He testifies his warm 10 CHAPTER I. Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto) that I might have some d fruit among you also, even as among other Gentiles. Ch.18.242. 1 Thess 3.10.- James 4.15 -y Ch 15 29-2. Or, in you - Tit. 14. 2 Pet - Chap. 15,23-e Acts 16.7. 1 Thess. 1.18-d Phil. 4.17.– e Or, in you-f1 Cor.9 16. which thou mightest have been made truly happy 1 Thess. v. 23, The very God of PEACE-God, the only source of true felicity, John xvi. 33, These things have I spoken unto you, that in ne ye might have PEACE--that ye night have confi dence and happiness in believing on me as your only Saviour. 7. It signifies good wishes and affectionate prayers. Matt. x. 13, And if the house be worthy, let your PEACE come upon it. Our Lord commands his disciples, ver. 12, to salute the house into which they entered; and this was done by saying peace be unto this house! that is, let every blessing, spiritual and temporal, be the portion of this family. See Lake x. 6. John xiv. 27. and Acts xv. 33, They were let go in PEACE; they had the most fervent and affectionate prayers of the church. 8. It signifies praise. Luke xix. 38, PEACE in heaven, and glory in the highest. May all the heavenly host praise God, and give him the highest honour! 9. It signifies benignity, benevolence, favour. Rom. v. 1, Being justified by faith, we have PEACE with God. In consequence of having our sins forgiven, we have a clear sense of the Divine favour. Philip. iv. 7, The PEACE of God which passeth all understanding: the inexpressible blessedness of a sense of the Divine favour. See Schleusner's Lexicon. From God our Father] The apostle wishes them all the blessings which can flow from God, as the fountain of grace; producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus Christ. See on Acts xxviii. 31. 8. First, I thank my God] From this, to the end of ver. 17. belongs to the preface, in which the apostle endeavours to conciliate the good opinion of the Christians at Rome; and to prepare their minds for his reproofs and exhortations. affection for them. 14 I am debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also. 16 For I am not ashamed of the Gospel of Christ: for hit is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 Fork therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against Psa 40.9,10. Mark 8 38. 2 Tim.1.8.-h 1 Cor. 1.19 & 15.2-i Luke 2.30, 31, 32. & 44. Acta 1.9.& 13 26,46. Ch 2.9-k Ch 3.94-1 Hab.2.4. John 3.36. Gal.3.11. Phil. 3.9. Heb. 10.38-m Acts 17.30. Eph.5.6 Col.3.6. wise and the unwise; to the learned and cultivated, as well as to the unlearned and uncultivated: this evidently appears to be the import of the ternis. 15. I am ready to preach] Пpovpov; I have a ready mind, I was only prevented by the providence of God, from visiting you long ago. His time is best: in the mean time, I write hy his direction, to comfort and instruct you. 16. I am not ashamed of the Gospel of Christ] This text is best illustrated by Isa. xxviii. 16. xlix. 23. quoted by the apostle chap. x. 11. For the Scripture saith, Whosoever be lieveth on him shall not be ashamed; i. e. they shall neither be confounded, nor disappointed of their hope. The Jews, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been disap pointed, ashamed, and confounded, from that time to the present day. Their expectation is cut off; and while reject ing Christ, and expecting another Messiah, they have continued under the displeasure of God, and are ashamed of their confidence. On the other hand, those who have believed on Christ, have, in and through him, all the blessings of which the prophets spoke; every promise of God being yea and amen through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace, so that being filled with that happiness which an indwelling Christ produces, he could cheerfully say, I dm not ashamed of the Gospel of Christ. And why? because he felt it to be the power of God to the salvation of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires addi. tional strength, from the consideration that St. Paul is here most evidently addressing himself to the Jews. Your faith is spoken] Karayyedλerai, is celebrated- It is the power of God unto salvation] Δύναμις γαρ Θεον throughout the whole world-In every place where the Chris- £5. The almighty power of God accompanies this preach. tian religion is professed, through all parts of the Roman doing to the souls of them that believe; and the consequence is, minions; for in this sense we should understand the words the whole world. 9. Whom I serve with my spirit] Aarpevo, whom I wor ahip with the profoundest religious reverence; for so the original certainly means: I not only employ all the powers of my body in this service, but all those of my soul: being thoroughly convinced of the absolute truth of the religion I preach. Probably St. Paul opposes, in this place, the spiritual worship of the Gospel, to the external, or what some call, the carnal worship of the Jews. Mine is not a religion of cere. monies, but one in which the life and power of the eternal Spirit, are acknowledged and experienced. 10. Making request, &c.) By this we see how earnestly the apostle longed to see Rome. It had long been a subject of continual prayer to God, that he might have a prosperous journey to, or rather meeting with them, for so we should understand the word cvodonoopa: that he had a prosperous meeting with them we cannot doubt; that he had a disastrous journey to them, the xxviith of the Acts fully proves. 11. Some spiritual gift] This probably means some of the extraordinary gifts of the Holy Spirit; which, being given to them, might tend greatly to establish their faith in the Gospel of Christ; and it is very likely, that such gifts were only conferred by means of apostles; and as the apostle had not yet been at Rome, consequently the Roman Christians had not yet received any of these miraculous gifts, and thus they differed widely from all the other churches which had been raised by the apostles' ministry. 12. That I may be comforted together with you] He here, with great address, intimates that he longs for this opportunity, as well on his own account as on theirs; and to show them that he arrogates nothing to himself, for he intimates that it will require the conjoint action of their faith as well as his oca, to be the means of receiving those blessings from God to which he refers. they are saved; and what but the power of God can save a fallen, sinful soul? To the Jew first) Not only the Jews have the first offer of this Gospel, but they have the greatest need of it; being so deeply fallen, and having sinned against such glorious pri vileges, they are much more culpable than the Gentiles, who never had the light of a divine revelation. And also to the Greek.] Though the salvation of God has hitherto been apparently confined to the Jewish people; yet it shall be so no longer, for the Gospel of Christ is sent to the Gentiles, as well as the Jews; God having put no difference between them; and Jesus Christ having tasted death for EVERY man. 17. For therein] In the Gospel of Christ. Is the righteousness of God] God's method of saving sin. ners by faith in Christ Jesus. Revealed from faith to faith] Shown to be by faith, and not by the works of any law; for Abraham, the father and founder of the Jewish people, was justified by faith, before even the law was given; and from believing in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant; which shows that salvation has been by faith, from the call of Abraham to the present time. And from the beginning, all that were just or righteous in the earth, became such by faith, and by this principle alone, they were enabled to persevere as it is written, the just shall live by faith. That Aixalooovn, which we translate righteousness, in this verse, signifies God's method of saving mankind by faith in Christ, is fully evident from the use of the term in chap. ix. 30. The Gentiles which followed not after RIGHTEOUSNESS; who had no know. ledge by revelation, of God's method of justifying and saving sinners, have attained to RIGHTEOUSNESS; have had imparted to them God's method of salvation by faith in Christ, verse 31. But Israel, the Jews, which followed after the law of righteousness, that law, the end or object of which is CHRIST, and through him justification to all that believe; (ch. x. 4.) have not attained to the law of righteousness; have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith; and why have they not found it? verse 32, because they sought i not by faith, but as it were by the works of the law; they dia not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator, of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone, at the doctrine of 13 But was let hitherto] The word let, from the AngloSaxon, lettan, to hinder, signifies impediment, or hinderance of any kind; but it is likely that the original word ekoAedny, I reas forbidden, refers to a Divine prohibition:-he would have visited them long before, but God did not see right to permit him. 14. I am debtor both to the Greeks, and to the barbarians.] It has been remarked before, that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. See the origin of the word barbarus, in the note on Acts, chap. xxviii. 2. The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to all people, as far as the providence of God might open his way; for this is implied in the Divine commission-Go ye into all the world and preach the Gospel to every creature; to the Christ crucified, as the only sure ground on which the expec tation of future salvation can be founded. Therefore being ignorant of God's righteousness; God's method of saving sinners, and going about to establish their own righteous ness, their own method of salvation, by the observance of those rites and ceremonies which should have led them, by faith, to Christ; they did not submit themselves to the right eousness of God; they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus, see chap. x. 3. This collation of passages, most evidently shows that the word righteousness, here means simply God's method of saving sinners, or God's way of sal vation; in opposition to the ways and means invented by the fancies or prejudices of men. There are few words in the Sacred Writings which are taken in a greater variety of acceptations, than the word tsedekah in Hebrew, and Aikatorovn in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon juht, justice, right, and pican, to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who knowing them, acted according to their dictates. Such a man is thoroughly wise, he aims at the attain. ment of the best end, by the use of the best means. This is a trae definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew ps tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known, that in all the personifications of justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates. The Greek word Aixatoruvn, has been derived from dixaw, to divide; and hence Ain, justice, because it is the property of this virtue to divide to each his due. With other etymologies, it is useless to trouble the reader. Both the noun di καιοσύνη, and the verb δικαιοω, have a great variety of mean. ing in the New Testament, but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place. against the unrighteousness of men. 19 Because that which may be known of God is manifest in them; for P God hath showed it unto them. • Or, to them.-p John 1.9. was JUSTIFIED in the Spirit. By the almighty power of the 1. The act of distributing to each man his due, is the sense A few of the leading acceptations of the verb dikatow, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle. 1. It signifies to declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. 1 Tim. iii. 16, He The just shall live by faith] This has been understood tre ways: 1. That the just or righteous man cannot live a holy and useful life, without exercising continual faith in our Lord Jesus: which is strictly true for He only, who has brought him into that state of salvation, can preserve him in it: and he stands by faith. 2. It is contended by some able critics that the words of the original text should be pointed thus: 'O & dikatos ek misews, Costal. The just by faith, shall live, that is, he alone that is justified by faith, shall be saved; which is also true, as it is impossible to get salvation in any ofher way. This last meaning is probably the true one, as the original text in Hab. ii. 4, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem; and having acted conformably to them, they escaped with their lives. 18. For the wrath of God is revealed] The apostle has now finished his Preface, and comes to the grand subject of the epistle; namely, to show the absolute need of the Gospel of Christ, because of the universal corruption of mankind; which was so great as to incense the justice of God, and call aloud for the punishment of the world. 1. He shows that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject of the first chapter from verse 18 to the end. 2. He shows that the Jews notwithstanding the greatness of their privileges, were no bet ter than the Gentiles; and therefore the wrath of God was revealed against them also. This subject he treats in chap. ii. and chap. iii. 1-19. 3. He returns, as it were, on both, chap iii. 20-31, and proves that as the Jews and Gentiles were equally corrupt, they could not be saved by the deeds of any law; that they stood equally in need of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the Gentiles as well as of the Jews. By opyn Ocov, the wrath of God, we are not to understand any uneasy passion in the Divine Being: but the displeasure of his righteousness, which is expressed by the punishments inflicted on the ungodly, those who retain not God in their knowledge; and the unrighteous, those whose lives are profligate. As in the Gospel, the righteousness of God is revealed for the salvation of the ungodly; so is the wrath of God revealed against the workers of iniquity. Those who refuse to be 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the incorruptible" God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worship Psalm 19.1, &c. Acts 14.17. & 17.27. -r Or, that they may be-s 2 Kings 17.15. Jer 2.5. Eph.4 17, 18.- Jer. 19.14-u Deut 4.16, &c. Psalm 16.20 Isaiah 40.18, 25 Jer. 21 Ezek 8. 10. Acts 17.23-v Psalm 81.12. Wind. 12. 23. Acts 7.42 Eph. 4.16,19. 2 Thess 2.11, 12. saved in the way revealed by his mercy, must be consumed in the way revealed by his justice. Ungodliness) Ageßeia, from a, negative, and reßw or σsBouai, I worship, probably intended here to express Atheism, Polytheism, and idolatry of every kind. Unrighteousness] Adixia, from a, negative, and din, justice, every thing contrary to strict morality; all viciousness and profligacy of conduct. Who hold the truth in unrighteousness] In what sense could it be said that the heathen held the truth in unrighteousness, when they really had not that truth 7 Some think this refers to the conduct of their best philosophers, such as Socrates, Plato, Seneca, &c. who knew much more of the divine na ture than they thought safe or prudent to discover; and who acted in many things contrary to the light which they enjoyed. Others think this to be spoken of the Gentiles in general, who either did know, or might have known much of God from the works of creation, as the apostle intimates in the following verses. But Rosenmüller, and some others, contend that the word katext here does not signify to hold, but to hinder; and that the place should be translated, who through mali. ciousness hinder the truth; i. e. prevent it from taking hold of their hearts, and from governing their conduct. This is certainly a very usual acceptation of the verb xarexe, which Hesychius interprets parɛiv, kwλvely, ovveɣery, to retain, hinder, &c. these men hindering, by their vicious conduct, the truth of God from being propagated in the earth. 19. That which may be known of God] Dr. Taylor para phrases this and the following verse thus: "Although the Gentiles had no written revelation, yet what may be known of God is every where manifest among them, God having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations observable in the constitution and parts of the universe; especially his eternal power and universal dominion and providence; so that they cannot plead ignorance in excuse of their idolatry and wickedness." 20. The invisible things of him] His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity showing his omnipotence: their vast variety and contrivance, his omniscience; and their adaptation to the most beneficent purposes, his infinite goodness and philanthropy. His eternal power] Aïdios aurov ovvauts, that all-powerful energy that ever was, and ever will exist; so, that ever since there was a creation to be surveyed, there have been intelligent beings to make that survey. ped and served the creature blessed for ever. Amen. the knowledge of God more than the Creator, who 18 26 For this cause God gave them up unto b vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lusts one towards another; men with men working that which is unseemly, and receiving in them. selves that recompense of their error which was meet. 28 And even as they did not liked to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, w1 Cor. 6. 18. 1 Thess.4.4. 1 Pet. 4.3.-1 Lev. 18.22-y 1 Thess. 1.9. 1 John 5. 2)-z Isa. 44.20. Jer. 10, 14 & 13, 25. Amos 2.4.- Or, rather -b Lev. 18.22, 2. Eph 5.12. Jude 10-e Wind. 14.22, 3, &c.-d Or, to acknowledge.-e Or, a mind void of judgment.-f Eph.5.4. acquainted with their writings; and to others it would not be useful. In short, their foolish, darkened minds, sought God no where but in the place in which he is never to be found; viz. the vile, corrupted and corrupting passions of their own hearts. As they did not discover him there, they scarcely sought him any where else. 22. Professing themselves to be wise] This is most stri. kingly true of all the ancient philosophers, whether Greeks or Romans, as their works, which remain, suficiently testify, The word packOVTES, signifies not merely the professing, but the assumption of the philosophic character. In this sense the word parker is used by the best Greek writers, See Kypke. A dispassionate examination of the doctrine and lives of the most famed philosophers of antiquity, of every nation, will show that they were darkened in their mind, and irregular in their conduct. It was from the Christian religion alone, that true philosophy and genuine philosophers sprung. 23. They changed the glory, &c.] The finest representation of their deities was in the human figure; and on such representative figures the sculptors spent all their skill; hence the HERCULES of Farnese, the VENUS of Medicis, and the APOLLO of Belvidere. And when they had formed their gods according to the human shape, they endowed them with human passions; and as they clothed them with attributes of extraordinary strength, beauty, wisdom, &c. not having the true principles of morality, they represented them as slaves to the inost disorderly and disgraceful passions; excelling in irregu larities the most profligate of men, as possessing unlimited powers of sensual gratification. And to birds] As the eagle of Jupiter among the Romans, and the Ibis and hawk among the Egyptians; which were all sacred animals. Four-footed beasts] As the Apis, or white or, among the Egyptians; from which the idolatrous Israelites took their golden calf. The goat, the monkey, and the dog, were also sacred animals among the same people. Creeping things] Such as the crocodile and scarabeus, or beetle, among the Egyptians. 24. God gave them up, &c.] They had filled up the measure of their iniquities; and God, by permitting them to plunge into all manner of irregularities, thus, by one species of sin, inflicted punishment on another. Dishonour their own bodies] Probably alluding here to what is more openly expressed verses 26 and 27. Between themselves] 'Er cavrois, of themselves, of their own free accord; none inciting, none impelling. 25. Changed the truth of God, into a lie In the place of the true worship of God, they established idolatry. In various places of Scripture, idols are termed lies. Isa. xliv. 20. Jer. mitive inhabitants of the earth; those who first became idola ters, literally changed the truth of God into a lie; they did know the true God, but they put idols in his place. And Godhead] Decorns, his acting as God in the govern-iii. 23, and xiii. 25. The true God was known among the pri ment and support of the universe. His works prove his being; the government and support of these works prove it equally. Creation and providence form a twofold demon stration of God. 1st. In the perfections of his nature, and, 2dly. In the exercise of those perfections. 21. Because that when they knew God] When they thus acquired a general knowledge of the unity and perfections of the divine nature; they glorified him not as God; they did not proclaim him to the people, but shut up his glory (as Bishop Warburton expresses it) in their mysteries, and gave the people, in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections. They glorified him not] They did not give him that worship which his perfections required. Neither were thankful] They manifested no gratitude or the blessings they received from his providence; but became vain in their imaginations; diaλoytopois, in their reason ings. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are 26. For this cause God gave them up, &c. Their system of idolatry necessarily produced all kinds of impurity. How could it be otherwise, when the highest objects of their wor ship were adulterers, fornicators, and prostitutes of the most infamous kind; such as Jupiter, Apollo, Mars, Venus, &c. Of the abominable evils with which the apostle charges the Gentiles in this and the following verse, I could produce a multitude of proofs from their own writings; but it is needless to make the subject plainer than the apostle has left it. 27. Receiving in themselves that recompense, &c.] Both the women and men, by their unnatural prostitutions, enervated their bodies, so that barrenness prevailed; and those disorders which are necessarily attendant on prostitution, and sodomitical practices. 28. They did not like to retain God] It would, perhaps, be more literal to translate ovk edokipacaν, THEY DID NOT SEARCH to retain God in their knowledge. They did not examine the evidences before them (ver. 19. and 20.) of his being and at tributes; therefore God gave them over to a REPROBATE mind. s adokipov vovv, to an UNSEARCHING, or undiscerning mind for it is the same word in both places. They did not reflect on the proofs they had of the divine nature, and God aban doned them to the operations of a mind incapable of reflection. How men of such powers and learning, as many of the Greek and Roman philosophers and poets really were, cld reason so inconsecutively concerning things moral and divine, is truly astonishing. But here we see the hand of a just and avenging God; they abused their powers, and God deprived nem of the right use of these powers. 29. Being filled with all unrighteousness] Adixia, every vice contrary to justice and righteousness. Fornication] Hopveta, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have akabapota, uncleanness. Wickedness] Пovnpia, malignity, that which is oppressive to its possessor, and to its object; from movos, labour, toil, &c. Covetousness] IIλcoveţia, from rλetov, more, and εw, I will have, the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul. Maliciousness] Karta, malice, ill-will, what is radically and essentially vicious. Full of enry] ovos, from olives, to wither, decay, con. sume, pine away, &c. "pain felt, and malignity conceived, at the sight of excellence or happiness in another." A fine personification of this vice is found in OviD METAM. lib. ii. ver. 768-781. which I shall here insert, with Mr. Addison's elegant and nervous translation. Videt intus edentem A poisonous morsel in her teeth she chewed, A hoard of gall her inward parts possessed, She never smiles, but when the wretched weep; Debate] Epis, contention, discord, &c. Of this vile passion, the Greeks made a goddess. Deceit] Aolos, lying, falsity, prevarication, imposition, &c. from deλw, to take with a bait. Malignity] Kakoŋ0ɛia, from xaxos, evil, and n0os, a custom, bad customs, founded in corrupt sentiment, producing evil habits, supported by general usage. It is generally interpreted a malignity of mind, which leads its possessor to put the worst construction on every action; ascribing to the best deeds the worst motives. Whisperers] Ovpisal, secret detractors; those who, under pretended secrecy, carry about accusations against their neighbours, whether true or false: blasting their reputation by clandestine tittle-tattle. This word should be joined to the Bucceeding verse. 30. Backbiters] Karaλaλovs, from kara, against, and λaλew, I speak; those who speak against others; false accusers, slanderers. Haters of God] Oco5vyɛis, atheists, contemners of sacred things; maligners of providence: scorners, &c. All profligate Deists are of this class; and it seems to be the finishing part of a diabolic character. Despiteful] Υβριζας, from: υβρίζω, to treat with injurious insolence: stormy, boisterous; abusing both the characters and persons of those over whom they can have any power. · Proud] Yлεpηpavovs, from vrcp, above, or over: and daivw, I show, or shine. They who are continually exalting themselves and depressing others: magnifying themselves at the expense of their neighbours: and wishing all men to receive their sayings as oracles. to a reprobate mind. 32 Who, h knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. k Or, consent with them I Hos. 7.3. Ps. 50. 18. Boasters] Alatovas, from dacopat, to assume; self-assu. ming, vain-glorious, and arrogant men. Inventors of evil things) Εφευρέτας κακων. Those who have invented destructive customs, rites, fashions, &c. such as the different religious ceremonies among the Greeks and Romans-the orgies of Bacchus, the mysteries of Ceres, the lupercalia, feasts of the Bona Dea, &c. &c. Multitudes of which evil things, destructive and abominable ceremonies, are to be found in every part of the heathen worship. Disobedient to parents] Though filial affection was cer tainly more recommended and cultivated than many other vir tues; yet there are many instances on record of the grossest violation of this great branch of the law of nature. 31. Without understanding] Aovverous; from a, negative, and ovveros, knowing; persons incapable of comprehending what was spoken; destitute of capacity for spiritual things. Covenant-breakers] Aovverovs, from a, negative, and ouvrionut, to make an agreement. Persons who could be bound by no oath, because, properly speaking, they had no God to witness or avenge their misconduct. As every covenant, or agreement, is made as in the presence of God: so he that opposes the being and doctrine of God, is incapable of be ing bound by any covenant; he can give no pledge for his conduct. Without natural affection] Asopyous; without that attach ment which nature teaches the young of all animals to have to their mothers; and the mothers to have for their young. The heathens, in general, have made no scruple to expose the children they did not think proper to bring up; and to des patch their parents, when they were grown old or past labour. Implacable] Aorovdovs, from a, negative; and erovón, ▲ LIBATION. It was customary among all nations to pour out wine as a libation to their gods, when making a treaty. This was done to appease the angry gods, and reconcile them to the contracting parties. The word here shows a deadly enmity; the highest pitch of an unforgiving spirit; in a word, persons who would not make reconciliation either to God or man. Unmerciful] Aveλenpovas: those who were incapable, through the deep-rooted wickedness of their own nature, of showing mercy to an enemy, when brought under their power; or doing any thing for the necessitous, from the prin ciple of benevolence or commiseration. 32. Who, knowing the judgment of God] Aikatwopa, the grand rule of right, which God has revealed to every manthe knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents; taking care of their own offspring; keeping their engagements, &c. &c. In the worst states of heathenism, this great principis has been acknowledged; but through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed; and the corruption increased so, that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; avvendorovet, highly applauded, and gladly associated with those trangressors; which argues the very highest pitch of moral depravity. I. The preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's method of saving a lost world; in a way in which that world could never have imagined; there is nothing human in it; it is all truly and gloriously divine; essentially necessary to the salvation of man; and fully adequate to the purposes of its institution. Though it is an extension of the Old Covenant, yet it is almost wholly dissimilar; being as different from that as the person is from the picture by which he is represented, and as the substance is from the shadow projected by it. It is a scheme as worthy of God, as it is necessary for man: hence there are no excluding clauses in it-it is for the Jew and for the Greek; for the wise and for the unwise; for all the na tions of the universe; and for all the individuals of those nations. 2. As God never does any thing that is not fitting, suitable, and necessary to be done; he has not made an unnecessary display of his mercy and goodness in the incarnation and death of his Son-all this was necessary, else it had not been done. But how does the necessity appear?-In the deeprooted, and widely extended, corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture. 1. Almost every trace of original righteousness had been obliterated. 2. The proofs of God's eternal power and providence, so manifest in the creation and preservation of the universe, were wholly disregarded. 3 A vain philosophy, without right, principle, or end, was substi tuted for those divine truths which had been discovered originally to man. 4. Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, corrupt the will, and debase the affections and passions. 5. This was proved in the most unequivocal marmer, by a profligacy of conduct which had debased them far, far below the beasts that perish; and the apostle here gives a list of their crimes, every article of which can be incontrovertibly proved, from their own history, and their own writers: <rimes The unrighteous Jew inexcusable, CHAPTER II. who condemns the Gentiles which, even bad as the world is now, would shock common | In the same strain, HORACE, EPIST. lib. i. E. xviii. v. penult decency to describe. See the whole of the second, third, sixth, and ninth satires of Juvenal. 3. So completely lost were the heathens to a knowledge of the influence of God on the soul, and the necessity of that influence, that they asserted, in the most positive manner, that man was the author of his own virtue and wisdom. Cicero, Nat. Deor. lib. iii. c. 36. declares it a general opinion that, although mankind received from the gods the outward conveniences of life, virtutem autem nemo unquam acceptam Deo retulit-"but virtue none ever thought they received from the Deity." And again, "this is the persuasion of all, that fortune is to be had from the gods: wisdom from ourselves." And again, "who ever thanked the gods for his being a good man? Men pray to Jupiter, not that he would make them just, temperate, and wise: but rich and prosperous." JUVENAL, on this point, speaks thus: Hac satis est orare Jovem, qui donat et aufert: Thus, they became vain in their imaginations, and their foolish heart was darkened; and professing themselves to be wise, they became fools. See Madan's Juvenal, Vol. ii. p. 53. 4 By all this we see what the world was, and what it would have continued to be, had not God sent a Divine revelation of his will; and established a public ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature, he would be in all places of his dispersion on the earth, what the apostle describes in the 29th, 30th, and 31st verses of this chapter. Monstro quod ipse sibi possis dare: Semita certe CHAPTER II. The apostle shows that the Jew who condemns the Gentiles, and considers them utterly unworthy of the blessings of the Gospel, is inexcusable, because he is guilty of the same crimes; and therefore shall not escape the righteous judgment of God, 1-3. It is an awful thing to despise the goodness and long-suffering of God, which lead to repentance, 4, 5. God, the impartial judge, will render to every man according to his works, 6-11. The Jews and the Gentiles will be judged according to their respective advantages and disadvantages, 12, 13. In some cases, the Gentiles, who had no law, have shown a better disposition than the Jews, 14-16. The Jews, by their unfaithfulness, have been a stumbling block to the Gentiles, 17-24. Jewish rites and ceremonies of no advantage, unless productive of change of heart and conduct, 25. The Gentiles who attend to the small light which they have received from God, are in a better state than the unfaithful Jews, with all their superior religious privileges, 26, 27. What constitutes a real Jew in the sight of God, 25, 29. [A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A. U. C. cir. 811.] THEREFORE thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which cominit such things. ■ Ch. 1.20.-b 2 Sam. 12.5, 6, 7. Matt 7.1, 2. John 8.9-e Ch.9.23. Eph. 1.7.& 2.4,7. NOTES.-Dr. Taylor makes the following sensible observations at the commencement of this chapter. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? с 4 Or despisest thou the riches of his goodness, and dforbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? d Ch.3.25.- Exod.34.6.- Isa.30.18. 2 Pet.3.9,15. tion, however privileged, who live wickedly. This was a blow at the root; and demolished, in the most effectual manner, the Jew's prejudices in favour of his own nation, and the unkind thoughts he had entertained of the Gentiles. For, if a Jew could be convinced that a sober, upright heathen, might be blessed with eternal salvation; he must be persuaded that it was no absurd matter that believing Gentiles should now be pardoned, and taken into the visible church. Thus the apos ile advances with great skill; insinuating himself by degrees into the Jew's conscience. This reasoning is well adapted to encourage the Gentile, humbled by the dismal representation in the preceding chapter; for he would here see that he was not utterly abandoned of God, but might, upon good grounds, hope for his mercy and kindness." 1. Who judgest 'O xovov, the judger; thou who assumest the character of a judge; and in that character, condemnest others who are less guilty than thyself. "The representation of the moral state of the heathen world, in the foregoing chapter, is a demonstration of the necessity of the Gospel, for the reformation and salvation of man. And how rich is the favour wherewith God has visited the world! To have destroyed a race of apostate rebels, who had abused their understandings and every gift of a bountiful Creator, would have been justice; to have spared thein would have been lenity and goodness: but to send his only begotten Son from heaven to redeem us from all iniquity and ungodliness by his own blood; to grant us a free pardon for all our sins; to put us in a state of mercy and salvation; to take us into his kingdom and family; to give us an inheritance among his saints; to bless us with immortality, and all spiritual blessings in heavenly places, this is most wonderful and exuberant favour. Rightly is the doctrine which teaches it called the Gospel or glad tidings; one would think, it could not possibly 2. We are sure that the judgment of God, &c.] God is imhave met with opposition from any part of mankind. But the partial, and will punish sin wheresoever he finds it. TransJEW opposed it! He abhorred the Gentile and contradictedgression in a Jew, is not less criminal than iniquity in a the grace, that honoured and saved him. The apostle pleads Gentile. and defends our cause. His business is to confound the Jew, 4. Or despisest thou the riches of his goodness] Wilt thou and to prove that we have as good a right as he, to all the render of none effect that marked benevolence of God towards blessings of the Messiah's kingdom. And by his descrip- thee, which has given so many superior advantages; and that tion of the vicious state of the Gentiles in the former chap-forbearance which has tolerated thy many miscarriages; and ter: he has wisely made his advantage of the prejudices that long-suffering which, after repeated provocations, still of the Jew; for nothing could please him more than the continues to hear with thee? preceding discourse, in which the Gentiles are reduced to so vile and abject a state. Thus, the apostle gives him an opportunity to condemn the Gentiles; but he does this that he may the more effectually humble him in this chapter; in which he proves, that the Jews, having, in an aggravated inanner, despised the goodness, and broken the law of God, were as obnoxious to his wrath as the Gentiles; and if so, how could they, with any conscience or modesty, arrogate all the Divine mercy to themselves; or pretend that others were unworthy of it, when they had done as much or more to forfeit it Must they not exclude themselves from being the people of God under the Gospel, by the same reason that they would have the Gentiles excluded? But this was an arugment highly ungrateful to the Jew; and it would be very difficult to fix any conviction upon his mind. Therefore the apostle addresses him in a covert way, Thou art therefore inexcusable, O man! whosoever thou art, that judgest; not giving out expressly that he meant the Jew, that the Jew might more calinly attend to his reasoning, while he was not apprehensive that he was the man. This point secured, the apostle very judicious ly, and with great force of reasoning, turns his thoughts from his present superior advantages, to the awful day of judgment, ver. 5, 6. when God, in the most impartial equity, will render to all mankind, without exception, according to their works. Thus the apostle grounds his following argument, very methodically, and solidly, in God's equal regards to all men, in all nations, who uprightly practise truth and godliness; and his disapproving, and at last condemning all men, in any na Not knowing] Ayvoov, not acknowledging, that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance; was designed to accomplish this blessed end; which thy want of consideration and acknowledgment, has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said, the holy, blessed God, delays his anger against the wicked, to the end that they may repent and be converted, 5. But after thy hardness] Occasioned by thy long course of iniquity. And impenitent heart; produced by thy hardness, through which thou art callous to the calls and expostu lations of conscience. Treasurest up; continuest to increase thy debt to the Divine justice, which will infallibly inflict wrath; punishment, in the day of wrath; the judgment-day, in which he will render to every man according to his works. The word treasure, the Hebrew uses to express any kind of store, or collection:-Treasure, or plenty of rain. Deut. xxviii. 12, The Lord shall open unto thee his good treasure, to give the RAIN unto thy land. Treasure, of punishment. Deut. xxxii. 34, 35, Is not this sealed up among my treaSURES? To me belongeth VENGEANCE and RECOMPENSE.— Treasures of mines, i. e. abundance of minerals. xxxiii. 19, They shall seek of the ABUNDANCE of the seas, and of TREASURES hid in the sand. So treasures of gold, silver corn, wine, oil, &c., mean collections, or an abundance of such things; the word is used by the Greek writers precisely in the same sense. By wrath, we are to understand punish Deut. |