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^ PRINCETON, N. J. ^
Division
Section
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SUGGESTIVE COMMENTARY
ON THE
NEW TESTAMENT,
TFJTH CRITICAL AND HOMILETICAL NOTES
ON AN ORIGINAL PLAN.
REV. W. H. VAN DOREN, D.D.,
CHICAGO, ILLINOIS, tr.S.
Assisted by eminent Biblical Scholars of England and America.
LONDON:
R. D. DICKINSON, 73 FARRINGDON STREET.
1878.
[All rights reserved.]
A
SUGGESTIVE COMMENTARY
ST. PAUL'S EPISTLE
ROMANS,
WITH CRITICAL AND HOMILETICAL NOTES.
BY ^/
REV. THOMAS ROBINSON,
AXJTHOB OF "THE EVANGELISTS AND THB MISHNA."
VOL. I.
SeconI) Ef;ottS3nlr«
'0 Xi^x^'os ajJr^s to 'Apviov. — Rev. xxi. 23.
LONDON:
R. D. DICKINSON, 73 FARRINGDON STREET.
1878.
BALLANTYNE, HANSON AND CO,
EDINBDRGH and LONDON
SUGGESTIVE COMMENTAEI.
EPISTLE TO THE ROMANS.
INTEODUCTIOK
Authenticity and genuineness. Undisputed. Proofs : —
1. Harmony with Acts of the Apostles, and historical notices in othei
Epistles ;
2. Pauline character of the language and style ;
3. Marks of Paul's spirit, education, disposition, and doctrine ;
4. Unanimous testimony of church fathers and early translators.
No book of antiquity has oldjr or more numerous proofs to show for
itself.
Quoted by Clement of Rome, mentioned in Phil. iv. 3, and by Poly-
carp, a disciple of John.
Date. Gathered from the Epistle itself compared with the Acts.
Written while Paul was at Corinth on his second recorded visit,
A.D. 58.
Object. 1. To establish the church at Rome, and through it other
churches .
(1.) As to the doctrine of justification by faith alone ;
(2.) As to holiness as a fruit and evidence of saving faith ;
(3.) As to the right place and use of the moral law.
2. To give direction as to matters of practice, especially (1.) use of
gifts ; (2.) submission to magistrates.
3. To promote the union of Jewish and Gentile believcia
A.
2 SUGGESTIVE COMMENTARY. flNTROT?.
4. To prepare tlie way for visiting Rome with a view to a more
westward mission.
Contents. I. Salutation and Introduction, i. 1-16; II. Body o>
Epistle, from i. 16 to xv. 13 ; III. Conclusion, from xv. 14 to
tlie end.
Body of tlie Epistle contains, (1.) statement of the subject, i. 17 ;
(2.) treatment, from i. 18 to viii. 39 ; (3.) application, from ix. 1
to XV. 13.
Subject, the gospel, or doctrine of justification by faith alone, i. 17 ;
iii. 21-30.
Its excellence, universality, and necessity to Jew and Gentile, i. 16-18.
Guilt and depravity of the Gentile world, i. 18, &c.
Same proved of the Jews notwithstanding their privileges, ii. 1 to
iv. 25.
Fruits of justification, — peace, joy, holiness, eternal glory, v. 1 to
viii. 39.
Conduct and condition of the Jews in relation to the gospel, ix., x.
Mysterious but gracious dispensations in regard to Jews and Gen-
tiles, xi.
Exhortations as to life and conduct founded on the doctrine, xii. to xv.
Subject of the Epistle similar to that of the Epistle to the Galatians.
Both written at nearly the same time, but with difi"erent objects.
Thoughts and expressions in both often alike and illustrating each
other.
Difi'erence in tone and address corresponding to the circumstances of
each church.
Language of the Epistle. Hellenistic Greek, but comparatively-
pure.
Greek, Paul's familiar language. Then more generally understood
than Latin. In daily use at Rome.
Style. Thoroughly Pauline. Frequent digressions, parentheses,
Hebraisms and Rabbinical forms of expression.
Often abrupt, impetuous, elliptical, obscure.
Occasional bursts of lofty impassioned eloquence.
Close argumentation, often with a Jewish Rabbinical cast.
Forcible expressions ; pithy sentences ; apt metaphoi-s ; winning
appeals.
General character. The fruit of much experience in God's word
and work.
Written at a ripe age, twenty years after the Apostle's conversion.
Placed first in the canon, though written after several others, —
CHAP. I.") SUGGESTIVE COMMENTARY. 3
1. Because of the dignity of the subject and fulness of its treatment ;
2. Because of the quarter to which it was sent, the metropolis of the
world.
Chrysostom had this Epistle read to him twice a week.
Bengel calls it a festal or holiday Epistle.
Eminently fitted — 1. For convincing and awakening the conscience ;
2. For enlightening the mind in the knowledge of saving truth ;
3. For comforting and establishing the believer ;
4. For promoting a life of holiness and love to God and man.
CHAPTER I.
1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gosjcl
of God.
Paul. Also called Saul. Jews often with two names, Acts i. 23.
Saul indicates his Jewish extraction, Paul his Roman citizenship.
1 Saul used mostly before his conversion, Paul after it.
I Paul preferred by himself after that event.
1. More agreeable to his ofiice as apostle of the Gentiles, Rom. xv. 16 ;
2. More likely to conciliate Gentile hearers. "All things to all 7nen."
Paul first occurs in connection with the conversion of Sergius
Paulus, Acts xiii. 7, 9.
Of Hebrew parentage. Belonged to the tribe of Benjamin, Phil, iiu
5 ; Rom. xi. 1.
Born in Tarsus, Acts xxii. 3. By birth a Roman citizen, ver. 26-28.
Probably made acquainted in his youth with Greek literature, Acts
xvii. 28 ; Tit. i. 12.
Received a theological education at Jerusalem, Acts xxii. 3.
His teacher, Gamaliel, one of the most renowned and liberal of the
Rabbles.
Became distinguished for his proficiency in Rabbinical learning,
strictness in religion, and zeal for Judaism, Gal. i. 14.
Was probably made a member of the Sanhedrim, Acts xxxt 10.
■| Took a prominent part in the martyrdom of Stephen, Acts vii. 68 ;
1 viii. 1.
I A bitter persecutor of Christians wherever he could find them, Acts
XX vi. 11.
Received from the high priest a persecuting commission at his own
request, Acts ix. 3.
4 SUGGESTIVE COMMENTARY. [CHAP. L
Converted \^liile on his way to Damascus in the execution of it,
Acts xxvi. 12, &c.
Called immediately to the apostleship, prohahly when about thirty-
six years of age.
Exceeded all the apostles in labours and sufferings, 1 Cor. xv. 10 ;
2 Cor. xi. 23-27.
Preaches first in Damascus, Acts ix. 19, 20 ; is in danger from the
Jews, ver. 23.
"Withdraws to Arabia, and returns again to Damascus, Gal. i. 17.
Goes to Jerusalem, Acts ix. 26 ; same danger there, ver. 29 ; goes to
Tarsus, ver. 30.
Brought by Barnabas to assist in the work at Antioch, a.d. 44. Acts
xi. 25.
Called by the Spirit, enters on his first missionary journey, a.d. 48.
Acts xiii. 2.
Visits Cyprus, Perga, Pisidian Antioch, Iconium, Lystra, and Derbe.
Ketums by the same places to Antioch in Syria, a.d. 49. Acts xiv.
21-26.
Attends with Barnabas the Council at Jerusalem, a.d. 50. Acts xv. 2.
Second missionary tour, a.d. 51. Visits Cilicia, Lycaonia, Galatia,
Acts XV. 40, 41 ; xvi. 1-8.
Directed by a vision at Troas, crosses over to Europe, and lands at
Neapolis, a.d. 52. Acts xvi. 9.
Preaches in Philippi, Thessalonica, Bersea, Athens, and Corinth.
Writes at Corinth his two Epistles to the Thessalonians.
Leaves Corinth for Jerusalem, Acts xviii. 21 ; soon after returns to
Antioch, a.d. 54, ver. 22.
Third missionary journey. Visits Ephesus, and remains three years,
Acts xix. 1, «&;c.
Writes at Ephesus his First Epistle to the Corinthians, a.d. 57.
Leaves for Macedonia, Acts xx. 1. Writes there his Second Epistle
to the Corinthians.
Departs for Corinth, Acts xx. 2. Writes there his Epistle to the
Galatians.
About the same time writes his Epistle to the Romans, a.d. 58.
After a three months' stay leaves Corinth for Jerusalem, Acts xx. 3.
On the way preaches at Troas, and restores Eutychus to life, ver. 6-11.
Addresses the Elders of Ephesus at Miletus, ver. 17-38.
Arrives at Jerusalem about the Feast of Pentecost, Acts xx. 16 ; xxi.
17 ; xxiv. 17.
Is arrested and sent to Ca^sarea. Eemains there a prisoner two years.
CHAP. I. j SUGGESTIVE COMMENTARY. 5
Appeals to tlie Emperor, and is sent to Rome by Festus, A.D. 60.
Is shipwrecked at Malta, but reaches Rome in safety.
Is kept at Rome as a military prisoner for two years.
Writes there his Epistles to Philemon, the Colossians, Ephesians, and
Philippians.
Probably acquitted, a.d. 63. Visits Macedonia, Phil. ii. 24 ; and
Asia Minor, Philemon 22.
Perhaps visits Spain, and is there during the persecution under Nero.
Returns to Asia Minor at the commencement ol the Jewish war,
1 Tim. i. 3.
Writes to Timothy from Macedonia, and to Titus from Ephesus,
A.D. 67.
Spends the winter at Nicopolis, and then returns to Rome.
Is imprisoned. Writes from Rome a second letter to Timothy.
Is executed at Rome shortly before Nero's death, a.d. 68.
In the prosecution of his high purpose and great commission,
We thus see him travelling from country to country ;
Enduring every species of hardship and privation ;
Encountering every extremity of danger ;
Assaulted by the populace ; punished by the magistrate ;
Scourged, beaten, stoned, and left for dead ;
Expecting everywhere the same treatment and the same dangers ;
Yet when driven from one city preaching in the next ;
Spending his whole time in proclaiming Christ and Him crucified ;
Sacrificing pleasure, ease, safety, worldly position ;
Persisting in this course for more than thirty years ;
Unaltered by the experience of ingratitude, perverseness, prejudice j
Unsubdued by anxiety, want, labour, persecution ;
Unwearied by long-continued conflict ;
Undismayed by the prospect of a violent death :
The love of Christ and of souls his great constraining motive ;
A glorious monument of the power and riches of divine grace.
In his letters we have his portrait by his own hand.
Of high natural endowments sanctified and elevated by divine grace ;
A man of thought and intellect as well as action, energy, and perse-
verance ;
)f great firmness, magnanimity, and fearless independence ;
Possessing a retentive memory, great tact, and presence of mind ;
Of sound judgment, connected with a large amount of information ;
Methodical and orderly, with the faculty of skilful management ;
Of an ardent, sanguine, and even impetuous temperament j
6 SUGGESTIVE COMMENTARY. [CHAP. L
Tlioroiigligoing and decided according to tlie light lie possessed ;
Frank, open, candid, and conscientious ;
Of a most affectionate and susceptible nature ;
Possessing great tenderness and sensibility to kindness ;
A man of fervid patriotism and large-hearted generosity ;
Of great delicacy, true humility, and refined courtesy ;
Imaginative and ideal, while yet eminently practical ;
Liberal, enlightened, and widely remote from fanaticism ;
A keen disputant, and yet, through grace, pre-eminently a peace-
maker ;
Of a manly, chaste, and powerful eloquence ;
Calm and sober, yet often impassioned and kindled into indignation ;
A man lovable, loving, and greatly beloved ;
The impetuosity of his character tempered by meekness and gentle-
ness ;
His proud and passionate nature transformed by the Spirit of God ;
The good and noble in him purified from its alloy by divine grace ;
His fervent zeal, firm resolve, and restless energy sanctified to holy
ends.
To avoid even the appearance of mercenary motives,
And to give all the brethren an example of diligence and industry,
That he might obtain an honourable independence for himself and
associates.
He ordinarily laboured with his own hands while preaching the
gospel;
Yet probably of a delicate constitution, suffering often from bodily
infirmity.
And labouring under weakness of sight and defective utterance.
His ajjjpearance, according to traditionary descriptions, —
Of small and meagre stature, with aquiline nose and sparkling eyes ;
Face long and oval ; forehead high and bald ; hair brown ; beard
long, thin and pointed ;
His eyes gray, with thick, overhanging, and united eyebrows ;
A transparent complexion, expressing quick changes of feeling j
A cheerful and winning expression of countenance ;
His features a combination of the Jewish and Grecian type.
Servant. In respect (1.) to condition ; (2.) to office.
Greek, a hondman or slave. Also, a more immediate attendant.
Ajjplied to prophets. Rev. x. 7, 11, 18 ; angels, Rev. xix. 10 ; apostles
and preachers. Acts iv. 29, xvi. 17 ; and to believers in general,
1 Cor. vii. 22.
PHAP. I.] SUGGESTIVE COMMENTARY. 7
Paul a servant of Christ— 1. As a believer ; 2. As an apostle.
His servant — 1. By nature, as a creature made for His service ;
2. By purchase, as redeemed hy His blood ;
3. By personal and hearty choice, throu<^di the grace of the Spirit.
Indicates (1.) lofty idea of the Saviour's person ; (2.) thorough devotion
to His cause.
Servant of Christ— 1. As God ; 2. As King and Head of the Church.
His servant, to attend to His interests and affairs, not his own.
His property. Entirely His, to live and die for Him, Rom. xiv. 7-9
Implies obedience. Opposed to man-pleasing. Gal. i. 10, and sell
seeking, Rom. xvi. 18 ; Phil. ii. 21.
Servant indicates lowliness ; servant of Christ, the highest honour.
Servitude to Christ nobler than all liberty.
" Servant of Christ " exceeds all titles of nobility and orders of knight
hood.
Paul a servant, not in the spirit of bondage but of adoption, Rom.
viii. 15.
God's servants are His children ; Christ's servants. His brethren.
Paul thus bespeaks the readier acceptance of his doctrine.
Indicates (1.) his authority as an apostle ; (2.) his obligation to write
as apostle of the Gentiles.
Contrasts himself with those who only bore the name, Rom. xvi. 18 ;
2 Cor. xi. 13.
Not commissioned by the church or other apostles, but by Christ
himself, Gal. i. 1.
Jesus Christ. At first only Jesus, Matt. i. 21, and the Gospels
generally.
After His resurrection had proved Him to be the Messiah, Christ or
Jesus Christ.
Jesus in Hebrew = Jehovah the Saviour, or Jehovah shall save.
The name given by God through an angeL Why given, Matt. i. 21.
Jesus a Saviour from sin— 1. As to its guilt and punishment ; 2. Its
power ; 3. Its practice ; 4. Its presence.
A Saviour for the w^orld, Luke ii. 10, 11, 30-32 ; for the chief of
sinners, 1 Tim. i. 15.
Jesus the Greek form of Joshua. Joshua called Jesus, Acts vii. 45 ;
Heb. iv. 8.
Joshua a type of Christ as a Saviour —
1. Joshua succeeded Moses the representative of the law, John i. 16 ;
2. Joshua, not Moses, brought Israel into the promised land, Rom.
viii. 2 ;
$ SUGGESTIVE COMMENTARY. [CHAP. I.
3. JosIiTia, not Moses, gave them victory over their foes, Rom. vii.
24, 25 ; viii. 37.
Relation between Moses and Joshua an illustration of that between
the law and the gospel, — the subject of this epistle.
Christ. Anointed. Greek word for the Hebrew Messiah, Dan. ix.
25, 26.
The promised Saviour spoken of as God's anointed, Ps. ii. 2 ; Ixxxix.
20 ; cxxxii. 10 ; Isa. Ixi. 1.
Prophets, priests, and kings anointed with oil as types of Christ,
1 Kings xix. 16 ; Ex. xxviii. 41.
The consecrating oil an emblem of the Holy Ghost, Isa. Ixi. 1 ; Acts
X. 88.
Prophets, &c., anointed by men ; Jesus Christ by God himself.
Believers, as kings and priests, partakers of Christ's anointing, Ps.
xlv. 7 ; 1 Cor. i. 21 ; 1 John ii. 20, 27 ; Rev. i. 6.
Called. 1. On the way to Damascus, Acts ix. 3-6, 15 ; 2. At Antioch,
Acts xiii. 2.
" Called " = effectually called, the call including its acceptance, 1 Cor.
i. 24, 26, 27 ; Rom. viii. 30.
Not only invited but brought into a new state and character,
A call attended with divine power, and therefore irresistible
When Christ calls. He makes what He calls, Rom. iv. 17.
Paul a called apostle. Called by Christ like the rest.
Vindicates his apostleship from calumny, Gal. i. 1 ; 1 Cor. i. 1 ; Li.
1-6 ; 2 Cor. xi. 5, 6, 23.
Rests his authority on the call, as Moses, Ex. iii. 10-12 ; iv. 30.
The office not assumed by himself. An apostle must be called.
So prophets in the Old Testament, 1 Kings xix. 16 ; Jer. i. 3.
Ministers require a special call. An ambassador must be sent.
Paul an apostle not through choice or accidental circumstances.
Did not seek and find, but being called he came. Theophylact.
Others made disciples first, then apostles ; Paul both at once.
Correspondence between a " called apostle " and " called Gentiles,"
ver. 6 ; 1 Cor. i. 1.
Some called apostles who were not called to he apostles, 2 Cor. xi. 13.
Apostle. One sent ; a messenger, ambassador, legate, agent. Matt.
X. 16 ; 2 Cor. v. 20 ; viii. 23.
Marks a high and important office. Highest in the church, 1 Cor.
xii. 28; Eph. iv. 11.
Applied to Christ as sent by the Father, Heb. iii. 1 ; John x. 36 ;
XX. 21.
CHAP. I.] SUGGESTIVE COMMENTARY. 9
First given to the twelve, Matt. x. 2 ; applied also to their com-
panions, Acts xiii. 14.
Paul not a mere missionary, but an apostle in the highest sense. .^
1. Apostles chosen and called by Christ himself. Acts i. 2, 24 ; GaL
i. 1, 12;
2. Had seen the Lord after His resurrection. Acts i. 22 ; 1 Cor. ix. 1 ;
XV. 5, 7, 8 ;
3. Had power to work miracles and communicate the same to others,
2 Cor. xii. 12 ; Acts viii. 14-18 ; Gal. iii. 2, 5 ;
4. Were invested with the general rule of the church, 2 Cor. xi. 28 ;
1 Cor. V. 4, 5 ; 1 Tim. i. 20 ;
5. Spoke or wrote by the inspiration of the Spirit, 2 Cor. xiii. 3.
Servant, a general term ; apostle, a special form of service.
Beautiful gradation, — first a servant, then an apostle.
Separated. Set aj)art to a special purpose ; in Old Testament =
sanctified, Jer. i. 5.
Paul separated to the gospel, first by God, then by the church, Acts
xiii. 2.
Separated (1.) in God's purpose from the womb, Gal. i. 15 ; (2.) actually
and generally at his conversion, Acts ix. 15 ; (3.) specially as
apostle of the Gentiles at Antioch, xiii. 2.
The first separation preceded the call ; the others followed it.
Before his conversion, Paul separated himself and became a Pharisee ,'
After it, he was separated by God and became a Christian and
apostle.
The first separation, by human pride ; the second, by divine grace.
Separated (1.) from other men ; (2.) from other believers ; (3.) from
other teachers.
Gospel. Good news, jlad tidings; so called by the angel, Luke
ii. 10.
Good news concerning Christ and salvation in and by Him.
Foretold by Isaiah under this term, Isa. Iii. 7 ; Rom. x. 15.
Called gospel of the kingdom. Matt. iv. 2 ; of the kingdom of God,
Mark i. 14 ; of the grace of God, Acts xx. 24 ; of salvation, Eph.
i. 13 ; of peace, vi. 15 ; glorious gospel of the blessed God, 1
Tim. 1. 11 ; everlasting gospel. Rev. xiv. 6 ; word of reconcilia-
tion, 2 Cor. V. 19 ; record God gave of His Son, 1 John v. 10, 11.
The gospel is good news in respect both to the past, the present, and
the future.
The salvation-news of the birth, life, death, and resurrection of tha
Son of God and Saviour of men.
10 SUGGESTIVE COMMENTARY. [CHAP. L
Of God. God both the author and subject-matter of the gospel,
John iii. 16.
The gospel comes from God ; the product of His wisdom and love,
Eph. iii. 10 ; Tit. iii. 4.
Hence (1.) its excellence ; (2.) its preciousness ; (3.) its authority.
The gospel of God must be (1.) true ; (2.) important ; (3.) full of
blessing.
Hence also the guilt and danger of neglecting it, Heb. xii. 25 ; 1
Thess. iv. 8 ; Luke x. 16.
The gospel flows out of God's grace, and is God's gift to man.
Gospel of God ! glorious connection. Good news from our Maker.
Tlius Paul bespeaks the attention and interest of his hearers.
God speaks in the gospel ; therefore the gospel to be heard with —
1. Earnestness ; 2. Reverence ; 3. Thankfulness ; 4. Obedience.
Called also the gospel of Christ, 2 Cor. iv. 4. Christ (1.) its chief
publisher; (2.) its chief subject-matter, Heb. i. 1, 2; ii. 3; 1
Cor. XV. 2.
Also the ministration of the Spirit, 2 Cor. iii. 8 ; as (1.) ministered
by the Spirit ; (2.) that by which He is ministered to us, 1 Cor.
ii. 10 ; Gal. iii. 2, 5.
Paul separated to the gospel of God ; i. e., to preach and minister it.
Once separated by man to spread and uphold men's traditions ;
Now separated by God to publish and maintain God's gospel.
An entire, happy, honoured devotee to the gospel.
ITai/Xos. — Latin Paulus = little. Perhaps chosen from humility. Augustine.
Probably with allusion to his stature and appearance. W. and W. Jews called by
Roman as well as Greek names. Both names often in combination ; the one national,
the other foreign. Conybeare and Hoivson. Saul used while living among the Jews,
Paul afterwards. Origen, Calvin. Paul adopted when he began to preach. Aug.
Given, like Peter to Simon, at his ordination in Antioch. Chrysostom. Taken from
Sei-gius Paulus, his first recorded convert. Jerome, Bede, Bengel. From connection
with some Roman family of that name. Con. and Hows. Saul, Heb. ? iNi:' = sought,
or sought out. A favourite name in the tribe of Benjamin. Name of certain distin-
guished Rabbles. Perhaps so called from his father ; or given after being long desired,
the child of many prayers. Name realised in Paul's history.— Supposed to have been
born about the year 2 b.o. A young man (veauLas) at the martyrdom of Stephen ; but
yet migiit ))e forty years of age. — Tarsus famous as a seat of Grecian learning ; a free
city(Mr6s libera) of the Roman Empire, with the privilege of being governed by its
own magistrates, exempt from the occupation of a Roman garrison, but without the
civitas or freedom of the city of Rome ; this perhaps granted to Paul's father as a privi-
lege, or derived from ancestors, or purchased by him ; perhaps his father a Jewish slave,
and manumitted fur services rendered in the civil war to some influential Roman ;
hence Paul, like Horace, 'libertino patre natus.' Con. and Hows. Paul taught to be a
teutmaker, Talmud retiuires a man 'to circumcise his son, instruct him in the law,
CHAP. I.] SUGGESTIVE COMMENTARY. 11
and teach him a trade.' Rabbi Meir said, 'A man should always have his son taught
an easy and honest trade.' Kicldushm, iv. 14. Tents made in Cilicia from hahcloth
supplied by the goats of the province, apd sold in the Levant under the name of Cili-
cium. Con. and Hoivs. Paul sent to Jerusalem between the age of ten and thirteen.
Judah Ben Tamai said, 'At five let boys learn the Scriptures, at ten the Mishna, at
thirteen the Commandments, and at fifteen the Talmud.' Pirl-e Aboth. Paul acqusiinted
with Greek literature. Jerome and most moderns. Denied by Origen, Chrysostom, and
others. Jews forbidden by the Talmud to study Greek. So Josephus, Antiq. 209.
Yet Paul quotes Greek authors. Paul a member of the Sanhedrim, perhaps in reward
for his zeal against Stephen. If so, married, according to the rules of that court.
The tradition that he was a widower adopted by Bunsen. His commission from the
Sanhedrim not likely before lie was thirty years of age. WieseUr makes him, at his
conversion, thirty -nine or forty. Time from conversion to final departure from
Damascus three years ; probably one whole year and part of other two, according to
Jewish mode of speaking. — Arabia, of uncertain import in Greek and Roman writers.
According to native geographers, Arabia the Stony, witli its capital Petra, belonged to
Egypt, and Arabia the Desert, towards the Euphrates, to Syria. One of these Paul's
retreat, perhaps not far from Damascus. Con. and Hows. A second journey made to
Jerusalem with aid to the poor saints, probably in ad. 3o (Acts xi. 30) ; that about the
question of circumcision thus strictly the third, but called by Paul the second (Gal ii. 1),
the former being passed over as short and comparatively unimportant. Id. AovXos
(oew. to bind), originally, and among the Greeks exclusively, a I ondman or slave.
Con. and Hows. Like Heb. TDJ? also used in a higher sense, — one whose services are
employed by another ; one subject and devoted to another ; a woi'shipper. dovXos
T.I.X. = n'l.T' "ny a servant of the Lord, especially applied to the prophets. Paul, a
servant of Jesus Christ more especially in an official sense. Flatt. 'Servant' oftea
applied to the disciples of the Rabbles, to whom they rendered menial service, as IMatt.
iii. 11. Schbttgen. Also applied in heathen authors to the priests of Paganism.
Boysen. Irjaov. Heb. ynv\"7l or after the captivity yni'> = Jehovah shall save ; a
common name among the Jews. "KptaTOV, Heb. n"'tt'D = Anointed ; used of priests
and kings as the Lord's vicegerents. From the time of the exile, denoted among the
Jews, according to the Messianic interpretation of Ps. ii. 2, the King of David's race ;
expected, according to the prophets, to restore the nation to tlieir theocratic indepea
deuce, establish the period of their highest power and glory even over the heathen, and
at tlie same time to be in a moral and religious respect the enuobler and benefactor of
His people. This hope strongest during the Roman supremacy at the time of Jesus,
tlie time indicated by Daniel for Messiah's appearance, Dan. ix. 21-26. This office-
name of Jesus soon passed in the language of the Christians into a proper name. Con-
stantly so appears in the Epistles, and often in the Acts, with or without the article.
In the Gospels, only a proper name in Matt. i. 1, 16-18 ; Mark i. 1 ; John i 17 ; so
used from the stand-point of the period of their composition. In Jesus the idea of the
]Messiah spiritualised and extended, its religious moral element being to Him the
principal matter; realised by Him from the beginning in its enlightening and convert-
ing operation, but finally and conclusively through His atoning death ; the final
establishment, glory, and power of the kingdom being referred to His second advent
when He should openly appear as the true Messiah. Meyer. KXtjtos. The verb
(/caXeco) like Heb. Nnp^ implies both an outward and an inward effectual call. KXtjtos
airocTToXos, a called apostle. Flatt, Hammond, Con. and Hows. Called and sent
Syriac. Chosen and appointed. Hodge. ATrocrroXos (crreXXw, to send) ambassador
or legate £i*om one court to another ; one sent on a business of importance. In
12 SUGGESTIVE COMMENTARY. [CHAP. I.
Ileroclotus, = Krjpv^, a herald. Mintert. AovXoi indicates absolute dependence ;
airoaroXos, activity flowing out of it : the servant receives from the master ; the
apostle carries it out to the world. Nidson. With the Jews the ly:^ or apostle, was—
1. The deputy or minister of the congregation (113^ niSltf. messenger or angel of the
church, Rev. i. 20';, appointed to read the public prayers ; 2. The messenger of the
Sanhedrim, sent to the various synagogues to give notice of the festivals or on other
public matters, as Paul before his conversion ; 3. The high priest himself, as the
messenger or deputy of the Sanhedrim and of the whole church, as Christ, ' the apostle
and high-priest of our profession,' Heb. iii. 1. Paul calls himself an apostle in all his
epistles except those to the Philippians, Thessalonians, and Philemon, where it was
unnecessary. De Wette. A(popicrfxevos [opos, a limit) same root as Pharisee. Bengel.
Separated from others either from favour or excellence. Set apart to an office. Applied
by the Seventy to Israel as separated by Jehovah for Himself / S''nnN;ij Lev. xx. 26 ; to
that portion of the sacrifice used for a wave-offering /nflSnT\ Ex. xxix. 24 ; to the
devoted field (Dnnn\ Lev. xxvii. 21 ; to Abraham as redeemed by the Lord {p"}^)
Isa. xxix. 22. Expresses both selection and appointment. Hodge. 'EivayyeKiov [ev,
well, and ayyeWw, to tell). In Homeric Greek = a present for good tidings. So with
the LXX for men 2 Sam. iv. 10. In Xenophon = thanksgivings and sacrifices for
good tidings ; in later Greek, the good tidings itself. Thus constantly in the New
Testament. The good tidings of the kingdom of Messiah which proclaimed Jesus as
the anointed Saviour. The life-history of Jesus also so called, Mark i. 1. Inspired
books containing that history called at a very early period ei'a77eXta, Gospels.
Justin Martyr. Gospel, from the old Gothic guth, good, and spillan, to tell or announce.
Ancient Greeks and Romans placed at the commencement of their letters all that we
are now accustomed to write in the salutation, the subscrip^on, and the address.
Hengel.
2. Which he had promised afore by his prophets in the holy scriptures.
Which, &c. A digression to show the origin and contents of the
gospel.
Paul's characteristic style. Breaks off to express new suggested
thoughts.
Effect of ardent temperament, mental activity, rich knowledge of the
Scriptures, and strong impression from the reading of them.
Promised. The gospel " promised," therefore no novelty.
Promised "through the prophets," its antiquity therefore not
fabulous.
Promised " in the Scriptures," the testimony therefore duly signed
and sealed.
The gospel no after-thought ; a divine promise to be fulfilled.
The soul and substance of the Old Testament dispensation, Luke
xxiv. 44 ; John xii. 16 ; Acts x. 43.
Perfect harmony between the Old and New Testament Scriptures.
Same divine authors, same glorious subject in both.
The promise, the mission of God's Son in our nature as Saviour
CHAP. L] suggestive COMMENTARY. 13
and King, to be announced to Jew and Gentile, Luke ii. 32
Gen. xxii. 18.
Truth of the promise and truth of the fulfilment confirm each other.
Prophets. 1. Persons speaking by special divine impulse, 1 Sam.
X. 6 ; 1 Cor. xiv. 1 ;
2. Those employed by God to reveal His will and foretell future
events ;
3. Persons moved to compose and sing hymns to God, Ex. xv. 20 ;
1 Chron. xxv. 1 ;
4. Those living in habitual communion with God, Gen. xx. 7 ; Ps.
cv. 15.
Applied also by the apostle to heathen poets. Tit. i. 12.
Christ and His salvation foretold by all the Old Testament prophets,
Luke xxiv. 27 ; Acts iii. 18 ; x. 43.
By Moses, as the woman's seed, Gen. iii. 15 ; Abraham's seed, xxii. 18;
Shiloh, xlix. 10 ; the prophet like unto Moses, Deut. xviii. 15 ;
By David, as his Son, Ps. cxxxii. 11 ; his Lord, ex. 1 ; the Anointed,
ii. 2 ; Ixxxiv. 9 ; the Priest-King, ex. 1 ; the Pierced One,
xxii. 16 ;
By Isaiah, as the Virgin's Son, Isa. vii. 14 ; Wonderful, Counsellor,
Mighty God, ix. 6 ; Eod out of the stem of Jesse, xi. 1 ; Man
of sorrows, liii. 3 ; wounded and bruised Suret}^, liii. 5, 10-12 ;
God's righteous servant, xlii. 1 ; Hi. 13 ; liii. 11 ;
By Jeremiah, as the Righteous Branch, xxiii. 5 ; the Lord our Eiglit-
eousness, xxiii. 6 ;
By Ezekiel, as the true David, the Shepherd-King, Ezek. xxxvii. 24 ;
By Daniel, as Messiah the Prince, Dan. ix. 25, 26 ;
By Micah, as the Judge of Israel, Mic. v. 2 ;
By Haggai, as the Desire of all nations. Hag. ii. 7 ;
By Zechariah, as the Pierced One, Zee. xii. 10 ; the Man who was
Jehovah's Shepherd and Fellow, xiii. 7 ;
By Malachi, as the Messenger of the Covenant, Mai. iii, 1 ; the Sun
of Righteousness, iv. 3.
The prophets had foretold concerning the Messiah, — His divine and
human nature, Isa. ix. 6 ; His descent. Gen. iii. 15 ; xii. 3 ; xlix.
10 ; Isa. xi. 1 ; 1 Sam. xvi. 11 ; tlie time of His appearing. Gen.
xlix. 10 ; Dan. ix, 24, 25 ; Hag. ii. 6, 9 ; tlie place of His birth,
Mic. V. 2 ; the virginity of His mother, Isa. vii. 14 ; the fore-
runner who should prepare His way, Mai. iii. 1 ; the special
scene of His ministry, Isa. ix. 1, 2 ; the miracles that should
accredit His mission, Isa. xxxv. 5, 6 ; His sufferings and death,
14 SUGGESTIVE COMMENTARY. [CHAP. I.
Ps. xxii. 16, &c. ; Zecli. xiii. 7 ; Isa. liii. 2, &c. ; His resurrection,
Ps. xvi. 10 ; His ascension into heaven, Ps. Ixviii. 18 ; His sitting
down at tlie riglit hand of the Fatlier, Ps. ex. 1 ; His effusion of
the Holy Ghost, Joel 11. 28 ; His second coming in judgment,
Dan. vii. 13.
Holy Scriptures, Inspired writings or books of the Old Testament.
So called by the Jews, 2 Tim. iii. 15. Also simply " the Scriptures,"
Luke xxiv. 27, 45 ; John v. 39.
Books only written by hand till the invention of printing, a.d. 1440.
Old Testament writings the only inspired Scriptures in the time of
Christ.
Not superseded, but supplemented, by the books of the New Testa-
ment.
The Jews who received the Old Testament properly the first to
receive the gospel.
Intimate relation between the Old and New Testaments.
The one the promise, the dawn, the bud ;
The other the fulfilment, the perfect day, tlie full-blown flower.
Prayerful study of the one leads to the reception of the other.
Old Testament Scriptures called holy —
1. From their author, God the Holy Ghost, 2 Pet. i. 21 ; 2 Tim. iii.
16 ; Heb. i. 1 ;
2. From their matter, God's holy will, thoughts, words, and works ;
3. From their design and tendency, to make men boly, 2 Tim. iii.
17 ; John xvii. 17 ;
4. To distinguish them from all other books and writings.
Old Testament Scriptures divided by the Jews into three parts,
Luke xxiv. 44.
1. The Law, or Five books of Moses, called also the Pentateuch ;
2. The Prophets, including the other historical books ;
3. The Psalms, including Job, Proverbs, Ecclesiastes, Canticles, and
Daniel.
All written in Hebrew, except portions of Daniel and Ezra, and Jer.
X. 11.
These parts written in Chaldaic, the language used by the Jews in
Babylon.
The Old Testament composed at different times and at distant
mtervals.
The books of Moses written by him about 3300 years ago ;
Nearly 1000 years earlier than any other history we possess.
Herodotus, the earliest profane historian, contemporary with Ezra.
CHAP. I.] SUGGESTIVE COMMENTARY. 15
Hesiod and Homer, tlie oldest poets of Greece, lived nearly 600 yeara
after Moses.
David wrote 400 years after Moses ; Isaiah, 250 years after David ;
and Malaclii, the last of the prophets, 300 years after Isaiah.
Old Testament written by persons of different stations, abilities, and
education.
David and Solomon were kings ; Daniel, a minister of state ; Ezra, a
priest and scribe ; Amos, a herdsman.
Old Testament wonderfully preserved by Providence in the custody
of the Jews.
Old Testament canon complete in the time of Christ as we now
have it.
Jews, no longer speaking Hebrew, had a Greek translation and
Chaldee Paraphrases.
The former called the Septuagint, or Seventy, from the number said
to have made it.
Apocrypha no part of Scripture, though called such by the Council
of Trent.
1. Never considered sacred and inspired among the Jews ;
2. Never quoted or alluded to by the Saviour or His apostles ;
3. Found only in the Greek language ;
4. Contains doctrine contrary to that of the canonical books ;
5. Not included in any catalogue of sacred books in the first four
centuries.
Kead in the churches, but not used to establish doctrine. Jerome.
Besides the Scriptures, Jews came to have a multitude of traditions.
Many of these foolish, burdensome, and opposed to the written word.
Condemned by Christ as making void the law of God, Matt. xv. 9.
The word of God is contained in the Scriptures, not in oral tradition.
Tradition fluctuating and uncertain ; writings permanent and sure.
Yet Rome says, Traditions are to be most firmly admitted and
embraced.
And the Scriptures are not to be read in the vulgar tongue without
the bishop's leave.
Holy Scriptures now include the New Testament as well as the Old.
New Testament canon completed as we now have it at a very early
period.
Books composing it underwent in the first two centuries very rigorous
examination.
Only those admitted whose authenticity was demonstrated.
Other similar writings were rejected either as doubtful or apocryphal.
16 SUGGESTIVE COMMENTARY. [CHAP. I.
Those admitted into the canon bear marks of their own genuineness.
Are quoted by Christian writers from the age of the apostles down-
wards.
Most of them read in the Christian assemblies before middle of
second century.
Were held in highest reverence, and received as the rule of faith and
G induct.
Received as divine by those who laid down their lives in proof of
their belief.
Quoted and appealed to as authoritative by the different contending
sects.
Preserved carefully as divine writings, and guarded against alterations.
Attacked by the enemies of Christianity as its authentic records.
Many catalogues of them in the first three centuries resembling our
own.
Intentional alterations impossible ; unintentional variations unavoid-
able.
No difference in the manuscripts essentially affecting the doctrine.
First complete English translation of the Bible made by Wickliffe
in 1380.
Before that one copy cost a man's wages for fifteen years, or about
£300.
A New Testament still cost £2, 16s. 6d., or about ;£30 of present
money.
Bible of Miles Coverdale the first in England allowed by royal
authority.
The translation mostly Tindale's ; dedicated to Henry VIII. in 1535.
A copy ordered to be kept in every church for any one to read.
Our present translation, or King James's Bible, begun in 1607,
finished in 1611.
Preciousness of the Scriptures set forth under various figures : —
A light to guide, Ps. cxix. 105 ; a mirror to reveal, James i.
23-25 ; a mould to form, Rom. vi. 17 ; food to nourish, Jer.
XV. 16 ; 1 Pet. ii. 2 ; a cordial to revive, Ps. cxix. 50 ; a
medicine to heal, Ps. cvii. 20 ; a fire to melt, Jer. xxiii. 29 ;
a hammer to break, Jer. xxiii. 29 ; a sword to pierce, Heb.
iv. 12.
The greatest intellects have borne testimony to tlieir excellence.
"There are no songs comj^arable to the songs of Zion ; no orations
Cfjual to those of the prophets ; and no politics like those which
the Scriptures teach." Milt07i,
CHAP. I.] SUGGESTIVE COMMENTARY. 17
" Tliy creatures liave been my books, but Thy Scriptures mucli
more." Lord Bacon.
" We accouut the Scriptures the most sublime philosophy." Sir J.
Newton.
*' There is no book we can rely on in a dying hour except the Bible."
Seidell.
" Young man, read the Bible every day of your life." >S'. Johnson, on
his deathbed.
*' There is no book like the Bible for excellent learning, wisdom, and
use." Sir M. Bale.
" It is impossible we can study it too much or esteem it too highly."
Ho7i. R. Boyle.
" This volume, independently of its divine origin, contains more
sublimity and beauty, more pure morality, more important
history, and finer strains of poetry and eloquence, than can be
collected from all other books in whatever age or language they
may have been composed." Bir JF. Jones, on the last leaf of his
Bible.
"The only grand objection to this book is a bad life." Lord
Rochester.
" The New Testament has God for its author, salvation for its end,
and truth, without any mixture of error, for its matter." J.
Locke.
" The Bible is the sword of the Spirit, and to be preferred before
these swords." King Edward VI. y at his coronation.
"Tell the prince that this is the secret of England's greatness."
Queen Victoria, ^presenting a Bible to the ambassador of an
African prince.
The Scriptures are to be read, and are ciipable of being understood
by the people.
" Get the Bible, that most wholesome remedy for the soul." Chnj-
sostom.
^Ignorance of the Scriptures hath brought in heresies." Jerome.
'^^ things that are necessary to us are plain." "The people
.ought to have the Scriptures not only sufficiently but abund-
antly." Ibid.
" Would that we would all do as it is written, Search the Scriptui-es."
0 rig en.
" The best way to find out the truth is carefully to study the Scrip-
tures." Basil.
" Scriptiu^e doth best interpret itself." Lowth. So Bishop Newton,—
B
18 SUGGESTIVE COMMENTARY. [CHAP. I.
" You will best understand tlie Word of God by comparing it with
itself."
" Tlie literal meaning of Scripture is the whole foundation of faith,"
Luther.
" The plain natural sense of Scripture always carries with it the
richest instruction." Melanclithon.
"The Scripture may supply a lamb with what may quench its
thirst, while an elephant cannot exhaust it." Sir R. Boyle.
Ilpo€Trrjyy€L\aTO promised long ago. Gen. iii. 15, the first promise of the Messiah
and the dispensation He was to introduce. So viewed by the Jews. Targum : — ' They
shall make a bruising of the heel in the days of Messiah.' Found in various distorted
forms among the heathen— e.fir., Hercules, Son of God, and yet man, killing the dragon
that guarded the golden fruit in the garden of the Hesperides ; Apollo killing the serpent
who persecuted his mother; Prometheus chained to a rock for interposing in man's
behalf and bringing fire from heaven for his benefit ; Thor, a Scandinavian deity between
God and man, fighting with death, and finally bruising the monster's head and killing
him though losing his own life by his poison ; Krishnu, a Hindoo god in human form,
saving the people from death by the waters which the king of serpents and prince of
devils had poisoned, fighting and conquering him, crushing his heads one after another
beneath his feet; the prophecy of the Cumasan Sybil, 'Jam redit et virgo,' Ac,
Trpo(p7]TU}V [irpo, beforehand, and (pyifJ-t-, to tell), applied in Greek authors to one who
speaks from supernatural impulse, or even from superior though only natural gifts.
Diogenes Laertes calls the poet Epimenides a prophet as Paul does, Titus 12. IJsed by
the LXX for K''3i and HNi. Rabbles say, ' All the prophets prophesied only of the times
of Messiah,' Shabbath Ixiii. 1. In generaUthe prophecies which we apply to Jesus and
the Gojpel were applied by the ancient Jews to the Messiah and His times. See
Schottrien, De Messia. FpacpaLS {ypacpw, to write). Used by the LXX for aPafS SMiJ
and ^'"^^ ' a writing,' and once for IBD vf'no ' the commentary of the book,' 2 Chron.
xxiv. 27. Applied in the Old Testament to any written document. The Septuagint
probably made for the use of the Hellenistic or Greek-speaking Jews in Egypt und^r
Ptolemy Philadelphus, about 320 B.C. The most valuable Chaldee Paraphrases are the
Targum of Onkelos on the Pentateuch, probably made about the time of Christ, and
that of Jonathan ben Uzziel, on the greater and lesser prophets, made about the same
period. The Jewish traditions were collected into one volume, called the Mishna, by
Rabbi Judah the Holy, about the year 190 a.d., or, according to others, thirty years
later. This collection greatly enlarged by R. Jochanan of Palestine, who died in 282,
the additions forming the Gemara or completion. The whole completed in the fourth
century, and called the Jerusalem Talmud. Another addition to the Mishna, begun by
R. Ashi of Babylon, about 427, and finished by R. Jose at the end of the fifth, or begin-
ing of the sixth century, the whole forming the Babylonian Talmud. Celsus, Porphyry,
and Julian drew from the books of the New Testament their weapons against Chris-
tianity. The Ebionites, Basilides, Carpocrates, and Cerinthus, heretics of the first and
second centuries, received Matthew's Gospel ; the Docetes received Marks ; Marcion,
Luke's, except the two first chapters ; Valentinus admitted all. Tatian the Encratito
composed a harmony of the four Go.spels. The Manichseans, in the third century, the
first to deny the authenticity of the books of the New Testament. All treated as divine
the discourses of Jesus, and acknowledged the truth of His miracles, crucifixion, burial,
and resurrection. Many of the supposed different Gospels only the same under different
CHAP. I.] SUGGESTIVE COMMENTARY. 19
names. Matthew's Gospel had ten different names, and I\rark's two. Those ascribed
to Paul and Andrew never existed. Gospel of the Encratites only Tatian's Harmony ;
those ascribed to Ilesychius and Lucian only different editions or recensions of those we
possess ; those of Marciou and Apelles were the Gospel of Luke probably somewhat
altered. Athanasius, in the fourth century, delivered a formal catalogue of the books of
the New Testament, containing our Scriptures and no others, and says of them, ' In these
alone the doctrine of religion is taught ; let no man add to them or take from them.'
The earliest manuscripts of the New Testament known to exist are the Vatican, Alex-
andrian, and Sinaitic, probably written in the fourth or fifth century. The last of these
recently discovered by Tischendorf, and believed to possess the greatest value. Division
of the Old Testament into chapters and verses made by Hugo of St Caro in the twelfth
century; that of the New, by the famous printer fuid editor Stephens in his edition of
1551. Lord Hailes instituted an inquiry as to vniether the New Testament could be
recovered alone from the quotations in other Christian writings during the first three
centuries, as had been asserted, which, at the end of two months' examination, was found
to be the case, with the exception of ten or eleven verses.
3. Concerning His Son Jesus Christ, our Lord, which was made of the seed of Daoid
according to the flesh.
ConcerniRg. Connected either with " promised " or " the gospel of
God."
His Son. God's good news to men all about His Son, 1 John
V. 9-11.
Excellency of the gospel ; its subject, the Son of God.
Christ the sun and centre, the Alpha and Omega of revealed truth.
Jesus Christ, as God's Son, the burden of the apostles' preaching.
Knowledge and belief of Him as such the result of divine teaching,
Matt. xvi. 16, 17.
The victory that overcomes the world, 1 John v. 5. Eunuch's confes-
sion, Acts viii. 37.
The Saviour promised in the Old Testament as God's Son, Ps. ii. 7.
Jesus twice declared to be such by the Father, Matt. iii. 17 ; xvii. 5.
His divine Sonship declared by Himself, Matt. xxvi. 63, 64 ; John
ix. 35, 39 ; x. 30-36.
Constantly asserted by the apostles. Acts iii. 13 ; ix. 20 ; 1 Cor. i. 9 ;
XV. 28 ; 2 Cor. i. 19 ; Gal iv. 4 ; 1 Thess. L 10 ; Heb. i. 2 ; v. 8 ;
1 John iv. 9.
Jesus Christ, God's Son, not (1.) as angels. Job. xxxviii. 7 ; nor (2.)
as Israel, Exod. v. 22 ; Hos. xi. 1 ; nor (3.) as Adam and men in
general, Luke iii. 38 ; Acts xvii. 29 ; nor (4.) as kings and rulers,
Ps. Ixxxii. 6 ; nor (5.) as the godly and regenerate, Gen. vi. 2 ;
John i. 12 ; 1 John iii. 1 ; but (6.) in an entirely peculiar sense,
John V. 17, 18.
Called God's own Son, Kom. viii. 32 ; only -begotten Son, John iii.
20 SUGGESTIVE COMMENTARY. [CHAP. T.
16 ; equal with God, Phil. ii. 6 ; John v. 18 ; one with the
Father, John x. 30 ; the brightness or reflection of His glory,
and express image of His person, Heb. i. 3 ; with God from
everlasting, John i. 1, 2 ; Prov. viii. 22, 23 ; and God himself,
John i. 1 ; Rom. ix. 3.
Only a Saviour who is God and man can meet the sinner's case.
Man to die in the sinner's stead ; God to overcome death.
Man to obey and suffer ; God to make it available for man.
Our Lord. "Lord'^ here, and in similar passages, according to
Greek, = Ruler.
The Saviour promised as such, Ps. ii. 6, 9 ; ex. 1, 2 ; Isa. ix. 6, 7 ;
Micah V. 1, 2.
The title received and appropriated by Jesus, John xx. 28 ; xiii. 13.
Jesus made by the Father both Lord and Christ, Acts ii. 36 ; Phil.
ii. 11 ; Eph. i. 22.
Confessed as such by men only through the Holy Ghost, 1 Cor.
xii. 3.
Universal confession of Him as Lord His mediatorial reward, PhiL
ii. 11.
Such confession the token of submission and obedience, Luke yi. 46.
As Lord, He is Head over all creatures, men, angels, and devils, Eph.
1.21;
As our Lord, He is Head of His Church, and King of saints, Eph.
i. 22 ; iv. 15 ; Rev. xv. 3.
The Church acknowledges no Head but Christ, or ought to do so.
Blasphemous usurpation of the Bishop of Rome, " our Lord God the
Pope."
" Our Lord " implies obedience on our part, care and protection on
His.
In the Old Testament the Lord, in capitals, = JEHOVAH, the
eternal " I AM."
Instead of pronouncing this name, the Jews used Adonai, or Lord.
The Greek translators and our own have followed them.
Christ is called "the Lord" also in this higher sense, Heb. i. 10 ;
Rev. i. 8.
" Lord" generally used in the New Testament in the sense of Ruler
or King.
Hence used with the pronouns 7ny, our, their, &c. ; so in the Old
Testament, Adonai, Ps. ex. 1.
Christ, in the Old Testament, is both called Jehovah and Adonai,
Jer. xxiii. 6 Dan. ix. 17 ; Ps. ex. 1 ; Mai. iii. 1.
CHAP. I.] SUGGESTIVE COMMENTARY. 21
Moses a servant in the house, Christ the Lord of the house, Heb.
iii. 5, 6.
Christ's rule mild, beneficent, holy, spiritual, all-powerful.
As Lord He (1.) abolishes the Old Testament economy, Matt. xi. 6 ;
John iv. 21, 23 ; Heb. xii. 26, 27 ; Rev. xxi. 5 ; (2.) sends down
the Holy Spirit, Acts ii. 33-36 ; (3.) gathers men into His king-
dom, John X. 2-4, 14-16 ; Isa. Iv. 4, 5 ; (4.) commissions His
apostles to preach witli tliat object. Matt, xxviii. 18, 19 ; (5.)
appoints what is to be done in His Churcli, 1 Cor. ix. 14 ; xi. 23 ;
Matt, xxviii. 19, 20.
Paul multiplies Christ's titles from love and the desire to honour
Him.
Made. Or " born." So Gal. iv. 4, " made," ■i.e., born " of a woman."
Mystery of redemption, God's co-equal Son made or born, 1 Tim.
iii. 16.
The eternal all-creating Word for our sakes made flesh, John i.
1-3, 14.
Seed of David. Messiah to be descended from David, Ps. cxxxii.
11 ; Matt. xxii. 42.
Jesus David's seed by Mary, Luke iii. 23 ; also by Joseph, his adop-
tive father. Matt. i. 1, &c.
The promised Saviour of the world —
1. Tlie seed of the woman, and therefore to be a man, Gen. iii. 15.
2. The seed of Abraham, and therefore to be a Jew, Gen. xxii. 18 ;
Rom. XV. 8.
3. The seed of David, and therefore to be a King, Ps. Ixxxix. 29 ;
Luke xxiii. 3 ; John i. 49.
The promises more definite as the time of fulfilment drew near.
Christ born before the Jews' final dispersion and loss of genealogical
records.
David = Beloved. Youngest son of Jesse, of the tribe of Judah.
Born in Bethlehem, and originally employed in feeding his father's
flocks.
Prudent, pious, handsome, amiable, generous, and brave.
Chosen and called by God to succeed Saul on the throne of Israel.
Prom his skill in music brought to court to sootlie Saul's spirit.
Slays the giant Goliath with a sling and stone and delivers Israel.
Viewed afterwards with jealousy, and bitterly persecuted by Saul.
Elevated to the throne at Saul's death by the tribe of Judah, B.C. 1055.
Reigned seven years and six months at Hebron, and thirty-three
years at Jerusalem.
22 SUGGESTIVE COMMEXTAR\. [CHAP. I.
Seigned over all the tribes as many years as Christ lived on earth.
Subdued the Philistines, Edomites, Amalekites, Moabites, Am-
monites, and Syrians.
Extended his kingdom to the utmost bound promised by God. to
Abraham.
As a king, sought to promote God's glory and his people's welfare.
Made Jerusalem his capital, till then in the hands of the Jebusites.
Promoted trade and commerce and the spiritual culture of the people.
Left a number of psalms as a precious legacy to the Church in all
ages.
Fell into grievous sin in the case of Bathsheba and Uriah.
His repentance as deep, and his chastisement as marked as his fall.
His infant's death was followed by the incest of his son Ammon.
Absalom avenged his sister's disgrace by the murder of his brother.
David obliged to flee through a rebellion headed by his own son.
Absalom cut off in the midst of his sin. The sword abode in David's
house.
His last days thus embittered in consequence of his sin, he died at
the age of seventy.
An example of ardent piety, human weakness, and deep repentance.
In many respects an eminent type of Christ, promised under His
name, Ezek. xxxvii. 24.
Flesh. Human nature with special reference to its weakness, Gen.
vi. 3.
The weak mortal nature bearing the effects of sin. Man so called,
Isa. xl. 6 ; Rom. iii 20.
Includes the whole man, body, soul, and spirit, 1 Thess. v. 23.
Christ true man with a real body and reasonable soul, Luke
xxiv. 39.
Suffered hunger, Matt. iv. 2 ; thirst, John iv. 7 ; fatigue, ver. 6.
Had human feelings ; sympathy, John xi. 35 ; desire for it, Matt.
xxvi. 40 ; sadness, Mark xiv. 33.
In all respects like men, sin only excepted, Heb. ii. 17, 18 ; iv. 15.
" According to the flesh " supposes another nature besides the human.
Two generations of Christ : God's Son by one, David's son by the
other.
Christ first seen as man, then known and worshipped as God.
His divine and human natures distinct, yet united in one person.
Kvpios, properly = Heb. fnit or ''hit Lord or ruler; but used by the LXX and
60 by the apobtles after them for Jehovah (p'p'*.). Sometimes in the Old Testament
CHAP. I.] SUGGESTIVE COMMENTARY. 23
both these names used together of the same divine person, as Isa. i. 24 : sometimes of
two different persons, as Ps. ex. 1. Tepo/xepou used by the LXX for tSo ' was born,'
Gen. iv. 26, &c. ' Was born in the flesh, of the seed of the house of David.' Syriac.
E/c (jirepfJLaros Aa^tS, ' Son of David,' a usual appellation of the Messiah among the
Jews. Another Messiah, the son of Joseph, a figment of later times to account for the
sufferings ascribed to the Messiah, the one being regarded as the suffering, the other
the triumphing Messiah. Kara aapKa. Christ's human nature denied at an early
period by the Docetas, who believed that His body was only one in appearance, and that
He only seemed to suffer and die. Also denied by Manes in the third century, and
virtually by Apollinaris in the fourth. The latter maintained that the Godhead occupied
in Christ the place of the understanding (povs). Condemned by the Council of Con-
stantinople, A.D. 381. Christ's divinity denied in the first and second centuries by the
Ebionites and by Cerinthus, the latter maintaining that Christ was an emanation of the
Godhead that descended on the man Jesus at His baptism, but left Him at His crucl-
tixion and returned to heaven. Denied also by Theodotus and Artemon in the end of
the second century ; by Paul of Samosata in the third ; and by Arius, a presbyter of
Alexandria, in the fourth. Arius opposed by Athanasius, and condemned by the Council
of Nice in 325. Arianism, notwithstanding, greatly spread in the Church under the
patronage of Roman emperors. According to Gregory of Nazianzum and Jerome,
Arianism at one time nearly universal. Nestorius, bishop of Constantinople, refused
to call Mary the mother of God {OeoTOKOs) on the ground of its confusing the two
natures of Christ. Strongly opposed by Cyril, bishop of Alexandria, and condemned
by the Council of Ephesus in 431. Eutychus, a priest and abbot, blended the two
natures of Christ into one and became leader of the Monophysites. Condemned by the
Council of Constantinople, then absolved by that of Ephesus, and finally condemned by
that of Chalcedon in 451. See further at chap. ix. 3.
4. And declared to be the Son of God with power, according to the spirit of holiness, ly
the resurrection from the dead.
Declared. Marked out, demonstrated, decreed, as in Acts x. 42.
First decreed by God, then demonstrated to man, Acts ii. 22.
Chiist decreed to be the Son of God, as to office, not as to essence
Ps. ii. 7.
Begotten in eternity, demonstrated in time, 1 John i. 1, 2.
Born as the Son of David, declared as the Son of God.
Eon of God. As truly, properly, and literally as the Son of David.
God's Son in one nature as He was David's Son in another, Matt,
xxii. 42.
The term " Son of God " belonging and applied to Christ in a three-
fold sense —
1. As the Messiah, God's anointed King, Ps. ii. 7 ; Acts xiii. 33 ;
John i. 50.
2. As conceived in His human nature by the power of the Holy
Ghost, Luke i. 35.
3. As possessing the divine nature by eternal generation, Matt. xi. 27 ;
xxviii. 19.
24 BUGGESTIVE COMMENTARY. [CHAP. I.
With power. Connected either (1.) with. " declared," =powerfull}',
convincingly ;
Or (2.) with '■' Son of God," = endued with power, as Matt, xxviii. 18 ;
John xvii. 2.
Christ demonstrated to be the Son of God and promised Messiah —
1. By the miracles which He wrought in person, called "power,"
Mark vi. 5 ; ix. 39.
2. By the power He gave His disciples to work them, John x. 38 ;
Acts. iv. 10.
3. By His resurrection, the effect of divine power, John x. 18.
4. By the effusion of the Spirit on and after Pentecost, also called
power. Acts i. 8 ; v. 32.
Christ, as raised by the Father's power, proved the truth of His
claims ;
As raised by His own, proved the divinity of His person.
" With power," contrasted with the weakness of the " flesh."
Crucified in weakness. He rose and lives by the power of God, 2 Cor.
xiii. 4.
So the bodies of believers, sown in weakness, are raised in power,
1 Cor. XV. 43.
Weakness and power in close connection both in Christ and His
members, 2 Cor. xiii. 5.
Spirit of holiness. Tliis expression only found here. Double
meaning given —
1. Christ's divine nature contrasted with "the flesh" or human
nature.
So contrasted in Rom. ix. 5 ; S23irit and flesh thus contrasted also in
1 Pet. iii. 18.
God is a Spirit, John iv. 24 ; Christ's Godhead thus spoken of in 1
Cor. XV. 45 ; 2 Cor. iii. 17.
Spirit of " holiness," the divine nature being only and essentially
holy. Rev. xv. 4.
The Trisagion (Isa. vi. 3) ascribed to Christ or included Him, John
xii. 41.
Holiness=(l.) Absolute purity ; (2.) excellence of the divine nature.
The sum of the divine perfections called God's holiness, Ps. xxx. 4.
His holiness that which makes Him worthy of adoration, Ps. xxii. 4.
2. Spirit of holiness = the Holy Spirit or third person in the God-
head.
Christ's human nature formed by the Holy Spirit, and hence called
the Son of God, Luke i. 35.
CHAP. I.] SUGGESTIVE COMMENTARY. 25
His miracles wrought tlirougli the Spirit, Matt. xii. 28, 31, 32 ; His
atoning sacrifice offered, Heb. ix. 14 ; His resurrection effected,
Eom. viii. 11 ; 2 Cor. iv. 14.
The Spirit infused the divine nature into the human, and raised the
human from the dead. Chalmers.
Called the Spirit of holiness — 1. As essentially holy ; 2. As the
sanctifier.
Sent by Christ, after His ascension, in proof of His Messiahship,
John xvi. 7 ; Acts ii. 23-26.
Christ's divine nature distinct from, yet one with, the Holy Ghost,
Matt, xxviii. 20.
By the resurrection from the dead. By = (l.) through ; (2.) from,
since or after.
His resurrection was (1.) the time when the evidence began ; (2.) the
evidence itself.
Christ's divine Messiahship proved — 1. By His resurrection. Acts xiii.
32, 33 ; xvii. 32 ;
2. By tlie power of the Spirit which wrought after it. Acts ii. 32,
33, 36.
Since then the Holy Ghost has continued to w^ork mightily in men's
souls.
These operations among the strongest proofs of the claims of Jesus.
Every renewed soul a living evidence that Jesus is the Son of God.
The mighty changes wrought and the divine dispositions infused ;
Men brought at once from the love and practice of sin to that of
holiness ;
From a vicious and selfish to a blameless, loving, and self-renouncing
life;
Enjoying a pure, exalted, satisfying happiness unknown before ;
Eejoicing in peace of conscience, fellowship with Gocl, and hopes of
heaven ;
Effects which no power of men could produce in themselves or
others ;
But produced — 1. By the Holy Spirit promised by Jesus himself ;
2. In connection with the preaching of His death and resurrection ;
3. Through a simple earnest faith in Him and in that preaching ;
Produced on the very first appeal made by the apostles ;
In the very place where Christ had only a little before been
crucified ;
In the case of three thousand persons at once, assembled from
different countries,
26 SUGGESTIVE COMMENTARY. [CHAP. I,
^lany of those persons having "been among His crucifiers ;
The same effects following in Antioch, Epliesus, Corinth, and else-
where ;
And continuing to take place up to the present dav,
In all parts of the world wherever Christ is faithfully preached : —
These glorious results the fruits of Christ's resurrection and proofs of
His Me^ssiahship.
Paul's conversion alone an unanswerable proof that Christ is the Son
of God.
Christ's resurrection is (1.) the foundation of the apostles' preaching ;
(2.) the fountain and object of the believer's faith.
Predicted in the Old Testament, Ps. xvi. 9, 10 ; Isa. xxvi. 19 ; fore
told by Himself, Matt. xvii. 9, 23.
His preintimation of it not understood by His disciples, Mark ix. 10 ;
Luke xviii. 33, 34.
Disciples slow to believe the fact when it took place, Mark xvi. 11,
13, 14 ; Luke xxiv. 11, 21, 25.
More corroborating evidence of Christ's resurrection than of any
other fact recorded in history.
Story of the Jews in regard to it improbable and absurd.
The grave secured by a large stone sealed with the government seal.
A guard of Roman soldiers specially appointed to watch it.
Any attempt to remove the body both difficult and dangerous.
Certain death for a Eoman soldier to be found sleeping at his post.
Impossible and absurd that all should be asleep at once.
Manifest absurdity in deposing to what took place in their sleep.
Detection of the disciples in removing the body next to certain.
Jerusalem thronged. Moon at the fall. Grave outside the city.
Only cowardice and timidity betrayed by the disciples at His arrest*
Persecution and suffering certain in maintaining His resurrection.
Absurdity of a fabrication in such circumstances.
Life not hazarded for one believed to be an impostor.
Impossible but that some should have betrayed the secret.
The idea of falsehood contradicted by their future life.
Their spirit and conduct entirely altered after the event.
In suffering and in death they steadfastly clung to a risen Saviour.
Btilief in His resurrection the source of all their comfort, the founda-
tion of all their hopes, and the spring of all their self-denying
labours.
To proclaim His resurrection became the business of their lives.
On the faith of it they encountered death in all its forms.
CHAP, L] suggestive COMMENTARY. 27
[n the name of the Eisen One they performed their miracles.
Declared not only His resurrection, hut themselves eye-witnesses
of it ;
That He appeared to them on the morning of the third day and
repeatedly afterwards ;
Talked, walked, sat, ate, and drank with them ;
Not singly and alone, hut with numbers of them together ;
Met with them in different places both in Judea and Galilee ;
This for forty days, till at last He ascended to lieaven in their sight.
His deatli real. None taken down from the cross till known to be
dead.
The wound in His side given to make it sure ; followed by blood
and water ;
Attested by an eye-witness of this as well as of the resurrection.
The Jews themselves admitted, and still admit, His crucifixion and
death.
First day of the week observed ever since in memory of His resur-
rection.
Celebrated as the Lord's-day wherever Christianity has been pro-
fessed.
The existence of Christianity itself the proof of Christ's resurrection ;
Its rapid and triumphant progress in the first three centuries still
more.
Christianity founded on that event. All staked on Christ's resur-
rection.
His resurrection true, or Christianity built upon a lie.
Greater credulity required to believe this than the resurrection
itself.
Enemies, even the Jews themselves, admit the excellence of Chris-
tianity.
Its pure morality, beneficial tendency, happy fruits acknowledged.
Absurdity of such a religion being based upon a falsehood.
The God of truth cannot countenance or employ a lie.
Christ confessedly the purest and most enlightened teacher of that
or any age.
His disciples simple and uneducated men, yet teaching and practis-
ing the purest morality.
Impossible to liave concocted a falsehood in reference to that
Teacher ;
To have spent their lives in palming a lie upon the world;
In the face of reproach, hatred, persecution, and deatli ;
28 SUGGESTIVE COMMEXTARY. [CHAP. L
Tlieir only comfort tlie doctrine they taught, a good conscience, and
the promise of the Master they served ;
Their only hope drawn from a future world and the facts they pro-
claimed.
Christ's resurrection virtually included that of all His members.
Christ was — 1. Destined as the "Son of God" to a kingdom, Ps.
ii. 7;
2. Proved to be such by " the Spirit " given to Him and dwelling
in Him ;
3. Put in possession by " resurrection from the dead."
The same things true of believers as in Christ God's children.
Kesurrection itself no greater miracle than creation.
Its analogy seen every day in nature ; in vegetation ; in hibernation
of animals ; in transformation of insects.
Before Christ's resurrection the Spirit was concealed in the flesh ;
After that event the flesh was concealed by the Spirit.
Before His resurrection Christ called Himself the Son of man ;
After it He was celebrated and worshipped as the Son of God.
'OpicrOevTOS [opi^oj, to define, settle ; from opos, a boundaiy). Used by the LXX
for Saa in settling the boundaries of the tribes, Jos. xviii. 20. Same word rendered
' determined,' Luke xxii. 22 ; Acts xi. 29, xvii. 26 ; ' limiteth,' Heb. iv. 7 ; ' ordained,'
Acts xvii. 31; 'determinate,' Acts ii. 23. Predestinatus. Vulgate. Made known.
Syriac. Demonstrated. Chrys., Theoph., Beza, Parens, Estius, Vatablus. Constituted,
decreed. Stuart. Declared, not by word, but by action. Storr, Flatt. Defined.
Calvin Diodati. Determinately marked out. Doddridge, Eisner, Parlchurst, Con.
and Hows. More than dcpopL^oj in ver. 1 ; acpop, supposes the existence of others ;
bpL^oi of only one. Bengel. Aorist used to indicate continuance of the action.
Boysen. Antithesis to yepop.evos ; born the son of David, declared the Son of God.
The evidence of Christ's divine Messiahship, or of the truth of Christianity, of
three kinds— 1. External or historical, addressed to the senses and natural under-
standing, which is either— (1.) Direct and immediate, as in the miracles of Christ
and His apostles ; or, (2.) Retrospective, in the connection of Christianity with the
prophecies of the Old Testament ; or, (3 ) Prospective or progressive, in the triumphs
and influence of the gospel and the fulfilment of New Testament prophecy. 2. Inter-
mediate or moral, addressed to the universal conscience, and consisting in— (1.) The
nature of the moral precepts of the New Testament ; (2.) The character and example of
Christ himself; (3.) The features of truth, love, and holiness exhibited in the apostles
and first disciples. 3. Internal or spiritual, addressed to the regenerate spirit of a
believer, and is— (1.) Experimental, in the harmony of the gospel with the wants of
the human conscience and heart ; (2.) Social, in the practical institutions of the Church
or of Christian society ; (3.) Scriptural or biblical, in the wisdom and harmony exhibited
in the whole body of revealed truth ; (4.) Spiritual, as a revelation of the name, attributes,
anil councils of God, conformable to the dictates of enlightened reason. BirJ^s Intro-
duction to Paley's Evidences. Tiov Qeov. 'Son of God;' often used to denote the
Messiah as a name of oflice, Ileb. i. 45 ; iii. 6. Christ in His divine nature God's Son
from eternity, but iu time receives a name, i.e., au office as ' Sou of God.' Kings called
CHAP. I.] SUGGESTIVE COMMENTARY. 29
sons of God ; Messiah the greatest King, God's King, Ps. ii. 6 ; Matt. xxvi. 63 ; Mark
xiv. 61 ; Luke xxii. 16 ; John i. 49 ; xi. 27. Boysen. The term here applied to'christ
as the Messiah, King of Israel, Lord of all ; constituted such in or after His resurrection
and exaltation at God's right hand, according to Old Testament prophecies. Stuart.
This reference seems to have prevailed with Paul, yet so as that he would express the
divine nature of Christ at the same time. Tholuck. The Jewish Messianic idea of the
Son of God advanced by Paul and John to the highest essential likeness to God, even
to the divine nature. De Wette. Christ applied the name to Himself in general from
the higher relation in which He stood to God, in the consciousness of the infinite divine
nature in Him, Matt, xxviii. 19 ; xi. 27 Thol. A higher and divine nature often ascribed
by Jewish Rabbles to Messiah, Matt. xxii. 4-3. In the name nint, or Jehovah the first
n (He), was regarded by the Cabbalists as denoting His divine, the second Hi's human,
nature. Schbttgen. A second person in the Godhead, or essential Son of God, was also
recognised. The author of ' Zohar ' speaks of the divine understanding as the ' Son of
Jah,' and as begotten by the Divine Father. Idra Zuta. Of the ten divine emanations
or Sephiroth, the three first expressed the Triune existence of God. ' Three are one
•which stands alone,* says the oldest Cabbalistic document. Meyer, Glaubenslehre. TJie
'Word,' Chald. NT^^ Gr. \oyos (see John i. 1, &c.), was used among the Jews as a
divine title. In the Targums the ' word of Jehovah ' is used for Jehovah himself, Gen.
i. 27, iii. 8, &c. Philo, an Alexandrian Jew, calls the Logos or Word ' second God next
to the Father of all,' 'the divine word,' 'the image {elKOOP, as Col. i. 15) and represen-
tation {xo-pa-KT-qp, as Heb. i. 2) of God,' and ' His first-born above all.' Bryant. The
doctrine of a divine Trinity not confined to the Jews, though probably derived from them.
In the Yaou-tah-king of Lautse, in the sixth century b.c, it is said, ' Tliat which
is invisible is called Ye; that which is inaudible, He; that which is impalpable
Wei (as nnn>, Jehovah or Yehweh) ; these three are inscrutable, therefore they are
blended in one. The Hindoo Vedas say, 'Sat (truth) is God, and God is Triune
(trabrat). — iv dwafiei, 'with power' = powerfully, referring to the evidence.
Theoph., Luther, Storr, Al/ord, Ellicot.=dvvaTU}S, JVielson. 'Endued with power,'
referring to the person of Christ as Son of God. Erasmus, Beza, Flatt, Stuart. la
the power of the Spirit after resurrection. Theodoret. With all power in words,
miracles, and signs. Luth. In power. Biod. By the power of the Spirit. Cal.
With display of divine power. Boddr. Same expression in Rom. xv. 13. See also
Luke xxiv. 29 ; Acts i. 8, x. 38. Kara Trvevfia ayiojcrvvrjs. Christ's divine nature.
Jerome, Ambrose, Pareus, Camera, Beza, Philippi, Bloomfield, Hodge, Barnes,
Ayiooavvr] used by the LXX not only for ii=-fp holiness, Ps. xxx. 4 ; ix. 12 ; but aLso
for n^T majesty, Ps. cxlv. 5 ; and for ty strength, Ps. xcvi. 6. Christ often called
the Holy Spirit by the apostolic Fathers, Clement, Ignatius, and Barnabas. See Matt,
xii. 31, 38 ; Mark ii. 8 ; 1 Pet iii. 18 ; 1 Tim. iii. 16 ; Acts i. 1 ; Heb. ix. 14. Sdwttgen.
Kara irv. ay. contrasted with K. aapKO. ; therefore His higher divine nature.
Jlvevp.a used concretely of God, John iv. 24 ; of Christ, 1 Cor. xv. 45 ; here
abstractly, in opposition to aapKa. Flatt. The spirit of Christ as one of absolute
holiness, divine, and partaking of the Godhead; a divine spirit, to which holiness
belongs as its essence. Alford. The spiritual side of the life of Jesus, with the
character of holiness, partly as an abiding attribute, partly as a power proceeding from
it. Be Wette. The other part of the person of Christ contradistinguished from the
flesh ; His divine nature ; the Spirit of Messiah, proceeding immediately out of God's
being, and known in John's Gospel as the Word. Meyer. The divine in Christ, by
means of which He was manifested as the Son of God overcoming bodily death. Thol.
The antithesis requires a reference to the person of the Redeemer itself, and therefore
the expression must refer to His divine nature. Olshausen. The spiritual div'ne side
of Christ's life, the ■wvevp.a working in Ilim, and, as a principle, governing and sancti-
30 SUGGESTIVE COMMENTARY. [CHAP. I.
fying the ffap^, Kielson. On the other hand, Trvevfxa ayiua. = the Holy Spirit.
Theod., Toletus. Doddr., Guyse, Chalmers. Spirit of sanctification. Pagninus, Morus,
Piscator. The Spirit, sealinjj the power of Christ's resurrection on the heart, become
a sanctifier. Calvin. The divine nature never called the 'Spirit of holiness,' and so
understood here would involve a tautology. Boysen. Ayiojo-vvr}, something between
ayiOTrfS, the holiness communicated to believers (Heb. xii. 10), and ayiaa/xos, the
holiness pertaining to all the persons of the Godhead. Bengel. The divine nature of
Clirist confounded with the Holy Spirit by Macedoiiius, who denied the personality of
the latter. Condemned by the Council of Constantinople in 381. Ek = from, marking
the tivie when the demonstration began, Storr, Flatt;=hj, giving the ground of the
iemonstration. Me>/er, De Wette, Lange, Con. and Hows. Apaaraaeus v€K., th?
raising of the dead by Christ. Origen. Resurrection of the dead in general, Christ
being the Head. Erasmus, Meyer. Resurrection of Christ alone. Parens, Beza.
'Resurrection of the dead' not identical with 'resurrection from the dead :' Christ's
resurrection the resui'rection of the dead itself, including and representing that of all
others. Meyer. Viewed as involving the whole resurrection of the dead, John ii. 25.
De Wette. Not merely the fact of Christ's resurrection, but the power and root of the
resurrection of the dead (Eph. i. 19, &c.), which is brought to light with that fact work-
ing forwards till, in the first resurrection of the elect, the flower of the new world
appears (1 Cor. xv. 23), and, in the last, the fruit. Lange. That Messiah should die
and rise again, the belief of ancient Rabbles. ' Messiah shall die, and, after being slain,
shall remain dead for a time, and shall rise again.' 'God sliall remember His ever-
lasting covenant, and shall raise Him out of the dust.' 'When King Messiah shall
rise, Jacob shall receive both the upper and nether portions.' Schottgen. Morality of
early Christians acknowledged by heathen writers. ' They lM)und themselves by an
oath not to commit any crime, but to abstain from theft and adultery, to adhere to
their promises, and not to deny a deposit.' Pliny's Letter to Trajan. The same letter
confirms the early observance of the first day of the week and the worship given to
Christ as God. ' On a stated day, they meet before daybreak and sing hy-mns to Christ
as to God.' Christ's crucifixion acknowledged by the Jews as professedly an atoning
sacrifice. ' On the day of the preparation of the Sabbath, they hung up Jesus. When
no proof of his innocence could be found, they hung Him up on the preparation of tlie
Passover.' Jer. Talm., Sanhedrim, f. 43. ' Jesus was bound, scourged, and crowned
with thorns, declaring, Jly blood must expiate the sins of men ; as Isaiah foretold, Bj
His stripes we are healed.' Toldoth Jesu.
5. By whom we have received grace and apostleship, for obedience to the faith among all
tiationsfor His name.
By whom. Sentence in ver. 3 resumed, and a new parenthesis
begun.
Through Christ, as Mediator, are all divine gifts and blessing.?
received.
Ascending to heaven, lie received and gave gifts to men, Ps. Ixviii.
18; Eph. iv. 8, 11.
Christ, the ladder of communication between heaven and earth,
John i. 51.
We. Apostles in general ; Paul himself in particular, Eph. iii. 8.
Received. Modesty of the apostle,— "every thing the Master's. Chrys.
CHAP. I.] SUGGESTIVE COMMENTARY. 31
"Who maketli thee to differ ? What hast thou that thou hast not
received? 1 Cor. iv. 7.
Grace. 1. The kindness that bestows a gift ; 2. The gift itself ;
Apostleship. Office of apostle. Given to the Twelve, Matt. x. 1, 2 ;
to Paul, Acts ix. 15 ; xiii. 2.
" Grace and apostleship "=1. Grace of apostleship ; favour of being
made an apostle.
"I received this day as much honour and work as I shall be able
to know what to do with." Fhilip Henry, after his ordination.
The ministry of the Word given to a believer a mark of divine
favour.
Not by our labour or industry, but by His grace we received it.
Chrysostom.
Especially so in the case of one who had been a blasphemer and
persecutor.
2. = Grace with apostleship ; apostleship with the necessary gifts and
graces.
Extraordinary gifts as well as spiritual grace, 2 Cor. xii. 9 ; Gal. ii.
9; Ejih. iv. 8, 11.
The ministry a weight from which even an angel might shrink.
Augustine.
" Though an old preacher, I tremble each time I ascend the pulpit."
Luther.
The grace which calls also qualifies for the office, Eom. xii. 3 ; xv.
5 ; Eph. iii. 2.
To be spiritual teachers of others, we must ourselves be taught of
God.
It requires all our learning to make things plain. Archbishop
Usher.
" I had rather be understood by ten, than admired by ten thousand."
J. Edwards.
3. = Grace, then apostleship ; saving grace necessary to apostleship.
Grace first, apostleship next. Grace and office not to be separated,
Ps. 1. 16.
A graceless ministry a grievous curse (1.) to the Church ; (2.) to the
minister himself.
Of all callmgs the ministry the most dangerous to an unconverted
man.
Such a ministry more likely to destroy men's souls than to save
them.
An unconverted minister one of Satan's best fellow- workers.
32 SUGGESTIVE COMMENTARY. [CHAP. L
Dreadful to preach to others and be at last a castaway, 1 Cor. ix. 27.
Noah's workmen refused to enter the ark themselves, and so
perished.
An unconverted preacher does not believe his own sermons.
"You deliver truths as if they were fictions." D. GarricJc to a
clergyman.
" I wonder if any of the rulers of the Church will be saved."
Chrysostom.
For. Object of the ministry stated ; ever to be kept distinctly in
view.
Obedience. The gospel a thing to be obeyed, Rom. vi. 17 ; 1 Pet.
i. 22 ; Acts vi. 7.
In the gospel God commands as well as invites and offers, 1 John
iii. 23.
Men commanded to believe the gospel, Mark i. 15 ; to believe in
Christ, 1 John iii. 23 ; to kiss the Son, Ps. ii. 12.
Unbelief and rejection of Christ an act of rebellion against God.
Faith. Viewed subjectively is — 1. Credit given to the gospel as
God's message ;
2. Trust reposed in Christ and His finished work as God's plan.
Objectively, the doctrine of the gospel to be received in faith, Gal.
i. 23 ; iii. 23, 25.
Gospel truth only known and learned by a divine revelation.
" Obedience to the faith." Gr., " Obedience of faith ; " the object ol
tlie gospel.
1. Obedience in which faith consists. Faith itself obedience.
Faith cordially submits to God's method of salvation by His Son.
Less the result of a reasoning head than an obedient heart.
When God speaks, men are not to reason but believe and accept.
Jews asked for a sign, Greeks for wisdom : God demands faith.
Sublime spectacle ! the tentmaker, as the ambassador of the crucified,
smumons the world and Rome itself to the obedience of faith.
Chrysostom.
2, Obedience as a fruit of faith ; obedience established upon faith.
Faith in Christ the mother of all true and acceptable obedience.
Works without faith, and faith without works, both alike dead,
James ii. 26.
Evangelical, not legal obedience, that which God seeks.
The gospel, not the law, produces the love that alone fulfils it.
True faith leads to true obedience, Rom. xv. 18 j xvi. 19 ; 2 Cor.
vii. 15 ; X. 5, 6 ; 1 Pet. i. 2.
CHAP. 1.] SUGGESTIVE COMMENTARY. 33
Faitli 171 Christ proved by obedience to Him, as a tree by its fruit,
James ii. 18-26.
Faith is the obedience of the understanding to God revealing ;
Its fruit, the obedience of the will to God commanding.
Faith obeys one command and enables us to obey all the rest.
Free grace never to be abused to licentiousness, Gal, v. 13 ; Jude 4.
Christ has a yoke for His disciples, but an easy one. Matt. xi. 29, 30.
All nations. The gospel not for one nation only, like the law, but
for ALL.
The gospel commission the foundation of all missionary work; Matt
xxviii. 19.
The " marching orders" of the Church in general, of apostles in jjar-
ticular.
The Church essentially missionary in its nature and constitution.
A great missionary institution. The light of the world. Matt. v. 14.
All nations to receive the gospel through its instrumentality.
The Church not always equally faithful to its lofty calling.
The history of Christian missions both glorious and humbling.
In the freshness of its youth, beginning at Jerusalem, the Church
went forth at once to Syria and Asia Minor, Egypt and Baby-
lonia ;
To Greece and Illyria, Italy and Spain, and even to Britain itself.
In the second century, it carried the torch of the gospel to Gaul,
Africa, and India.
In the third, the flame of missionary zeal decayed with the Church's
life.
No new advances into heathen lands. The age of persecutions.
In the fourth, Armenia and Persia, Arabia and Ethiopia,
Had adopted the form of Christianity with little of its power.
The Visigoths in the West had also embraced the gospel, such as it
w^as.
In the fifth and sixth, the Germans, Franks, and Anglo-Saxons
became Christian.
Ireland was evangelised by Patrick, and the Goths by Ulphilas.
In the seventh, a missionary zeal glowed in England, Scotland, and
Ireland.
Monks and presbyters of lona carried the gospel news to the
Continent ;
A field as dangerous then as New Zealand was forty years ago.
For three centuries Christ was preached among the German tribes.
Thus laboured Gallus, Magnus, Friedolin, Boniface, and Willibrod,
C
34 SUGGESTIVE COMMENTARY. [CHAP. I.
"Witli mucli of Eomish leaven, yet truer missionaries than their pre-
decessors.
In the East also the missionary spirit of the Church revived.
The Nestorians, or Syrian Christians, had their mission school at
Edessa.
Thence went forth lahourers to Persia and Tartary, India and China.
In the dark night which succeeded, new nations were Christianised.
Such were Poland and Hungary, Prussia and Russia, Norway and
Finland.
In newly-discovered America the name of Christ was made known ;
But in a way little likely to win the natives to His feet.
A Romish mission, with fire and sword, a curse rather than a blessing.
Jesuit missionaries laboured zealously in India, China, and Japan.
Thousands thus gained to a nominal and corrupt Christianity.
The Reformation soon began to yield its missionary first-fruits.
Fourteen labourers went from Geneva to South America in 1556.
In 1559, another went from Sweden to evangelise Lapland.
Pilgrim fathers carried the glad tidings to the Indians of North
America,
Brainerd, Elliott, and Mayhew faithfully represented the Church
of Christ.
In Ceylon and the Moluccas the Dutch made nominal Christians.
Conversions at the command of governments not much worth.
In England, the first missionary society was established in 1647 ;
Its name. The Society for the Propagation of the Gospel in Foreign
Parts.
It translated the Bible into various languages of the East.
In the eighteenth century, the gospel was spread in the true apostolic
spirit.
Missionary societies were formed in London, Copenhagen, and Halle.
The Moravians, or United Brethren, tlirew themselves especially into
the work.
Their first missionaries proceeded to the West Indies in 1732.
Ten years later they had preached Christ in various parts of America
and Asia.
The great London Missionary Society commenced its work in 1795.
The nineteenth century began with a missionary impulse.
At its entrance, like watchmen proclaiming salvation.
Stand the two greatest auxiliaries to the work of missions, —
The Tract Society, established in 1799, and the British and Foreign
Bible Society, in 1804.
CHAP. I.] SUGGESTIVE COMMENTARY. 35
!Mjssionaries to the Jews went out from tlie Callenberg Institute in
1728.
The missionary societies of evangelical Christendom now number
about fifty.
These publish the glad tidings to Jews and heathen in about eighty
languages.
Number of missionaries nearly three thousand ; native helpers, four
thousand ; stations, sixteen hundred.
The fruits of modern missions have already been glorious.
In 1800, in all the South Sea Islands, there was not one native Chris-
tian.
All the abominations and cruelties of heathenism prevailed in them.
Captains were afraid to land tlie first missionaries on the Sandwich
Islands.
The natives were cannibals ; now there are tens of thousands of
Cliristians.
In Tahiti, Christianity has, for many years, been completely estab-
lished.
The natives have carried the gospel to other islands of the Pacific.
In India, there are already whole villages of Cliristians.
Through the influence of missions thousands of lives have been saved.
In China, long closed against the gospel, are now many Christian
churches.
In Western and Southern Africa, Christianity has gained its trophies.
In Madagascar, a noble band have outlived a long and bloody perse-
cution.
The queen and her prime minister now baptized Christians.
In 1800, scarcely one Jewish convert was found in Great Britain.
Now there are three thousand in England, and twenty thousand on
the Continent.
These are some of the labours and victories of Christian missions.
But much remains to be done. The harvest great, the labourers are
few.
India with its 160,000,000, and China with its 360,000,000 of idola-
ters.
Much of the interior of Africa yet untrodden by a missionary's foot.
Lord of the harvest ! send forth labourers into Thy harvest.
For His name. 1. To make His name knowTi ; 2. In His place ;
3. For His glory.
It is only through His name, or the knowledge of Him, that men are
daved, Acts iv. 12 ; ix. 15.
36 SUGGESTIVE COMMENTARY. [CHAP. L
Apostles and preacliers act for Cluist as His ambassadors, 2 Cor.
V. 22.
Three great ends in the preaching of the gospel — 1. The salvation
of souls ; 2. The exaltation of Jesus ; 3. The glory of the Trimie
God, Isa. Iv. 5 ; Phil. ii. 9-12.
"Kapiv Kac aTTOCTT., a Hendiadys ; the favour of being made an apostle. Grotius,
Pise, Glass, Schleusner, Pyle. Airo(TTo\r]v, the office ; xaptj/, the gifts for its dis-
charge. Whitby, Doddr., Macknight. "Kapis, used by the LXX for |n grace or favour,
Gen. vi. 28 ; f'l^fn acceptance, Prov. xi. 27 ; xii. 2 ; S^W, good, blessing, Prov. xviii.
22 ; D';an."l mercy, Gen. xliii. 14 ; non kindness, Esther ii. 9. ' AttocttoXt/ =
fi'in"'W applied by the Rabbies to the mission of Moses into Egypt. 'TiraKorjp {{jtto
and aKOVii}, to hear = a hearing with subjection). So VTrorayfj, Rom. x. 3. Tttuk.
TTiaTews = obedience to the faith, as viraK. ttjs a\r]9€Las, obedience to the truth,
1 Pet. i. 22. Submission to the faith : emphasis on ttktt., not on inraK. Nielson.
Obedience of faith ; faith is obedience ; God calls in the gospel, and we answer by
faith. Calvin. Iltcrr., the object of faith ; doctrine of the gospel. Niel. Rabbies
taught that men would be saved by faith in Messiah, but limited this to the Jews.
Ruth Rabba. 'Tirep t. 6v. avT., connect with TTtcrrewj ; virep for irepL. Chrys.,
Eras., Vat. In His stead, as 2 Cor. v. 20. Ambrose, Parens. For His honour.
Stuart, Flatt. For the glorifying of His name. Ruckert, Nielson. For the knowledge
of, and faith in His name. Calvin. liaaiv r. edv. The British and Foreign Bible
Society had distributed, up to the 21st March 1869, 67,210,485 copies of the Scriptures,
iud has translated the Bible into nearly all the languages of the world.
6. Among whom are ye also the called of Jesus Christ.
Ye also. Church at Kome chiefly composed of Gentiles. Compare
chap. ii. 13-22.
The reason hinted at for Paul's writing. Apostle of the Gentiles.
Nothing special or peculiar ascribed to the Komans, 1 Cor. xiv. 36.
Believers have a common salvation, Jude 3. No respect of persons.
Outward circumstances give no pre-eminence in the Church, James
ii. 1-4.
Humility needed on the part of the rich and powerful to admit this,
James i. 10.
Believers to he stirred up to thankfulness for what they now are.
Once darkness, now light in the Lord, Eph. v. 8 ; once dead in sins,
now alive in Christ, Eph. ii. 1, 5, 6 ; once having no hope, now
rejoicing in hope, Eph. ii. 12 ; Eom. v. 2 ; xii. 12 ; once strangers
and aliens, now fellow-citizens with the saints and members oi
God's household, Eph. ii. 12, 19 ; once afar off, now made nigh
by the blood of Christ, Eph. ii. 13 ; once without Christ, now
members of His body, of His flesh, and of His bones, Eph. ii. 12 ;
CHAP. I.] SUGGESTIVE COMMENTARY. 37
V. 30 ; once without God in the world, now a habitation of God
through His Spirit, Eph. ii. 12, 22.
Called. Two callings in Scripture : 1. Outwardly by the gospel,
Matt xxii. 14 ;
2. Inwardly and effectually by the Spirit, 1 Cor. i. 23, 24, 26 ; Rom.
viii. 28, 30 ; 2 Pet. i. 10.
The latter sense chiefly intended in the Epistles.
All hearers of the gospel have the first ; only believers, the second.
Effectual calling ascribed to God, 2 Tim. i. 9 ; 1 Cok. i. 9 ; to the
Father, Jolin vi. 44, 45.
AYork of the Spirit, John vi. 63 ; xvi. 8-11. Includes— 1. Convic-
tion of sin and misery. Acts ii. 37 ; John xvi. 8, 9 ; 2. Inward
revelation of Christ, 2 Cor. iv. 6 ; John xvi. 8, 10 ; 3. Eenewa]
of the will and affection, Acts. xvi. 14 ; Ez. xxxvi. 26.
The result is disposition and ability to trust in Clirist alone for salva-
tion, Eph. ii. 8 ; John vi. 44.
No room for pride. " "Why was I made to hear thy voice 1 " &c.
TFatts.
Not coming of yourselves, but anticipated and drawn. Theophylact.
Israel as a nation and a type of believers also said to be called, Isa.
xli. 9.
Believers called out of darkness, 1 Pet. ii. 9 ; into the fellowship of
God's Son, 1 Cor. i. 9.
1. A high callmg, Phil. iii. 14 ; 2. A holy calling, 2 Tim. i. 9 ; 3. A
heavenly calling, Heb. iii. 1.
All diligence to be given to make it sure, 2 Pet. i. 10.
Of Jesus Christ. 1. Called by Him ; 2. Belonging to Him, John
X. 3.
Believers chosen by the Father and given to Christ, Jolm x. 29 ;
xvii. 6.
Belong to Christ as His body, Eph. i. 23 ; v. 30 ; Col. i. 18, 24 ;
1 Cor. xii. 12 ; His bride, John iii. 29 ; Rev. xix. 7 ; His sheep,
John X. 7, &c. ; Heb. xiii. 20 ; His seed or children, Isa. liii. 10 ;
Heb. ii. 13 ; His brethren, Heb. ii. 11, 12, 14; His jewels, Mai.
iii. 17 ; His purchased possession, Eph. i. 14.
Israel not only " called," but " ]\Iy called," Isa. xlviii. 12.
The preceding verses an example of Paul's discursive and condensed
style.
KXTjTOt, effectually called. Hodge. Called to the profession of Christianity. Wells.
KXtjtol Itjo: Xp. Partakers of Christ by the call; chosen out, and given into Hi3
38 SUGGESTIVE COMMENTARY. [CHAP. I.
hands to keep. Calv. Christ's called or chosen ones. Butch Bible. Jesus Christ's
called. Ellicot. Heathen worshippers also spoken of as belonging to the deity they
worshipped. Eurip. Pkoen. 1380.
7. To all that be in Rome, beloved o/ God, called to be saints; grace to you and peace,
from God our Father, and from the Lord Jesus Christ.
An. All in Ckrist ; Jews and Gentiles, learned and unlearned, bond
and free.
All believers one in Christ and on tlie same footing before God.
In Rome. 1. Romans themselves ; 2. Strangers belonging to the
Roman Church.
Many Christians drawn to Rome from the provinces.
Jews now returned after their banishment by Claudius, Acts xviii. 2 ;
Rom. xvi. 3.
Origin of the Church at Rome uncertain, not likely by Peter, 2 Cor.
X. 15 ; Rom. xv. 20.
Many Jews residing in Rome. Some of them at Jerusalem, Acts
ii. 10.
Constant intercourse between Rome and the pro\'inces where believers
were.
At the time of this Epistle, several small congregations at Rome,
Rom. xvi. 5, 14, 15.
Rome at that time mistress of the world. Founded by Romulus,
B.C. 753.
Situated on both sides of the Ti1:)er, and built on seven hills. Rev.
xvii. 9, 18.
Augustus (Luke ii. 1) boasted he had found it brick and left it
marble.
Burnt by Nero soon after the date of this Epistle, and splendidly re-
built.
Rome at that period twenty mile • in circumference.
Had thirty gates ; four hundred and twenty temples ; five theatres ;
two amphitheatres ; seven circuses ; sixteen marble baths ;
palaces, public halls, and porticoes without niunber.
Circus Maximus capable of containing two hundred thousand spec-
tators.
The Colosseum a still larger amphitheatre, built by Vespasian, still
standing ;
Also the triumphal arch erected by Titus after the Jewish war.
Exhibits the Jewish captives led in triumph (Luke xxi. 24), with the
golden candlestick, &c., carried in the procession.
CHAP. I.] SUGGESTIVE COMMENTARY. 39
Freedom of tlie city counted a liigli lionour and privilege.
Often purchased by natives of the provinces at a high price, Acts
xxii. 28.
Exempted from imprisonment, stripes, and capital punislunent with-
out a regular trial, Acts xvi. 37 ; xxii. 15.
Gave right of appeal to the people, and afterwards to the Emperor,
Acts XXV. 11.
Emperors resided on the Palatine Hill, where ISTero built his golden
palace.
In Paul's time the centre of all the movements of the Empire ;
Now covered with gardens and ^^lleyards ; its only inhabitants the
inmates of a small Franciscan convent.
Population of Rome in the apostle's time about two millions.
That of modern Eome about one hundred and fifty thousand, includ-
ing eight thousand Jews. See at ver. 15.
Beloved of God. Glorious distinction of believers. So of Israel,
Deut. xxxiii. 4.
God's love the origin of believers' salvation, John iii. 16 ; Eph. ii. 4 ;
1 John iii. 1.
God has a common love to all men, Deut. x. 18 ; John iii. 16 ; 1 Tim.
iv. 10 ; Titus ii. 11 ; iii. 4 ;
A special lore to believers and the elect, 1 John iii. 1 ; Jer. xxxi. 3 ;
Eph. i. 3-6 ; ii. 4-8 ;
An intermediate love to the visible Church, Deut. iv. 34, 35 ; Ps.
cxlvii. 19, 20. Henry.
God's special love seen — 1. In making men His people ; 2. In bless-
ing them as such.
His love to believers and the elect is — 1. Distinguishing, 1 Cor. iv. 7 ;
Rom. ^dii. 28, 29 ; 2. Free and spontaneous, Eph. i. 2-6 ; ii. 4 ;
3. Unchanging and everlasting, John xiii. 1 ; Jer. xxxi. 3 ; Isa.
liv. 10 ; 4. Infinitely costly, Zech. xiii. 7 ; Isa. liii. 6, 10 ; Rom.
viii. 32 ; 5. Operative and efiicacious, 2 Thess. ii. 16 ; 2 Tim.
i. 9 ; 6. AU-conquering, Ps. ex. 3 ; Rom. viii. 30, 35-39 ; 7.
Existing in and for the sake of Christ, Rom.* viii. 39 ; Eph. i.
3, 6 ; John x\di. 23.
To be beloved of God a creature's highest blessedness.
Secures every blessing, and, when realised, is bliss itself, Ps. Lxiii. 3 ;
XXX. 5 ; Cant. i. 2.
Called. (See ver. 6.) AYliom God specially loves He calls, 2 Tim. i. 9.
Saints. Holy or holy persons. Holy=l. Separated; 2. MoralJ^-
pure.
40 SUGGESTIVE COMMENTARY. [CHAP. I.
Believers are saints or lioly persons —
1. Separated from tlie world by a holy calling, Jolin xv. 19 ; 2 Cor.
vi. 14-18 ;
2. Made partakers of a holy divine nature, John iii. 6 ; 2 Pet. i. 4 ;
1 John iii. 9 ;
3. Sanctified or consecrated to God in Christ, 1 Cor. i. 2 ;
4. Willingly and sincerely devoted to His service, Ps. ex. 2 ; 2 Cor.
viii. 5.
Israel a t}-pe of God's saved people under the gospel, as — 1. Beloved
of God, Dent. vii. 7, 8 ; xxxiii. 4, 12 ; 2 Thess. ii. 16 ; 1 John
iii. 1 ; 2. Called as the Church or congregation of the Lord, Isa.
xli. 9 ; Dent, xxiii. 1 ; 2 Tim. i. 9 ; 3. Made God's children,
Exod. iv. 22 ; Dent, xxxii. 19 ; John i. 12 ; 1 John iii. 1, 2 ;
4. A royal priesthood and a holy people, Exod. xix. 6 ; Dent,
vii. 6 ; 1 Pet. ii. 5 ; Rev. i. 6.
Believers called to be saints. Holiness the end of their calling, Eph.
i. 3 ; 2 Tim. i. 9.
Not called because holy, but holy because called. Augustine.
Union to Christ the only principle of true holiness. Gal. ii. 20.
Believers are " called saints," Gr. First called, then made saints.
None holy but such as are effectually called by divine grace.
Saints not by education or outward rites but by a divine calling.
Believers called saints. Those who are called saints should he such.
According to Paul, all believers in the Church of Rome were saints.
According to the Pope, those few only whom he puts in the calendar.
God makes saints by " calling " them ; the Pope, by canonising them.
Beautiful development— 1. Beloved of God ; 2. Called ; 3. Saints.
Holiness is — 1. The evidence of God's calling ; 2. The fruit of God's
love.
God's love the foundation of our salvation ; saintship or holiness the
superstructure ; calling the means of its erection.
Jews, as a people, federally holy, Rom. xi. 16 ; believers personally
so, Rom. xii. 1, 2.
As " called '.' believers enjoy the blessings of salvation ;
As " samts " they are enabled to walk according to them.
Grace. 1. Favour, kindness ; 2. Spiritual blessing as the fruit of it.
lu the first sense, imchanging ; in the second, capable of gro^\'th,
2 Pet. iii. 18.
Prayer to be made for its continuance and increase in ourselves and
others.
God's grace is both His favour io us and His work in us.
CHAP. I.] SUGGESTIVE COMMENTARY. 41
The first, the fountain of every blessing ; the second, the greatest
blessing itself.
Generally, grace is God's dealing with men in the exercise of free
love ;
Especially, the renewing and sanctifying operation of His Spirit.
Grace put before peace. No peace without grace.
Peace. 1. Happiness in general, flowing out of the divine favour,
Ps. cxxii. 6-8 ;
2. Inward quiet and satisfaction in particular, Phil. iv. 6, 7.
Freedom from inward tumult and distraction the Iruit of peace with
God.
Peace a comprehensive word among the Jews, including all good, Ps.
cxxv. 5.
" Peace be to you," the common salutation of the Jews as still among
the Arabs.
•Peace, the legacy Christ bequeathed to His Church, John xiv. 17.
Pronounced upon His disciples after His resurrection, John xx. 19.
Christ gives peace not in word merely, but in power and experience,
John xiv. 27.
True peace, the purchase of a Saviour's blood, Ej)h. ii. 14-17.
The peace of God, Phil. iv. 7 ; Christ's o"svn peace, John xiv. 27
Peace on us ; peace in us ; peace around us.
Christ our peace, Eph. ii. 14. True peace found alone in Hini, Jolm
xvi. 33.
To the original salutation of " peace," Pentecost added " grace.'
Grace and peace, the apostolical New Testament salutation.
Grace, the fountain of Hfe ; peace, the highest good.
Grace, to sanctify the soul ; peace, to comfort the heart.
All gospel blessings included in grace and peace.
The two inseparable. As grace ripens, .peace increases.
From God our Father. Grace and peace originate with God the
Eather.
As the Father, He is the Source of all blessing ; as our Father, He
bestows it.
Experience of pardon brings consciousness of adoption.
The term " Our Father" warrants and encourages desires and expec-
tations.
So Jesus taught His disciples to pray, saying, " Our Father," &c.
Grace and peace to be sought iiom God as our Father.
In the Old Testament, God is called " the Lord our God ; " in the
New, " God our Father."
42 SUGGESTIVE COMMENTARY. [CHAP. I.
In the Old Testament dispensation, saints were rather servants ; in
the Ne^Y, they are sons.
Believers predestinated in Christ to the adoption of children, Eph.
i. 3.
God's choice titles, " God oi all grace," 1 Pet. v. 10 ; "God of peace,"
Heb. xiii. 20.
And from the Lord Jesus Christ. The Father the fountain,
Christ the channel.
Christ joined with the Father as the Source Ox grace and peace ;
therefore, God.
Unity of nature and equality of perfections implied.
Christ the great Trustee for securing and dispensing grace and peace.
Grace, from the fulness of His Spirit ; peace, from the fulness of His
merit.
God as a Father not to be separated from Christ as a Saviour.
The Father's mercy and the Son's merits make a sinner's salvation.
The Holy Spirit not mentioned here, because included in the gifts.
The Spirit the Operator in the bestowment of grace and peace.
Grace and peace from and through a " Triune God.'^ Ricli benedic-
tion !
Glorious gospel that effectuates such blessings among men !
Jlacrt T. over, h 'Pw/x?;, ayair. 0. Some MSS., of little value, omit iu "Po: firj,
and others for dyairrjTOLS have ev ayawrj, in the love of God. The Church at Rome
in agreement with Paul's views of the gospel, and free from the Judaising element. De
Wette. Meyer. Denied by Fritsch. Proved— 1. By Paul's great desire to see them ;
2. The reception he expected from them ; 3. The many friends he had there ; 4. The
tone of his letter, strikingly different from that in the Epistle to the Galatians. ' Eilckert
The majority Gentiles. The contrary held by Mosheim. Christianity called at Rome
a "Jewish superstition," and a "Jewish sect." So Tacitus, Suetonius, and Arrian.
Romish tradition makes Peter the founder of that Church. Baronius. Most unlikely.
1. No reference to Peter in this Epistle ; 2. Peter went to the circumcision ; 3. Not
paluted here, therefore not at Rome at the time ; 4. Nor when Paul went there two years
afterwards, Acts xxviii. Mosheim. The Roman Church not likely to have had any
apostle as its founder. Nielson. KXtjtoc ayLoi, 'called and holy.' Syriac. 'EipijvTj
(elpcj, to bind together), welfare, salvatfon, the effect of grace. Flatt. 'Grace and
peace,' = all blessings, spiritual and temporal. Wells. Kat rov Ki'p. 'I. X., not 'of
the Lord Jesus Christ,' as Grotius, but 'from the Lord,' &c. Amirose, Eras., Beza,
Pise, Far. God not first our Father and then Christ's; but first Christ's, then ours.
Bengel.
8. First, I thank my God through Jesus Christ for you all, that your faith is spoken,
fif throughout the whole world.
First. 1. In order; subject-matter of the Epistle begins here.
CHAP. I.] SUGGESTIVE COMMENTARY. 43
2. In importance ; tlianks to God first. In everything give tliaiiks,
I Thess. V. 18.
God's glory and praise tlie great end of all His works, Kev. iv. 11.
Thank. The spirit of Christ is a spirit of thanksgiving, Matt. xi. 25.
Thanksgiving to be mixed with all our prayers and emplojinents,
Phil. iv. 6 ; Col. iii. 17.
Tlianks for mercies received the surest and readiest way for more.
A Church's spiritual prosperity a special subject of thanksgiving.
A fruitful Church brings glory to God and blessing to men.
Spiritual affections prominent in the beginning of Paul's Epistles.
Among these, thankfulness. Beautiful example of Christian letter-
writing.
All our intercourse with others to breathe a thankful spirit.
My God. 1. The author of my being and well-being ; 2. The object
of my worship, trust, and love ; 3. My covenant God in Christ.
The language — 1. Of faith in Christ ; God ours only through faith
in Him, Ps. 1. 5.
God only our God according to the new covenant, Jer. xxxi. 33 ;
Heb. viii. 10.
Receiving Jesus and trusting in Him, God hecomes our God, John i.
12 ; GaL iii. 26.
2. Of love; that is our God which we most love and esteem, Ps.
Ixxiii. 25.
The god of some is their belly, Phil. iii. 19 ; of others, their gold. Job
xxxi. 24.
3. Of trust, Ps. xviii. 2 ; the object of our confidence is our god, Job
xxxi. 24 ; Hab. i. 16.
4. Of subjection, self-dedication, and obedience, Isa. xliv. 5 ; Acts
xxvii. 23.
Thanksgivings to be presented to God as our God in Christ.
The gospel teaches us not only to say " our Father," but " my God."
God, as our God, the most glorious and only satisfying portion.
Through Jesus Christ. 1. As the mediiun of our thanks and
prayer, Heb. xiii. 15 ; 1 Pet. ii. 5.
2. As He in and through whom alone God can be our God and por-
tion.
It is also through Christ — 1. That grace to render thanks is given ;
2. That the blessing has been bestowed for which we give thanks.
Paul thanks God as conscious of Christ's presence and mediation.
Lowly and loving confidence in Jesus as our Mediator displayed.
A believer's relation to Christ is to penetrate His everyday life.
44 SUGGESTIVE COMMENTARY. [CHAP. I.
Christ the medium — 1. Of all blessing from God ; 2. Of all com-
munion with God.
The trae ladder reaching between heaven and earth, Gen. xxviii. 12 ;
John i. 51.
Tlirongh Him, prayers and thanks ever ascending and new mercies
descending.
For you all. Love to God produces love to His Church and people.
Good to give thanks for ijersonal mercies ; better still for mercies to
others.
Love leads not only to pray for others but to give thanks for them.
Thanks due to God for all the comfort we receive from others.
Most comfort found in those for whom we pray most. Compare
ver. 9.
Thanks to be given for the success attending the labours of others.
Shows Paul's nobleness of mind, large-heartedness, and unselfish-
ness.
Had not directly contributed to the flourishing state of this Church ;
Yet rejoices as if the principal instrument in effecting it.
Refreshing picture here presented of the Church at Eome.
Contrast between the Church at Rome and the Church of Rome.
How is the gold become dim ! Tares have been sown among the
wheat.
The Epistle to the Romans in 58, is the Epistle against the Romans
in 1870.
Your faith. Not their gifts, outward prosperity or numbers, but
their faith.
Thanks especially to be given for spiritual benefits.
Faith glorifies God and secures all blessings to men, Rom. iv. 24 ;
Matt. ix. 29.
Faith here = Christian life and adherence to the truth as it is in Jesus.
Part put for the whole. Faith the foundation of true holiness. Acta
XV. 9 ; I Pet. i. 22.
Mentioned here as specially suited to the present occasion, vers. 12, 17.
Includes and is manifested in earnest endeavours —
1. To receive the truths of the gospel into our understanding ;
2. To experience their power on our hearts ;
3. To bring forth the fruits of them in our lives.
Spoken of. Declared, made known — 1. By Christians visiting
Rome ;
2. By those who had observed them in the places of their exile, Acts
iviii. 2.
CH/J:\ T.] SUGGESTIVE COMMENTARY. 45
Banished Christians had left a fragrant memory behind them.
Trials are to believers like the bruising of aromatic plants.
Many unkno\vn " till persecution dragg'd them into fame."
"Faith spoken of" proves — 1. Its reality; 2. Its boldness; 3. Its
fruitfulness, Phil. ii. 15, 16.
Thanks given for this on account of — 1. Honour bestowed on the
Komans themselves ; 2. Benefit likely to accrue to others ; 3.
glory redounding to Christ.
Whole world. Generally throughout the Roman Empire, Luke
ii. 1.
Everywhere, wherever one goes and a Christian Church exists.
Rome at that time the seat of wealth and power, luxury and sin.
Mart of the world. Intercourse between Rome and all nations.
Most of the known world at that time subject to the Romans.
All eyes on the Imperial City. Faith there conspicuous and influen-
tial.
Divine wisdom seen in planting the gospel first in large cities, Matt.
V. 14-16.
High honour to be distinguished for faith, especially in a large and
godless city.
Those who have many eyes on them need to be especially careful.
Paul's courtesy in introducing himseK. Praise without flattery.
Due conmiendation to be given to men and all the glory to God.
Christian Churches to feel interested in each other's state and doings.
Thanks to be given — 1. For the conversion of sinners ; 2. The life
and prosperity of Churches ; 3. The faith and love of individual
believers.
irpwrov, chiefly. Parens. So Rom. iii. 2. Compare Luke xv. 22, ^roXrjv rrjv
irpwrriv, 'the principal robe.' E-JXCtp'OTW (eu well, and %ap£S, favour), properly to
acknowledge a favour. Ata Irjc. Xp. not found in the Cod. Sin. Only by the Spirit of
Christ dwelling in men's hearts are prayers and thanksgivings acceptable to God.
Olshausen. The faith for which thanks were given was due to and rested on the Lord
Jesus Christ. Alford. KaTayyF.X\€Tat,\s shown forth, as in 1 Cor. xi. 26. Ko<r/zy,
the visible world, so called from the order and beauty (koct/xos) seen in its construction.
Used by the LXX for *>iy ornament, JliNSfi beauty ; K2^ the host of heaven ; also in
the sense of abundance or multitude, Prov. xvii. 6. QXit) T(p k. the Roman Empire.
Chrys., Theod., Tol., Wells. Many parts of the world, Eras. Everywhere, in all the
churches, as 1 Thess. i. 8. Beza, Pise, Beng. In the middle of the third century there
were, in the Church at Rome, forty-four presbyters, seven deacons, seven subdeacons,
forty-two acolyths, fifty exoicists, readers and porters, fifteen hundred widows, poor and
sick, and a cemetery, named after Callistus who enlarged it, containing the dust of one
hundred and seventy-four thousand martyrs, confessors and believers, many of whoso
46 SUGGESTIVE COMMENTARY. • [CHAT. I.
epitaphs, taken from the catacombs, are still to be seen in a galleiy connected with the
Church of St John Lateran at Rome.
9. For God is my witness, whom I serve with my spirit in the gospel of His Son, that
without ceasing I make mention of you in my prayers.
My witness. God a mtness to our secret prayers, Matt. vi. G.
Paul's comfort.
" God is witness," a solemn declaration ratlier tlian an oath.
Necessary ; such interest in those distant and unknown imusual.
Important that the Eomaii Christians should feel assured of it.
People should be persuaded of the affection of their spiritual teachers.
Serve. 1. In the way of devotion, as Luke ii. 37 ; 2. Of active
labour.
Term chosen in allusion to the service of God under the law.
Paul served God not less than when a Pharisee, and much better.
With my spirit. 1. Not with ceremonial observances ; 2. Nor
with merely outward ofl&cial duties ; but 3. With inwardness
and heart.
Only spiritual service true and acceptable before God, John iv. 23.
Includes — 1. Sincerity ; 2. Pervency ; 3. Cheerfulness. Col. iii. 23 •
2 Cor. ix. 7.
The body the spirit's instrument in religious service ; worthless with-
out the spirit, chap. xii. 1 ; Matt. xv. 8.
True religion the living ser\dce of a soul quickened and sanctified in
Christ.
God to be served with our best, therefore with our spiril;, MuL i.
13, 14.
The spirit includes the will, understanding, and affections.
Ceremonial law rec|uired the inwards as well as the legs to be
washed and laid on the altar. Lev. i. 9.
The religion of the heathen, carnal and false ; that of the Jews, carnal,
but true ; that of Christians alone, both true and spiiitual.
Chrysostom.
In the gospel. 1. According to the gospel, its doctrines and its
precepts.
Gospel service the only true and acceptable service, Eom. xii. 1 ;
xiv. 18.
2. In the ministry of the gospel. Gospel put for the preaching of it,
as in Phil. iv. 15.
The ministration of the gospel yields the greatest revenue of glory to
God, Eph. iii. 8-10.
CHAP. I.] SUGGESTIVE COMMENTARY. 47
Paul served God in teaching — 1. Not outward ceremonies ; 2. Not
legal works ; but 3. Glad tidings from God concerning His Son,
vers. 3, 16, 17 ; 1 Cor. ii. 2 ; xv. 1-7 ; 1 Tim. i. 15.
Tlie gospel ministry a serving both of God and man, 2 Cor. iv. 5 ;
Luke ii. 14.
God's interest in the gospel. God to be faithfully served in the
ministry of it.
Paul's three motives to heartiness in the service of the gospel — 1.
Love to the gospel itself ; 2. The Saviour's glory ; 3. The sal-
vation of men.
A true priest of God, not in the temple, but in his own spirit ;
Not ministering at the altar, but in the gospel of Jesus Christ.
To serve God with our spirit faithfully in our calling is true reli-
gion.
Of His Son. (See on verse 3.) Christ— 1. The Author ; 2. The sub-
ject-matter of the gospel.
The divine Sonship of Christ ever present in the apostle's mind.
God served in His Son's gospel. The king made a marriage for his
son, Matt. xxii. 1.
Without ceasing. Paul's life one of constant labour, yet ceaseless
prayer.
An example of his o\vn exhortation, 1 Thess. v. 17 ; Eph. vi. 18 ;
Phn. iv. 6 ; Col. iv. 2.
Prayer the secret of his strength, Isa. xl. 30 ; and of his success, Ezek.
xxxvii. 9, 10.
Prayer and preaching combined in the minister's work. Acts vi. 4.
Preaching without prayer is infidelity and pride ;
Prayer without preaching is presumption and sloth.
Make mention of you. Intercessory prayer a duty and privilege.
Ministers and people mutually to pray for each other, Eph. vi. 18 ;
James v. 16.
Churches and individuals to be explicitly named in our prayers.
My prayers. Paul had his ordinary stated times of prayer.
So David, morning, noon, and night, Ps. Iv. 17 ; and Daniel, three
times a day, Dan. vi 10.
Paul mentioned the Romans not in mere ejaculations, but in his
stated prayers.
We remember frequently those whom we love affectionately.
With Paul, Christians had the place of dearest friends. Matt. xii.
49, 50.
Believing prayer the best way to rememlier those we love, James v. 16.
48 SUGGESTIVE COMMENTARY. [CHAP. I.
A word for us to God from a saint better than a prime minister's to
akincr.
Aarpevw (Xarpis, a hired servant), especially used of priests. See Rom. xv. 16.
Flatt. Used for Ileb. fl^ttf of the service of the priests in the temple, Num. iii. 31 ;
iv. 12, &c. Applied to religious worship, whether given to God as here, or to idols and
creatures as in ver. 25. The Romish distinction therefore between Xarpeia and
dovXeia, in reference to the worship of saints and images, groundless. Mintert.
TTPevfiari — evayyeXtq}. Paul's spirit, the inward elementor life of the service; the gos-
pel, the outward element or form. Lange. 'FtVTip ei^ttY^. , through or in relation to the
promulgation of the gospel. Flatt. According to its precepts, or in the strength of its
promises. Koppe. Hoiovp^ai, middle voice, making with //.I'etaj', a periphrasis for the
cognate verb of the noun, as Luke v. 33 ; Acts viii. 2.
10. Making request if by any means now at length I might have a prosperous journey
by the will oj God to come unto you.
Making request. Our prayers should be distinct requests, Esther
V. 3, 6.
Concerns of daily life to be subjects of prayer, Phil. iv. 6, 7 ; 1 Pet.
V. 7 ; James v. 13, 14.
Examples — Abraham's servant. Gen. xxiv. 11 ; Ezra viii. 21, 23 ;
Nehemiah 1. 11 ; ii. 4.
Paul's request granted, though not in the way he thought. Acts
xxvii. 1, &c.
If, &c. Either the substance of the request or a parenthesis.
An accumulation of particles showing — 1. The vehemence of tho
desire ; 2. The difficulty of its accomplishment.
" If " — as uncertain about the will of God in the matter ;
By any means — many difficulties and hindrances in the way ;
If ow — at this time, having been disappointed hitherto ;
At length — after so long praying and waiting, chap. xv. 22, 23.
Have a prosperous journey. Journeys, as other things, in God':?
hand.
Therefore to be made subjects of prayer. Gen. xxiv. 11 ; Ezra viii
21, 23.
Prayer and provender hinder no man's journey. P. Henry.
True prosperity and success in our undertakings only from God.
In all Thy ways acknowledge Him, and He will direct thy paths,
Prov. iii. 6.
By the will of God. Love to friends to be mixed with the fear of
God.
No visit or work to be desired but according to God's -will.
CHAP. I.] SUGGESTIVE COMMENTARY. 49
Journeys only prosperous when made by the will of God,
"EvoSdjOrjao/J.aL [ev, well, and odos, a way ; hence evoSta, a prosperous way, success :
and €Vo8o(x}, to give a prosperous journey or favourable opportunity ; to make pros-
perous ; middle voice, to have a prosperous journey, or generally to prosper). Used for
Ileb. n'Vs-n to prosper ; also for S'Sp'n in Trov. xvii. 8 ; and for n^J '^^ Jer. xiv. 10.
Compare Gen. xxiv. 27. In New Testament = to prosper, as 1 Cor. xvi. 2 ; 3 John 2.
So Philo, 6 evoSovfxevos, < the man who prospers.' In 2 Mace. x. 23, t({} evohuiaavri,
'who gave the happy opportunity.' If the way be opened up. Arabic. So Coyi. dj
Hows. If I be brought prosperously on my way. Von Hofman.i. Obtain fit oppor-
tunity for the journey. Calv. Be favoured — the word taken in a general and figurative
eense. Meyer. Chosen, however, in the view of the journey. Lange.
11. For I long to see you, that I may impart unto you some spiritual gift, to the end
ye may be established.
Long. Intensely desire. The delay appears all too long.
Paul's desire to preach Christ and benefit souls a ruling passion.
See you. Have personal intercourse Avith you. So Acts xxviii. 20.
Kot to see the world's metropolis, but the despised believers in it.
Paul saw the Romans, but first as a prisoner, then as a martyr.
By terrible things in righteousness wilt Thou answer us, Ps. Ixv. 5.
The j)rayers of saints answered with thunders and lightnings, Eev.
viii. 3-5.
The prayers of Paul and Silas at Philippi answered with an earth-
quake, Acts xvi. 25, 26.
" I asked the Lord that I might grow, In faith, and love, and every
grace," &c. Olney Hymns.
God chooses the way in which we are to glorify and serve Him.
Impart. Not to enjoy pleasure, but to impart profit.
Most visited Rome in order to receive ; Paul's desire was to give.
So with his Master, Matt. xx. 28. More blessed to give than to
receive. Acts xx. 35.
Paul as earnest about doing good as others about getting gain.
The most prosperous journey is that in which most good is done.
" Impart," i.e., by preaching, conversation, prayer, &c.
Personal intercourse and the living voice most eftectual in doing good
Some. A little ; according to my measure. Paul's humility.
Believers to be ready to communicate as they have received, 1 Pet.
iv. 10, 11.
Spiritual, l. As proceeding fi-om the Spirit of God ; 2. Adapted to
the spirit of man ; 3. More especially suited to the believei-'a
new s]?iritual nature.
D
50 SUGGESTIVE COMMENTARY. [CHAP. I.
A good sermon is a good gift, not less so because a spiritual one.
Henry.
Gift. Spiritual gifts given by God, but ministered by man.
God's best gifts communicated through human instruments.
Gifts bestowed on the instrument for the benefit of others. Matt.
X. 8.
Believers to be always adding to their spiritual store, 2 Pet. iii. IS ;
James iv. 6.
Spiritual gifts either — 1. Ordinary and ministerial ; — ^knowledge,
comfort, &c., chap. xv. 27 ;
Or 2. Extraordinary and apostolic ; — ^tongues, power to work miracles,
&c., Acts \dii. i4-17.
IMiraculous gifts abundant in the Church at Corinth, 1 Cor. i. 7 ; xii.
1 ; xiv. 1.
Also in the churches of Galatia, Gal. iii. 5. Perhaps less so at Kome,
Rom. xii. 6, 7.
These gifts communicated through the apostles, 1 Cor. ix. 2 ; Gal.
iii. 5.
Given for confirmation of the truth of the gospel, 1 Cor. i. 6.
Established. 1. In gospel knowledge, Eph. iv. 14 ; 2. In Christian
hope. Col. i. 23 ; 3. In divine grace, Heb. xiii. 9.
Paul's courtesy ; he implies they no longer needed elementary in-
struction.
His humility ; he is glad to water what others had planted. Yet see
chap. XV. 20.
The most advanced saints still need further establishment, ch. xv. 14 ;
Especially when exposed to temptation and suffering, Heb. x. 35, 36.
Establishment God's gift through the ministry of the word.
'Ettitto^w [ttoOos, strong desire, intensified by ^ttl) e^rpresses a desire which does
not easily brook delay. Used for nx^ and ^xri, Ps. cxix. 131, 174,° |; for rjpjj, Ps.
Ixxxiv. 2; and for jiy to pant, Ps. xl. 1. — MeraSojjto share what one possesses with
another. So used by the LXX in Job xxxi. 17 ; Prov. xi. 26. Also in Luke iii. 11 ;
Eph. iv. 23 ; 1 Thess. ii. 8 ; doubtful in Rom. xii. 8.— Xapt(r/.ta (xaptS; xaptfw)
applied especially to gifts from God, which are all of free favour ; to natural gifts or
powers, 1 Cor. vii. 7 ; spiritual ofiBces and what is required for their discharge, 1 Tim.
iv. 14 ; 2 Tim. i. 6 ; any temporal or spiritual benefit, 2 Cor. i. 11 ; 1 Pet. iv. 10 ; salva-
tion by Christ, Rom. v. 15, 16 ; vi. 23 ; the spiritual gifts, often extraordinary and
miraculous, bestowed on the Church in the apostolic age, 1 Cor. xii. 4, &c. Here, gifts
necessary for the inner life. Von Hofmann. Miraculous gifts. Doddr., Pyle, Chalmers.
Both. Storr, Flatt. Doctrine or exhortation. Calv., Schott., Niel. Spiritual gifts of
i\ny kind. Grot., Hammond, Whitby .—^T-qpLxOv^OLL (o-rw, to stand ; aTepeos. firm).
Used for -\'^^ of food which sustains the body, Judges xix. 5 ; Ps. civ. 15 ; for tjq^
CHAP. I.] SUGGESTIVE COMMENTARY. 5 J
of a staff to lean on, Gen, xxvii, 37 ; 2 Kings xviii. 21 ; of comfort and strength imparted
to the soul, Ps. li. 14 ; Cant. ii. 5. Also used in the sense of 'firm and abiding,' Ps.
cii. 8 ; cxii. 8. Same establishment which the apostle imparted when visiting churches
gathered by himself, Acts xviii. 23. Von Hofmann.
12. Tliat is, that I may be comforted together with you by the mutual faith both of you
and me.
That is. A softening expression, explaining and qualifying -what
lie had said.
Might appear to have said too muci2 for himself, too little for them.
That I, &c. Paul's humility. Hoped to be a receiver as well as a
giver.
Comforted. Encouraged, stirred up, gladdened, Acts ix. 31 ;
Luke xvi. 25 ; Eom. xv. 32.
Kefreshment and quickening the fruit of brotherly intercourse, Prov.
xxvii. 17 ;
1. From words spoken ; 2. From the direct power of loving fellow-
ship.
Paul hoped for comfort with a view to further labour in the gospel.
Together with you. Mutual profit sought by the apostle's visit.
Grace makes the greatest humble. ■ The teacher becomes a learner.
Paul descends from the height of an apostle to the place of a common
believer.
His words no mere compliment to the Eoman Christians.
Felt he needed comfort, and believed in " the communion of saints."
His expectation realised at Rome. " Thanked God, and took cour-
age," Acts xxviii. 15.
Faithful ministers comforted in seeing fruitful believers.
Mutual faith. Faith = 1. Trust in Christ; 2. Chiistian life, 3.
Confidence.
Fellowship of faith tends to mutual advancement.
Many lamps make large flame. David and Jonathan in the wood, 1
Sam. xxxiii. 16.
Paul's faith might strengthen them ; theirs encourage him.
Prominent place given to faith in the Christian life.
That which brings most glory to God, and comfort to ourselves and
others.
The faith of all believers one, Eph. iv. 5. Common faith, Tit. i. 1.
Saving faith the same in nature, diff"erent in strength and degree.
Of you and me. Each part of Christ's mystical body needful to the
whole, Eph. iv. 16.
52 SUGGESTIVE COMMENTARY. [CHAP. I.
The strongest brother needs help ; the weakest may render it.
To " compare notes," refreshing and profitable to believers.
Paul's humility : he expects benefit from the yet infant Church at
Rome.
Contrast between the style of the apostle and that of the Pope.
Paul desired mutual confidence between himseK and the Church at
Rome.
Mutual confidence necessary to mutual comfort and profit.
^vixirapaKXridrjvat. To receive mutual exhortation, as Rom. xii. 8. Calv., Bucer,
Pagninus, Beza Mutual comfort. Eras., Cam., Schott. Both united : mutual encour
agement. Flatt. Paul himself the only subject of the verb. Eofmann. His affec-
tionate nature loves to use verbs compounded with cvv, together. Beng. — ^"E^ vixlv.
Together with you. Calv. In you. Eras. Among you, being with you. Pag , Beza,
L' Enfant, Doddr.,Von Hofm.—ALa T7]S iv d\\. Tnar. Sameness of the faith preached
by him and confessed by them supposed. Hofm. Faith in each other, mutual confi-
dence. So Aristides {Oral. Panath.) TTiCTTis dWrjXojp, mutual good faith ; and Zenophon
(Z>e Cyrop.) 'ATrtcrrta dWrjXojv, mutual distrust. Grunart. Boysen.
13. But I would not have you ignorant, brethren, that oftentimes I purposed to come
unto you (but was let hitherto), that I might have some fruit among you, even as among
other Gentiles.
Would not have you ignorant. A common expression with Paul.
Candour.
A people should know the love of those who minister to them.
Paul's delay in coming not from indifterence to the evangelisation of
Rome.
Brethren. A frequent appellation of the apostle's to believers.
The title holy, sweet, dignified. Spiritual brotherhood in Christ.
Common to all believers. Brethren, because born again, John iii. 3.
Paul also uses " beloved," and " My beloved brethren." So James.
John mostly uses " beloved ; " Peter and Jude always. Other titles
were —
Disciples, i.e., scholars, learners, followers ; name originally given,
Acts XX. 7 ;
Christians, 1 Pet. iv. 16 ; first given at Antioch, probably as a nick-
name. Acts xi. 26 ;
Saints, i.e., holy persons, sanctified in Christ ; ever3rwhere given.
Believers ; because distinguished by their faith in Christ, 1 Tim.
iv. 12.
Oftentimes. No new desire of Paul to visit Rome. Comp. chap.
XV. 23 J Acts xix. 21.
CHAP. I.] SUGGESTIVE COMMENTARY. 53
Purposed. Good to plan for God's glory and the salvation of others.
Purposes according to God's \vill accomplislied in His time and way.
So Paul's, Acts XXV. 11, 12, 25 ; Da\'id's, 1 Chron. xxviii. 23 ; Nehe-
miah's, Neh. i. 11.
Unto you. The people of Eome, of whom the Christians formed a part.
Paul's desire was not only to establish, but to evangelise.
Let. An old word for "hinder." The fact mentioned, not the
cause.
Such hindrances either from — 1. Other necessary engagements,
Eom. XV. 20, 21 ; or 2. The restraints of the Holy Spirit ; or 3.
The attempts of Satan, 1 Thess. ii. 18 ; Dan. x.- 13.
\Y\iat most needful is to be done first, not what is most pleasant.
Paul sacrificed his will to God. Does not question, but obey.
A mere enthusiast would have broken tlirough the restraint.
The faith and obedience of God's children proved by cheerful sub-
mission.
Hitherto. Times in God's hand. Man proposes ; God disposes.
Good purposes, hindered for a time, not therefore to be abandoned.
Apparent hindrances often real furtherances.
Often kindly permitted till the arrival of God's time, which is the
best.
Fruit. A preacher's more immediate fruit is — 1. The conversion of
sinners. Col. i. 6 ; Phil. x. 11 ; 2. Comfort and advancement of
believers, John xv. 16 ; Phil. i. 25 ; 3. Growth of the Church,
both outwardly and inwardly.
Three great results of faithful preaching — 1. Christ satisfied ; 2.
Souls saved ; 3. Jewels added to the preacher's own crown.
God's glory and our own real gain are one. Both imited in the
gospel.
The profit of the gospel-hearer is the gain of the gospel-preacher.
Ministers and preachers not to be satisfied with merely laboiuing.
Faithful servants of Christ must — 1. Desire fruit ; 2. Expect it.
The expecting labourer usually the most successful one.
Paul could count on a rich blessing resulting from his labours —
1. Prom the preciousness of the gospel which he preached ;
2. From the power of the Spirit promised to accompany it.
Among you also. Among the inhabitants of the Imperial City.
Preachers to labour as long as souls can be won for Christ.
Alexander w^ept when he had no more worlds to conquer.
Other Gentiles. Paul had already laboured much, and with great
success, chap. xv. 18-21.
54 SUGGESTIVE COMMENTARY. [CHAP. T.
Was now at Corinth and al)Oiit to visit Jerusalem for the last time.
Acts xviii. 18-21.
The tent-maker overturned all Greece and Barharia. CJirysostom,
It is in the nature of good to extend itself as widely as possible.
Upoede/Jirjv, more than i-mirodo}', Paul not only longed but purposed. Meyer, Thol.,
Phil. Refers to a diiferent object, namely, preaching the gospel at Rome. Hofmann. —
Kapwou, ' fruit of my apostolical labours.' Doddr. Not personal profit, as Koppe ;
but, 'souls won to the faith of Christ.' Von Hnfm. Effects of the gospel : so Kapiro-
(popeicrdat, Col. i. 6. Reward, return from labour expended, increase. So Heb. nxiin,
^U% Mintert.
14. I am debtor both to the Greeks and to the Barbarians, both to the wise and to the
unwise.
Debtor. Bound to preach the gospel and seek the salvation of men.
Commissioned to all, and a servant to all, for Jesus' sake, Acts xxvi.
17, 18 ; 2 Cor. iv. 5.
Paul and all true preachers debtors to others in regard to the gos-
pel— 1. From the office conferred, 1 Cor. ix. 16 ; Eph. iii. 8 ;
2. The gifts bestowed, Matt. x. 8 ; 2 Cor. iv. 8 ; 3. The mercy
experienced, 1 Tim. i. 12-14 ; 1 Cor. iv. 1 ; 4. The commission
given, Matt, xxviii. 20.
Eeceivings make us debtors — 1. To God ; 2. To our fellow-men,
Matt. X. 8.
We receive to give. The ocean returns its waters to the land in rain.
Gifts are talents to be traded with for the Master's interest.
All who have the gospel are debtors to those who have it not.
Paul's strong sense of moral obligation observable — 1. In his natural
state. Acts xxvi. 9 ; 2. Still more in a state of grace, Eom. xv.
17 ; xiii. 5-7.
Greeks. 1. Those belonging to Greece as their proper country ;
2. Men of Grecian culture. Rome itself called a Greek city.
Barbarians. AH who were not Greeks. Less cultivated nations,
Acts xxviii. 2.
Term not originally used in a bad, though a depreciatory, sense.
Foreigners despised by Greeks as unenlightened and uncivilised.
Countries in Asia where Paul had preached called by them Bar-
barians.
Mankind divided — 1. As Jews and Gentiles, or Jews and Greeks ;
2. As Greeks and Barbarians.
All nations alike — 1. As needing a Saviour, Eom. lii. 9; 2. As
CHAP. I.] SUGGESTIVE COMMENTARY. 66
capable of embracing the gospel throiigli the Spirit, John i.
12, 13 ; 3. As included in the great commission. Matt, xxviii. 20 ;
4. As given by the Father to Christ, Ps. ii. 8 ; Jolm x. 16;
xii. 32 ; 5. As containing Christ's redeemed, Eev. v. 9 ; 1 John
ii. 2.
Some races become, for a time, lower than others in the scale of
humanity.
AU originally equal as sprimg from one stock. Gen. i. 27 ; iv. ; x. ;
Acts xvii. 26.
None excluded from or incapable of salvation, Rev. vii. 9.
The gospel the power of God to save all that believe, ver. 16.
Faith or believing the effect of God's o\^ti operation, Col. ii. 12 ; Eph.
ii. 8 ; Pliil. i. 29.
Greeks and Barbarians, inhabitants of Britain and of Caffiraria, side by
side in the multitude which no man can number, Eev. vii. 9.
Wise. Learned, enlightened, educated philosophers.
Special reference to the Greeks who boasted of their wisdom, 1 Cor.
i. 22.
"Wisdom not from above characterised as earthly, sensual, devilish,
James iii. 15.
The best wisdom that wliich makes us wise to salvation, 2 Tim.
iii. 15.
Unwise. Unlearned, unenlightened, uneducated, and ignorant.
These often more teachable and susceptible of the gospel. Matt.
xi. 25.
Christ's followers more frequently taken from among them, 1 Cor.
i. 26-28.
The learned and highly-cultivated often too proud to receive Christ,
Acts xvii. 18, 32.
Yet both need the gospel, and both tlirough grace embrace it, 1 Cor.
i. 24.
Sir Isaac Newton and Sir David Brewster loved to sit at tlie feet of
Jesus.
'O^etXerT??, not ' indebted,' as Koppe, but ' bound in duty,* Gal. v. iii. Flatt. Bound
by my office. Bloomfield. 'EXXt^cti t. k. (Bap, cultivated and uncultivated. Von
Hofin. 'EXX. = (ppouLfxoi, ao(poc ; ^ap. = draLdevTOi. Hesychius. /3a/)., name
given from the mode of speaking. Strabo. One who speaks in a foreign or unknown
tongue, 1 Cor. xiv. 11. 'Barbarus hie ego sum; quia non intelligor ulli.' Ovid. Un-
acquainted with the Greek language and civilisation, Acts xxviii. 2, 4. The Greeks
counted all other nations barbarians, not only on account of their language, but their
want of culture. Eurip. Medea. Rome had now become Greek in both respects.
'Gnecia victa ferum victorem cepit.* Hence those also called )3a/3j3. who lived beyond
56 SUGGESTIVE COMMENTARX". [CHAP. t
the bounds of the Roman Empire. Inferiority and savageness of manners implied in
tiie term. 'Qure tam barbara,' &c. Virgil. 'EWT^i'es were either— 1. Native Greeks ;
or 2. As here, all acquainted with the Greek language and literature. Flatt. The
original elements of the Greek nation were— 1. Ancient Pelasgians, agricultural and
more or less civilised; 2. Immigrants, introducing oriental civilisation, as Cadmus,
Danaus, Gecrops ; and 3. The strictly Greek or Hellenic race, related to the Pelasgians.
These last, becoming the chief, gave their name to the whole people. The nationalities
then divided into Dorians, lonians, ^olians, and Achaians. Of the Doric States, Sparta
the most remarkable. Lycurgus, its lawgiver, b.o. 880, purified and established by his
laws the Doric civilisation, manners, and public institutions. Appointed money to be
of iron, making gold and silver to be the sole property of the state. Divided the people
into citizens, free subjects, and slaves or Helots. Citizens ate at a common table at the
public expense. Supreme power exercised by the popular assembly, a council of thirty
forming the government, of whom two acted as kings and generals of the army, and five
as ephori, elected eveiy five years for the oversight of the conduct of the people. The
strictest discipline exercised over the citizens and especially the youth. The lonians
settled in Athens. There the autocratic government more and more established after
the death of Codrus its last king, B.C. 1068. Archons, or supreme magistrates, first
chosen eveiy two years, then annually. Solon, its lawgiver, established the popular
assembly of all the citizens, with power of legislation, election to office, &c., a council of
four hundred forming the government, elective archons acting as presidents of justice
and religion, with the Areopagus as a supreme court of religion and morals. From
Athens numbers spread to the coast of Asia Minor, occupying twelve cities, Smyrna,
Miletus, Ephesus, &c. From mutual expulsions and the physical features of Greece,
little unity and constant jealousy existed among the various races. Often separated by
bleak and rugged mountains, each state acted as self-sufficient and independeut. Their
history rather that of separate countries than of one. Athens and Sparta especially
estranged from each other. The Achajans unattached to either of the two rival parties,
and only putting forth their energy in behalf of the common cause, when these, with
Thebes, were in decay and when the ruin of Greece was inevitable. Greece began to be
a world-power in the Persian war. Their first victory gained over the army of Darius by
Miltiades, at Marathon, B.C. 490. Macedonia the ruling power of Greece under Philip, <
B.C. 360-33fi. The Macedonian-Greek, or Third Great Empire (Dan ii. 39 ; vii. 6), founded
by his son, Alexander the Great. Coming into collision with Rome, under Philip II.,
lost its power, and under Perseus, entirely annihilated. In Central Greece, the .^toliaa
league, and in the Peloponnesus, the Achaean, continued some time longer, till, as the
effect of the mutual jealousy of the states, both succumbed to the rising supremacy of
Rome. The Achajan league had united twelve cities, with a government partly popular
and partly aristocratic, and long prospered till dissolved by the power of Macedon. In
B.C. 280, some of these cities revived the league, and invited the aid of the Romans
against Macedon. The aid was gi-anted, but proved fatal to their liberty. The Lace-
daemonians appealed to Rome against the Achaeans. Rome interfered and Greece was
enslaved. Greek power fell under that of the Romans, the Fourth Great Empire (Dan.
ii. 40 ; vii. 7, 23), after the battle of Pydna, B.C. 146. The conquest completed by the
fall of Corinth under the Consul Mummius. Greece, however, triumphed over her
victors by the influence of her arts. Exiled from her own soil, she found an asylum with
them. The destruction of Corinth became the source of glory and victory to the con-
quered nation. The spirit of Greece, in her plundered works of art, lived in the forum
and palaces of Rome. The geographical position of Greece, properly so called, evidently
Buch as to favour the development of the physical and intellectual faculties. Under the
temperate influence of its climate, strength was acquired without sternness, and softness
Without effeminacy. Facilities for receiving the arts of civilised life and again com-
CHAP. I.] SUGGESTIVE COMMENTARY. 57
municating them to others, in its long coast and numerous bays and harbours, and its
relation to Asia. Egypt, Italy, and Sicily. Hence the spirit of enterprise and ambition
characteristic of the Greeks. The character of the different races affected by the country
they inhabited. Thessaly, with its plains, the land of corn and horses, luxury and war.
Arcadia, with its mountains and valleys, full of grand and beautiful scenes, the land of
leisure and of song, the cradle of the pastoral muse ; probity and hospitality the character
of the people. Attica, by its sterility, impelled its inlia))itants to other lands. Hence a
spirit of activity and enterprise, patriotism and devotion ; country free and quiet,
without mixture by immigration ; hence the dignity and importance of the Athenians
among the nations. Character of Sparta and Athens contrasted, like their situations.
Sparta, excluded by nature from all outward communications, distant from the sea and
hemmed in by lofty mountains, secure and unmolested, with a plain sufficient for her
frugal wants, and possessing Messenia, fertile and abounding in cattle, — the character
of her institutions was restraint, control, obedience, self-denial ; sense of duty every-
thing. Attica, all free and open, sea near and soil barren, her strength efficiency abroad
rather than sufficiency at home, had a system of education the very opposite. Athens,
morally and politically the antipodes of Sparta. Everything there struggled against
restraint, eager for the freest development of which it was capable. Hence individual
energy and enterprise in quest of glory. Wordsworth. By Alexander's conquests the
east and west brought together. Alexandria and Antioch, built by two Greek kings of
Egypt and Syria, made the centres of commercial and civilised life in the east. Separated
tribes brought under a common government. Arts, literature, and philosophy of the
Greeks disseminated. Greek language generally made known in the west of Asia ;
became the language of Christian instruction and of the New Testament ; a language
the richest and most delicate the world has yet seen ; most suited to express divine
truths and holy feelings, and to become the instrument of education to all nations.
Chief characteristics of Greek civilisation, — high perfection of the intellect and imagina-
tion, exhibited in art, literature, and philosophy ; restless activity in mind and body,
Been in fondness for subtle disputations and athletic games ; fine appreciation and
love of the beautiful ; quickness of perception ; unwearied investigation. Tiie religion
of the Greeks a fanciful and poetic mythology. Their best hymns almost all mytho-
logical pictures. A thousand objects of worship with contradictory attributes. Their
deities often personifications of human passions, lending the sanction of their example
to vice and immorality. Morality divorced from their religion and theology. Nothing
in their religion to satisfy the cravings of the heart. Evil propensities encouraged
rather than checked by it. Shameless impurities connected with their saci'ifices and
festivals. Their mythology amused while it helped to make them unholy. Prominent
place given to spirits or demons. Their agency probably exerted in their oracles and
soothsayers, Acts xvi. 16. In Athens every public building dedicated to some false
deity. Everywhere temples, altars, and statues of gods and deified men, in every form
of artistic grace and beauty. A religion of art and amusement, but destitute of moral
power ; a deification of human attributes and the powers of nature ; festal seasons ; gay
processions ; varied ceremonies. To the Greek the visible world everything. Yet the
•want of something deeper and truer felt and expressed. In times of public distress
prayer made to an unknown God to whom altars were erected at Athens, Acts xvii. 23.
In morals the Greeks, at the time of Paul, had fallen into the lowest corruption. Had
lost all political integrity and social virtue. Spent their time in frivolous and worthless
amusements. Acts xvii. 21. Profligacy and vice among the people promoted by their
poetry and works of art, the character of their gods, and by their religious ceremonies
and sacred mysteries. The poets the deities that governed the popular life. Homer
the counsellor for all situations ; science, art, civil life, all developed out of his writings.
Some poets openly made the indulgence of lust the subject of their songs. The songs cf
58 SUGGESTIVE COMMENTARY. [CHAP. I
Archilochus so unchaste as to be banished from Sparta. All poets banished by Plato
from his ideal republic. Even Solon dedicated his songs to wine and love. Women
habitually heard and even applauded such productions. Con. <& Hows.
15. So as much as in me is, I am ready to preach the gospel to you that are at Eome
also.
As much as in me is. 1- As regards myseK; 2. According to my
ability.
God and our neiglibour to be served up to the measure of our ability.
1. As to the talents possessed ; 2. As to the oj)portunity
afforded.
Headiness to do good should be present with us, though the means be
wanting.
Ready. Gr., A readiness is in me. Example of Paul's concise ellip-
tical style.
I owe the debt, and am ready to discharge it up to my ability.
Grace makes inclination correspond with obligation.
Paul's activity not for filthy lucre but from a ready mind, 1 Pet.
V. 2.
An example to all ministers, missionaries, and private Christians.
Well to be always ready to receive, still more to do, good.
Thou didst well in that it was in thine heart, 2 Chron. vi. 8.
Readiness of mind the essential element in religion, 2 Cor. ix. 7.
The Church's service requires readiness of heart and skilfuhiess of
hand.
Paul had preached in Antioch, Athens, Ephesus, Corinth, &c. ;
Is now ready to preach also in the metropolis of the world.
Preach the gospel. Gr., To evangelise; publish the good tidings.
To preach the gospel a greater work than to build Solomon's temple.
The erection of a temple of living souls, 1 Cor. iii. 9-11 ; Eph. ii.
20-22 ; 1 Pet. ii. 4, 5.
The chosen and loved employment of the Son of God, Matt. iv. 23 ;
Luke iv. 18.
The source of all real happiness that is now in the world.
The pioneer of true civilisation, liberty, and morality.
Has turned cannibals into Christians, and idolaters into servants of
the true God.
Has robbed the grave of its terror, and made death-beds joyful.
Has made the earth's moral wilderness to rejoice and blossom as the
rose.
Angels desire to look into the gospel ; men permitted to preach it.
CHAP. I.] SUGGESTIVE COMMENTARY, 59
Britain and America flonrisli by the preacliing of the gospel.
Tlie gospel is preached either (1.) publicly and olticially, or (2.)
privately and unofficially.
The first requires gifts and appointment ; the second, neither.
To preach the gospel, and deliver a discourse, two dilierent things.
The gospel may be preached without a sermon ; a sermon preached
without the gospel.
To teach, defend the truth, and deliver sermons, requires learning ;
To tell the good news about Christ requires neither learning nor
eloquence.
The gospel preached by the wayside as well as from a pulpit ;
To a beggar at the door, as well as to a congregation in the Church.
Philip preached it to the eunuch sitting by liim in his chariot.
Scattered by the sword, believers went ever}^ where preaching Jesus,
Acts xi. 19, 20.
INIinisters to be ready to preach the gospel, and believers to publish it.
What we cannot do in person, like Paul, we may do by letter.
At Rome also, Rome repeated from ver. 7 with emphasis.
Eome the centre of civilisation and seat of empire ;
Ptome, where power and riches, pomp and glory, are alone admired ;
Eome, where genius and learning are combined with profligacy and
vice.
Eome at that time contained more than a million citizens, and as
many slaves ; seven himdred senators ; ten thousand knights ;
and fifteen thousand troops.
Handicrafts and professions in the hands of slaves.
A large proportion of the citizens lived on public or private charity.
]\Iany of them slept in the public porticoes and temple porches.
Their only care, bread and amusements, especially gladiators' combats.
Moral and social condition of Eome, at the time of this Epistle, dread-
ful.
Cruelty and oppression went along with Eoman power and conquest.
The object of the Eomans at that time the acquisition of money.
Inunense riches accumulated and squandered on brutal i^leasures.
Country villas often only vast establisliments of slaves.
Inordinate wealth and slave-factories everywhere met with.
Eoads, baths, harbours, and aqueducts, constructed by slave-labour.
Traces of the gigantic roads of the Empire remain to the present day.
Cruel suffering a characteristic feature of the close of the Eepublic.
Public morals corrupted after the Social War by rapine and plunder.
Eoman authors attest the depravity then everywhere prevailing.
60 SUGGESTIVE COMMENTARY. [CHAP. I.
The age of Tiberius, Caligula, and Nero ; monsters of iniquity, caprice,
and cruelty.
The higher classes luxurious and voluptuous, yet weary and disgusted.
Conscious of a want which neither their gods nor goods could supply.
Men unconsciously sighed after a God who can redeem and bless.
Hence the numbers who sought comfort in the synagogue.
In this mass of luxury, misery, and vice, Paul desired to preach the
gospel ;
Then, as now, the only cure for the woes and wickedness of humanity.
To Kar ifie. As far as in me is. Eras., Beza, Pise. For my part. Meyer, De
Wette. Ho irpodvixov = irpo6vjX(t}s. Beza. Used as a ooun ; readiness or disposition.
So 3 Mace. V. 23, 'the readiness or disposition of the King.' Flatt. Adjective with
7)90% understood ; ' the readiness is in me.' Schott. Used by the LXX for ^'l^,
willing, 1 Chron. xxviii. 21 ; 37 ^'1^, of a free heart, 2 Chron. xxix. 31 ; for B'n, hasten-
ing, Hab. i. 8 ; and for 3!? "W], upright in heart, 2 Chron. xxix. 34. So Matt. xxvi. 41,
the Spirit is willing (7r/)o^i^/ioi/). Ready and desirous. Doddr. Tois ej' 'P., omitted
in some MSS., but retained by critics.
16. For I am not ashamed of the gospel of Christ ; for it is the power of God unto
salvation to every one that believeth ; to the Jew first, and also to the Gentile.
For. Gives the reason of his readiness, and glides into the great
subject in view.
This verse contains the sum of the Epistle, as the Epistle the sum of
the gospel.
Ashamed. A figure of speech. More meant than is expressed.
Paul not only not ashamed of the gospel, but gloried in it. Gal. vi. 14.
To be ashamed of the gospel is to be ashamed of the sun in the
heavens.
Men often most ashamed of what they should be least so, and vice
versa.
Paganism, worldliness, and sin, things always to be ashamed of.
Sad to be ashamed of the gospel when men are not ashamed of sin.
To be ashamed of the gospel is to be ashamed of its divine Author,
Luke ix. 26.
A holy and a sinful shame ; the one from God, the other from Satan.
The carnal mind ashamed of that in the gospel which is its glory : —
1. Christ's poverty ; but He was rich, and for our sakes became poor ;
2. His shameful death ; but He bare our curse to deliver us from it ;
3. The obscurity of the first preachers ; but the gospel the more
plainly of God ;
CHAP. I.] SUGGESTIVE COMMENTARY. 61
4. The meanness of its adherents ; but God's love the more manifest ;
5. Its terms, Only believe ; but the more suited to man's hel2:)les3
condition ;
6. Its offer, placing all on the same level ; but all guilty, and alike
needing it ;
7. Its simplicity ; but all the more adapted to all classes of men ;
8. Its mysteries ; but a gospel without mystery could not be of God.
No place too perilous or too public in which to preach the gospel.
The gospel has no secrets which cannot bear the light. Contrast of
•Paganism.
Paul, at the moment of writing this verse, a sublime spectacle :
A despised Jew, mean in appearance, and unknown in Eome ;
Glorying to come as Christ's ambassador to the metropolis of the
world ; —
"Wliere the simplicity and lowliness of the gospel had to encounter —
The pride of power, on the part of the Eomans ;
The pride of philosophy, on the part of the Greeks ;
The pride of an exclusive revelation, on the part of the Jews ; —
Where he was to proclaim, as King and Saviour of the world —
Jesus, who was born of a virgin, and that in a stable ;
Jesus, who lived as a carpenter, and then went about without a
home ;
Jesus, who died the death of a felon and a slave, His only crowTi
one of thorns ;
"^^10 receives and embraces as His followers the chief of sinners ;
Who bestows on them a free and hol}^ salvation, the pui'chase of
His blood ;
Whom high and low, educated and uneducated, must receive, or
perish.
How could he expect to avoid hatred and contempt in Eome ?
The gospel. (See at ver. 1.) None ashamed to carry good news
who believe them.
Of Christ. From Him, as its Author, 2 Cor. v. 21 ; about Him, as its
subject. Acts xiii. 32, 33.
The gospel has the most exalted Author, and the richest subject-
matter.
Power of God. Gr., A jooioer of God. The arm of the Lord,
Isa. liii. 1.
The gospel a power, a divine power, mighty through God, 2 Cor. x. 4.
Eeveals the highest manifestation of divine power, and itseK made
such a power.
C2
BUGGESTIVE COMMENTARY. [CHAP. I.
WiLliout the accompanying power of God, the gospel a dead letter.
God's power in and with the gospel— 1. To its being embraced, Acts
xi. 21 ; xvi. 14; Eph. ii. 8 ; 2. To save and sanctify those who
embrace it, 1 Cor. i. 20 ; Eph. i. 19, 20.
God not onlv the Author of the gospel but the Operator in it.
Believers living examples of the gospel being the power of God.
Higher power shown in making a sinner holy than in creating a
world.
To quicken a dead soul greater than to quicken a dead body.
In the gospel the arm of the Lord is revealed, made bare for action,
Isa. liii. 1.
The gospel the chariot m which Christ goes forth conquering and to
conquer. Rev. vi. 2.
The still small voice after the wind, earthquake, and fire, 1 Kings
xix. 13.
Christ's mighty word to the dead in sin, " Lazarus, come forth ; "
To the storm of inward trouble and corruption, " Peace, be still."
Power dear to the Romans ; the god of their idolatry.
Theatres at Rome now resounded with the power of Ciesar and the
Empire.
Paul ready to proclaim Christ as the power of God unto salvation,
1 Cur. i. 18.
Unto salvation. Not mere civilisation or improvement, but salva-
tion.
Salvation is— 1. Deliverance in general ; 2. Deliverance from sin and
its fruits.
A negative and a positive side — 1. Salvation from; 2. Salvation
into.
Not only deliverance from evil, but bestowment of highest good.
Negatively, salvation is deliverance /ro?u sin, its power, practice, and
presence, Matt. i. 21 ; Titus ii. 14 ; Rev. i. 7 ; from the world,
its customs, spirit, and love. Gal. i. 4 ; from the curse of a broken
law. Gal. iii. 13 ; Rom. viii. 1 ; from the merited wrath of God,
John iii. 30 ; 1 Thess. i. 10 ; and from everlasting perdition,
John iii. IG.
Positively it is — 1. Restoration to God's image, nature, and character,
2 Cor. iii. 18 ; 2 Pet. i. 4 ; 1 Jolm iii. 9 ; 2. Admission to His
favour and fricindsliip, 2 Cor. v. 18 ; Rom. v. 1 ; 3. Introduction
into His family, 1 John iii. 1, 2 ; Eph. ii. 19 ; iii. 15 ; 4. Ever-
hvsting enjoyment of His presence in heaven, Rev. iii. 12 ; xxii.
3, 4 ; 1 Thess. iv. 17.
CHAP. T.J SUGGESTIVE COMMENTARY. 63
Salvation out of guilt and conci.emnation into pardon and acceptance ;
Out. of ,5in and depravity into holiness in heart and life ;
Out of death and misery into life and peace ;
Out of Satan's kingdom into the kingdom of God, Acts xxvd. 18 ;
Col. i. 13.
A salvation /rcwi the depths of hell to the throne of heaven.
A present salvation offered now, and to be received now, Luke xix. 9 ;
2 Cor. vi. 2 ;
An everlasting salvation, to he perfected at Christ's coming, 1 Pet. i.
•5, 13; Heb. ix. 28.
Paul gloried in the gospel on account of — 1. Its glorious contents ;
2. Its divine eiiicacy ; 3. Its absolute necessity. The three fors,
vers. 17, 18.
Wliat education and philosophy, government and civilisation, art and
science, never did or could effect, God effects by the gosj)el.
The gospel meets all man's wants — 1. As a rational intelligent crea-
ture ; 2. As an immortal being ; 3. As a fallen and guilty sinner.
Makes foolish man wise ; sinful man holy ; miserable man happy.
Claims — 1. Our veneration as a power of God ; 2. Our love as a
power put forth for our salvation.
Every one. All, without regard to nation, character, or class. Acts
xiii. 38, 39 ; 1 Cor. vi. 9-11.
The gospel needed by all, adapted to all, designed for all.
Christianity alone fitted to be a universal religion. Meets all men's
case.
One reason of its rapid and universal extension.
Believeth. Not he who reads, or hears, or speculates, but believes :
1. Credits the gospel testimony as God's record of His Son, 1 John
V. 10, 11 ;
2. Trusts in Christ as revealed and offered in it to sinners, Eph. i. 12 ;
2 Tim. i. 12.
Salvation not to him who keeps the law, but believes the gospel.
" Every one,'' in opposition to Jewish exclusiveness ;
" TJiat believeth," in opposition to Jewish legalitij.
The gospel to be — 1. Heard, Eom. x. 14; 2. Understood, Acts
viii. 30 ; 3. Believed, 1 John v. 11.
Medicine, in order to benefit, must be taken.
To believe is to credit the gospel and appropriate its blessings :
Heartily to embrace Christ — 1. As a Prophet, to teach ; 2. As a
Priest, to atone ; 3. As a King, to rule and save us, John i. 12,
17, 18, 29, 49.
04
SUGGESTIVE COMMENTARY. [cHAP. I,
Jew. AH Israelites so called after tlie Babylonisli captivity.
So iiaiiied from Judali, the principal tribe who returned fi^om Baby-
lon.
Jews properly the descendants of Abraham, Isaac, and Jacob.
Taken from' among idolaters as God's worshippers and peculiar
people.
!^[ade the depositaries of a purer knowledge of the one true God.
Kcceived a divine revelation through Moses at Mount Sinai.
A religion given to them partly typical, temporary, and preparatory.
Constantly directed by types and prophecies to Him who was to
come.
Often apostatised during several centuries into idolatry.
Eepeatedly chastened by God through surrounding nations.
At last carried captive into Assyria, Media, and Chaldea.
After seventy years, according to prediction, allowed by Cyrus to
return to Judea.
Part of Judah and Benjamin and a few others accordingly returned,
B.C. 536. f
Cured of idolatry, they continued to worship the one true God.
For five centuries, an example to the world of a pure religion.
The Old Testament canon leaves them subject to the kings of Persia,
B.C. 397.
Brought under Alexander the Great after he had defeated the Per-
sians, B.C. 330.
Subject to his successors as part of the Eg}T^)tian monarchy.
Thousands of them carried to Egypt. Their Scriptures translated
into Greek.
Next subjected to Syria. Violently persecuted by Antiochus Epi-
phanes, B.C. 1C8.
Deprived of their civil and religious liberties for three years and a
half.
The temple at Jerusalem dedicated by Antiochus to Jupiter Olym-
pius.
His o^vn statue erected on the altar of burnt-offering.
All cojjies of the Scriptui-es ordered to be burnt, and their possessors
put to dwitli.
All i)unislied with death who acted contrary to his decrees.
Kouaed to resistance, they recovered their liberty under the Macca-
bean princes.
Brouglit into subjection by th(i Ivoinans under Pompcy.
The Maccabean laniily couf|uered and deposed by Herod the Great.
CHAP. I.] SUGGESTIVE COMMENTARY. 65
Herod, an Idumccan, made king of tlie Jews by tlie Eoman emperor.
Jesus Christ, the Saviour of the world, born towards the end of his
reign.
The power of life and death then taken from the Jews by the Romans.
Shiloh had come and in him the sceptre remained in Judah, Gen.
xlix. 10 ; John i. 49.
Multitudes of Jewish exiles had preferred to remain in Babylon.
Jews settled in various parts of Asia and Africa, and everywhere
throughout Greece.
Heathen world thus made familiar with Jeliovah's worship.
Many proselytes to the Jewish religion during this dispersion.
Many Jews brought as captives to Rome by Pompey and afterwards
freed.
Gradually increased in number through mercantile transactions.
Jews throughout the empire disposed to insubordination.
Hence at times the subjects of persecution, and sometimes banished.
In general a numerous, wealthy, and influential community.
Numerous proselytes at Rome, especially among women.
Those settling in Babylonia and Mesopotamia called Aramaean Jews.
Bound with those in Judea by a common language.
Both interpreted the Scriptures through Targums or Chaldee para-
phrases.
Hebrew ceasing to be spoken, schools arose for interpreting the
Bible.
Not only the language, but the contents began to be explained.
Hence a system of philosophising ; diflerent Rabbinical opinions ;
sects.
Those settling where Greek was spoken called Hellenists or Grecians.
These used the Septuagint or Greek translation of the Scriptures.
Alexandria, in Egypt, their chief city. Philo the most eminent of
them.
Mutual dislike between them and the Hebrews or Aramscan Jews.
The Talmud curses the man who teaches his son Greek.
In Palestine, the native population probably all Aramrean.
Yet numerous Hellenistic or Grecian synagogues in Jerusalem and
elsewhere.
Paul's parents probably Aramoean, though himself an Hellenist.
The proper government of the Jews a theocracy.
Jehovah, and under Him the promised Messiah, their King.
God manifested Himself as their Sovereign throned on the mercy-seat.
Their laws derived immediately from Him through Moses.
66
SUGGESTIVE COMMENTARY. [CHxVP. I.
The temple at Jerusalem built as His palace, 1 Cliron. xxix. 1.
By His commands alone they were to make war or peace, Deut. i.
41, &c.
Judea held directly from Him, independent of temporal superiors,
Lev. XXV. 23.
Judges and kings only His viceroys with delegated authority, 1 Sam.
ix. 16.
Their laws in part a republication of previous revelations.
Divisible into three parts — moral, judicial, and ceremonial.
The moral, summed up in the Decalogue, of universal obligation.
The judicial regulated their civil government ; the ceremonial their
religious worship.
All their political subordinated to their religious institutions.
Reliance on God in the path of obedience, the spiiit of their constitu-
tion.
The law given them when newly delivered from slavery.
Adapted — 1. To their condition as ignorant, abject, and depressed by
bondage ;
2. To their character as stubborn and hard-hearted, Isa. xliv. 4, 8 ;
Matt, xix. 8 ;
3. To their situation as surrounded with idolatrous nations.
Their establishments and institutions designed to prepare them for
Christ.
Hence the distinction of tribes and preservation of genealogies .
New ideas received during the exile, especially in relation to spirits.
Much of the Greek philosophy adopted after Alexander the Great.
For their corruption in the tune of the apostle, see under chap. ii. 17,
&c. ; various sects, chap. iii. 9 ; glorious destiny, chap. xi. 26.
First. First in the promise, and to be first in the offer, Isa. xlix. 6 ;
]\Iatt. x. 6 ; Luke xxiv. 47.
Jews uiherited a precedence, though not a preference.
God gives the Jews their prerogative ; so should we, chap. ix. 3, &c.
Clirist liimself preached chiefly to Jews ; first preacliers sent only to
them, Matt. x. 5, 6.
Salvation came of the Jews, therefore came first to them, John iv. 22.
Greek. Here equivalent to Gentile. All who are not Jews.
Jews spoke of men as Jews and Gentiles, or Jews and Greeks.
Greeks i^reviously the ruling power in the world. Third monarchy,
Dan. ii. 39.
The Greek language at that period everywhere spoken.
Unversality of the rich provision in the gospel for men's souls.
CEAP. I.] SUGGESTIVE COMMENTARY. 67
Jews and Greeks equally miserable without the Saviour, and ecjually
■welcome to Him.
Tlie shadows of the law vanish, the stars of Greece pale, before the
rising sun of the gosj)el ol Christ.
OvK eTraiaxi'i'OfJ.ai. ewi, intensive : I have no need to be greatly ashamed. So
chap. vi. 21. Elegant Meiosis. Negative form for a more emphatic positive : I esteem
the gospel the greatest honour. Flatt. Gospel, contrasted with Pagan worship and
mysteries as things to be ashamed of. From the worship of nature sprung that of the
sexual organs as symbols of the active and passive principles. Hence abominable
obscenity connected with Paganism. Festivals and mysteries contained representations
of sexual union with relevant symbols, hymns, and practices. In the Thesmophoria,
or feast of Ceres, the Cteis (memb. mul.), made of honey and sesame, was carried about
and brought in solemn procession before the goddess, with lascivious hymns sung by
•women kindled into wild lust. In the Dionysia or mysteries of Bacchus, the worshippers
carried in front the symbols of generation elevated on a pole, while others ran behind
singing hymns to them, mostly clothed as women, and intoxicated. In the feast of
Cybele, maddened priests ran round naked among the people, castrated themselves, and
with shouts of triumph exhibited the lacerated members. In almost all the mysteries,
the Phallus (memb. vir.) was exhibited, Ityphallic hymns sung, and unchaste actions
dramatically represented as symbolical of the processes of nature. Mysteries of
Eleusis, brought by Orpheus from Egypt to Greece and celebrated every autumn, the
most august ceremony of the heathen world. The image of Bacchus carried in proces-
sion from Athens to Eleusis and back by an immense multitude clad in festal array,
wearing garlands of ivy-leaves, and chanting the praises of the god of wine. Poets,
statesmen, and philosophers, kings, consuls, and prietors joined in the ceremony. The
mysteries professed to give a clearer knowledge of the abstruse questions that engage
the mind of man, and a fuller assurance of felicity both in this world and the next.
Their aim said to have been the improvement of the race, the restraining of men by
stronger bonds than those of law, civilising society, softening the savage manners ol
primitive tribes, and establishing the reign of righteousness and religion. Contained
all that could favour illusion ; all the resources of machinery ; brilliant pomp of festivals ;
variety and richness of decorations and dresses ; solemn ceremonial ; music, choruses,
songs, dances, clang of cymbals. Everything intended to excite enthusiasm and
delirium, and to captivate the senses. Celebrated at night, the better to impress the
mind and promote the illusion. The temple, capable of containing thirty thousand
people, decorated all round with mysterious pictures fitted to excite curiosity and
inspire awe. Fifth day of the festival distinguished by a magnificent procession of the
initiated clad in purple robes and crowned with myrtle. Priests led the way into the
interior of the temple ; the initiated followed, two by two, carrying torches in solemn
silence. Tenth night the most remarkable ; the consummation of the mystic cere-
monies. The profane commanded with a loud voice to withdraw. Presently strange
sounds heard ; apparitions of dying men seen ; lightnings flash through the thick dark,
ness ; thunders roll ; light and darkness rapidly succeed each ether. The folding doors
then thrown open, displaying the interior of the temple shining in a blaze of light. The
worshippers, entranced in an ecstasy, led to the feet of the gorgeously-clad goddess, and
crowned in her presence by the priests with wreaths of myrtle, emblems of the happi-
ness awaiting them in the groves of the blessed. The eyes dazzled with bright aad
beautiful colours, and the ears charmed with melodious sounds. The creation of the
universe, with its fancied male and female or active and passive forces, exposed to
6S SUGGESTIVE COMMENTARY. [CHAP. I.
the view under the symhol of an eg-g. In other mysteries the same idea presented by
t)ie riiallus and Cteis, the lingam of the Hindoos. Initiation into these mysteries
uclieved to secure preat benefits both for this world and the next ; freedom from the
empire of evil ; communion with the gods; deliverance from error and the inspiration
of wise counsels ; joy in life ; hope in death ; and, after death, plains of light, flowery
proves and fields of roses, where pain and grief never enter. Socrates describes a
wicked man as securing himself against the fear of hell by initiation. Only murderers,
traitors to their country, and persons stained with great crimes excluded from the
temple of Eleusis. The mysteries made the most profound secret to all but the initiated.
These engaged by the most terrible penalties not to reveal them. See Wordsioorth's
Grtfce. With such sorceries was the god of this world permitted to fascinate men and
bind them to his serviCL-. In contrast with, and in the view of all these imposing cere-
monies, secret mysteries, and abominable rites, Paul declares, I am not ashamed of the
gospel of Christ. Tov Xpiarov, not found in the oldest MSS., nor in the Vulg., Syr.,
or Arab., nor read by Chrysostom, Theodoret, &c. Rejected therefore by critics.
Avpa/xis Geoi', a power of God. Luther, and the Germans generally. A powerful
means given and ordained by God. Flatt. A great power. Schbtt. An operating
principle; the essential nature of the gospel being a power of God. Nidson. The
highest and holiest vehicle of divine power. Alford. As power, it effects something ;
as Gods power, it effects with certainty what it promises. Von Hofmann For Qeov
(is auTTjpiav, some have, through mistake, read Qclov aravpov, ' of the divine cross.'
eis <TU)TT]pi.av, omitted by mistake in some MSS. a(i}Tr]pia, beginning as something
internal through the new true spiritual life awakened by faith, and essentially united
with the haiipy consciousness of reconciliation and adoption ; but completed and also
glorified externally through the inheritance to be received in Messiah's kingdom after
the advent. Meyer. Ty irKxrevovTi., that believes in it. Syr. Has faith in it. Con.
dH Hows. Importance of faith in the matter of salvation acknowledged by Rabbles.
'Whosoever believeth in Him (the Messiah) shall live.' 'No redemption from cap-
tivity but as the reward of faith.' ' Great is faith ; for as the reward of it, the Shekinah
rested on Israel.' UpcjTov, omitted by the Vat. MS. First, in order of publication.
Flatt. Especially. De Wette, I'hilippi. First, as lying within the region of revela-
tion. Reiclit, Ols., Mey., Von Uofmann.
17. For therein is the righteousness of God revealed from faith to faith ; as it is
written, The just shall live by Jaith.
Tot, &c. 1. The rea.son that the gospel is the power of God to salvation.
It reveals a divine righteousness sutficient for that object.
L'. Tlie reason that tlie salvation is to " every one that believetli."
Tlie rigliteousness of God is only revealed from faith to faith.
Righteousness. That which the law refjuires, and which meets its
demands.
Isot here the attribute of God so called, as in Rom. iii. 24, 25.
lUghteousness necessary to give a title to eternal life, and so to sal-
vation.
Righteousness either — 1. Moral ; holy and entire conformity to God's
law ;
CHAP. I.] SUGGESTIVE COMMENTARY. 69
Or 2. Judicial ; freedom from guilt ; acceptance ; acquittal.
Brings — 1. Freedom from condemnation ; 2. The divine favour and
blessing.
A sinner's salvation only possible in connection with righteousness.
Of God. Righteousness of God sometimes His attribute of justice,
Rom. iii. 24.
Here — 1. His righteousness as seen in justifying and saving sinners ;
2. His righteous method of making sinners righteous and accepted.
3. Especially the righteousness He has provided in the person and
work of Christ.
The perfect righteousness through which He justifies the sinner.
Righteousness of God, as — 1. Planned ; 2. Wrought out ; 3. Accepted
by Him.
The matter of this righteousness the active and passive obedience Ol
Christ.
Christ hence called God's righteous Servant, Isa. liii. 10 ; the Lord
our Righteousness, Jer. xxiii. 6 ; the Second Adam, 1 Cor. xv.
47 ; Rom. v. 14-19 ; the Surety of the better covenant, Heb.
vii. 22.
Fulfilled all righteousness. Matt. iii. 15 ; brought in everlasting
righteousness, Dan. ix. 24.
Is made righteousness to us, 1 Cor. i. 30 ; we are God's righteousness
in Him, 2 Cor. v. 21.
Righteousness of God, as opposed — 1. To our own righteousness or
works, Phil. iii. 9 ; Rom. x. 3 ; 2. To that which is by the law
or our attempts to fulfil it, Phil. iii. 6, 9.
Fallen man unable to produce a righteousness of his own.
Our own righteousness filthy rags, Isa. Ixiv. 6 ; a garment too narrow
to wrap oneself in, Isa. xxviii. 20.
God's righteousness a robe for the sinner, Isa. Ixi. 10 ; the wedding-
garment provided for the guests. Matt. xxii. 11 ; fine white
linen. Rev. xix. 8 ; iii. 18.
Given by Christ, Rev. iii. 18. Not obtained by labour, but a gift
from above. Chrys.
Man's attempts at a righteousness increase guilt instead of removing it.
God's righteousness overwhelms sin, but saves the sinner.
Displays His justice as well as His mercy, Rom. iii. 25, 26 ; 1 John
i. 9.
The law receives by it all its demands, both in precept and penalty.
Sin punished and the sinner pardoned. God just, and yet a Saviour,
Isa. xlv. 21 : Rom. iii. 26.
70 BUGGESTIVE COMMENTARY. [CHAP. I.
In Clirist vro receive at tlie Lands of justice double for all our sins,
Isii. xl. 2.
Hirist's rijjilitcoupness is both God's and the believing sinner's.
Miikes God rigliteous in pardoning the sinner, the sinner righteous
on receiving the Surety.
In the gospel, God as righteous in pardoning as in the law in
punishing.
This righteousness the fundamental thought of this epistle, the sub-
stance of the gospel, and the watchword of the Eefomiation.
Revealed. 1. Made known after being partially or entirely hidden ;
2. Bestowed ; experience accompanying the knowledge of it. Gal. i.
16 ; 2 Cor. iv. 6.
Revealed — 1. In Christ's life and death ; 2. In the gospel ; 3. In
men's hearts.
God's righteousness in Clirist testified in the Old Testament, revealed
n the New, chap. iii. 21.
Designed in eternity ; promised in Paradise ; revealed in the gospel.
In the Old Testament, near to be revealed ; in the New, actually so,
Isa. Ivi. 1.
In part revealed to the Jews ; entirely unknowni to the Gentiles.
Double revelation of it needful to salvation — 1. In the letter ; 2. In
the heart.
Not discovered by human reason, nor perceived by the natural mind,
1 Cor. ii. 6-14.
From faith. 1. Connected with " righteousness of God ; " it is from
or by faith.
Faith tlie only condition on which the righteousness is to be enjoyed.
The link which connects the sinner with the Saviour ;
The pitcher with which we draw out of Christ's fulness ;
The hand with which we receive the robe presented to us.
Faith is — 1. Credence given to the testimony concerning God's ri'^lit-
eousness ; 2. Assent and consent to it ; 3. Acceptance of and
trust in it.
Implies—!. A giving up of all other trust for acceptance ^vith God ;
2. Surrender of ourselves to Clirist as Proj)het, Priest, and King ;
3. Acknowledgment of unworthiness, hell-deserviugness, and help-
lessnesa ;
4. Conviction of the sufficiency of God's provided righteousness in
Christ ;
f). Cordial ac<iuiescence in tliis divine plan for our salvation.
C. Pcrijonal appropriation of thia righteousness to ourselves.
CHAP. I.] SUGGESTIVE COMMENTARY. 7l
Faith tlierefore connected with deep humility and thankfuhiess.
2. Connected with " revealed ; " revealed only where faith is found.
God's righteousness revealed only to the eye of faith. Theodoret.
To faith. In order that faith may be produced, Rom. x. 17.
Another connection : " righteousness from faith to faith."
Indicates — 1. The exclusivcness of faith as the means of obtaining it.
Faith all in all in a believer's justification. Works not in the
account.
Not from faith to works, but from faith to faith, chap. iii. 22, 28.
The doctrine of justification by faith thus emphatically noted.
2. Groivth of faith. From one degree of faith to another.
Advance made in the clearness, simplicity, and strength of faith.
3. Manysidedness of faith. From one kind of faith to another.
From faith which saves, to faith for still further blessings.
From faith which justifies, to faith which sanctifies.
From a faith of the intellect, to a faith of the heart.
As it is written, i.e., in Scripture. Jewish form of appeal.
Important statements to be supported and fortified by Scripture, Isa.
viii. 20.
This doctrine not absurd nor new, but found in the prophets.
Paul constantly refers to the Old Testament in proof of his doctrine.
The Old Testament the Word of God, and the foundation of the
New.
Both fully accord with, illustrate, and confirm each other.
Value of the Old testified in the New, John v. 37 ; 2 Tim. iii. 15-17 ;
2 Pet. i. 19-21.
Old Testament quoted by Paul — 1. For confirmation ; 2. Illustra-
tion ; 3. A^^plication.
The Holy Ghost, who spoke by the prophets, interpreted by the
apostles.
All the prophets prophesied of Christ and the gospel, Acts iii. 10 ; 1
Pet. i. 10-12.
Both a literal or external and a mystical sense in the prophecies.
The just shall live, &c., Hab. ii. 4 ; cjuoted also Gal. iii. 11 ; Heb.
X. 38.
The passage familiar to the Jews ; perhaps had become proverbial.
The principle of the prophecy, safety in confiding in God. So Isa.
XXX. 15.
Applied — 1. To the safety of the Jews in the Chaldtcan invasion ;
2. To a sinner's salvation in Christ from sin and death.
Kabakkuk's three words carry the gospel in their bosom ; —
72 SUGGESTIVE COMMENTARY. [CHAP. I.
Ki<'liteousne33 in Christ ; life as its result ; faitli the means of ob-
taining it.
Pii.i^liteousness and life inseparable, and both the offspring of faith.
Ihihakkuk's propliecy Luther's conversion, and the origin of the
liL'fonnation.
just_Kigliteous. Two ways of becoming righteous before God : —
1. Our own perfect obedience ; 2. Faith, which receives the obe-
dience of another.
Tlie first gives a legal ; the second an evangelical righteousness.
The first now found nowhere among men ; the second found in Christ.
The first possible only to Adam ; the second provided by God, and
held out to us in the gospel.
The law honoured more by the second than the first, Isa. xlii. 21.
To cling to the first is death ; to lay hold of the second, eternal life.
Live. Be saved — 1. Externally and typically, as in the Chaldcean
invasion ;
2. Spiritually and principally, as those under sin and exposed to
eternal deatli.
Live the life of grace here, and glory hereafter, Col. iii. 1-4.
Indicates — 1. Justification ; 2. Continuance in a gracious state.
Life lost in Adam, recovered in Christ, 1 Cor. 15-22.
Lost by one man's disobedience, regained by another's obedience,
Rom. V. 19.
Both results through a Representative and Covenant-Head.
Adam's pei-sonal act, not ours, brought condemnation, sin and death.
Clirist's personal work, not ours, brings justification, holiness and
life.
Faith. Clirist's righteousness becomes ours by trusting in it
I'litli or trust the bond that unites the sinner to the Saviour.
Faith gives up all and so receives all.
Life lost by works is regained by faith.
Tlu; law says, Do this and live ; the gospel, Believe and live.
The faithful man lives not by his righteousness ; but the righteous
man lives by his faith. Creed of the Culdees.
" Oh, liow unlike the complex works of man.
Heaven's eaay, artless, unencumber'd plan ! " Cowper.
AiKatoffvur], man's perfect moral condition ; conformity of conduct with tlie divine
lair ; rr.'«Mlom from blame and guilt ; with Paul, mostly imputative freedom from guilt
or Juiilincallon. De Wette. A relation in which a man stands to God and law.'
I'hiUpyi. JuttllQctttlon. Flatt. Used also, like ni^ni:, for kindness, beneficence,
CHAP. I.] SUGGESTIVE COMMENTARY. T3
Ps. cxii, 9 ; 2 Cor. ix. 9 ; also for ~pn, mercy, kindness ; and for ri^X, truth. Aik.
Oeov., in Rom. iii. 25, 26, God's essential righteousness, love of rijrht, or retributive
justice ; here a righteousness which Ue freely bestows. De Wette. The righteousness
which avails before God. Luther. Which makes righteous before God. Estius.
Parens. Effectually given by God. Gomar. Approved at His bar. Calv. Devised
and procured, revealed and given, approved and crowned by God ; includes all God's
benefits in Christ to a sinner's salvation. Bengel. Grace, mercy, as in 2 Pet. i. 1.
Sclwttgen. A divine justification. Flatt. God's method of justifying a sinner. ParJc-
hurst, Doddr., Stuart, Brown. The righteousness of Christ, the God-man, provided and
acccepted by God. Haldane. A new and more perfect moral state, of which faith is
the condition and recipient. Con. d: Hows. The righteousness proceeding out of
God's nature, dwelling in Christ, and wrought by God through Him ; true, perfect, and
availing before Him ; not produced in men themselves, but imputed to them through
grace, and followed immediately by the renewing of the man in fellowship with Christ.
Calw. Bible (Barth.) Man needed in order to his salvation to have God's judicial
sentence for him, not against him ; and such a state of righteousness is revealed in the
gospel, — the state not of a human but a divine righteousness. Von Hofmann, &c. Tap,
The apostle shows that the righteousness proceeds from faith. Fhil. That only he who
is righteous through faith shall have life. Thol. That the gospel must be such as it is
described in ver. 16. KUlner. That it is what He has declared it to be, the power of
God, &c. Von Hofmann. ' AiroKaXvirTeTaL, Revelatur. Vul. Detegitur. Vatablus.
Exseritur. Castalio. 'AiroKaXvxpLS, as distinguished from manifestation {(pavepuiais),
is that which proceeds from God and shows itself in the mind as something really exist-
ing, Gal. i. 16. Lange. 'E/c incrT. els Triar. connected with Si/c. ; righteousness
through faith alone and always. Partus. Faith continuing and always manifesting
itself by works. Vat. Always increasing. Bezx, Estius, Glass. Mere faith, as 1 Chron.
xvii. 5. Bengel. Entirely of faith, in which works have no part, as 2 Cor. ii. 16.
Hodge. Compare airo 5o^7]S eis do^av, 2 Cor. iii. 18 ; ^i"I) ni-np, isa. xxxiv. 10 ;
7;n 7K Tnp, Ps. Ixxxiv. 7. From faith which lays the foundation to faith which
builds upon it. Clem. Alex. From the faith of the prophets to the faith of the gospel.
Theod. From the faith of the Old Testament to the faith of the New. Chrys. From
the faith of the preacher to the faith of the hearer. Augustine. From God's faith in
promising to man's faith in believing. Ambrose. From faith in Christ to come to faith
in Christ already come. Toilet. From a merely historic faith to a faith which saves.
Schbtt. Paul fond of repeating the same word, and sometimes with a different sense.
Grotius. Emphasis on itkttlv, here personified ; the righteousness has faith for its
origin and its end. Nielson. 'Ek it. eiS ir., belongs to the whole sentence, but, as
to the matter, defines the idea of the righteousness ; the first faith indicating the con-
dition or ground of it, the second the acceptance of it,= to them that believe. De Wette.
'E/c TnaT. connected with ^lk. and els ttlcft. with diroKaX. The righteousness which
is from faith is revealed to our faith. Doddr. Revealed unto them that believe : the
abstract for the concrete, as Rom. iii. 18. ScMtt., Eosenmilller. Revealed unto faith,
or that faith may be produced. Flatt, Whitby, Pyle, Chalmers. Both iK it. and
els TT. connected with diroKaX. The revelation of the righteousness proceeds from
faith, and then reacts on itself for the increase of it. Meyer. 'E/c Trtcrr. points to
faith as the antecedent, in consequence of which the revelation takes place ; els jnaT.
to faith as the consequent which it has in view. Von Hofmann. Ka^ws
yeypawTai.. Paul, having a view to the Jews, liberally quotes from the Old Testa-
ment. Theod. Quotations from the Old Testament necessary from the almost incredible
nature of the doctrine. Chrys. '0 diK. eK iriaT. ^rjaeTai. Heb, ' The just shall live
by his faith,' WJ^'S.^il. The Sept., reading 'Oi^O.^'l, has 'by my faith' {ixov). The
71 SUGGESTIVE COMMENTARY. [CHAP. I.
just shall live by faith. Piscator. The just by faith shall live. JBeza, Pareus, Gomar,
Stuart. *E/c TTtOT. connected with ^TjcreraL, in the passage auoted. Compare Gal.
iii. 11. Von Ilofmann. The apostle quotes absolutely without cither afiQX, alters the
Blructure of the sentence, and gives a sense to each of the words different from that in
the original. Thol. Justified in the application of tho word 'faith' by tlie apologetic
treatment of the Old Testament prevalent among the Jewish teachers at the time. Be
}yeite. Guided certainly, in his use and application of the passage, by the Holy Ghost
who inspired it. Jewish Rabbies, with the ajiostle, understood the word inj-.CX3,
of trust or faith, and the whole passage as referring to the blessedness to be enjoyed
in Messiah's kingdom. 'Israel shall sing a new song in the world to come (the new
dispensation under Messiah). By whose merit? By Abraham's, because he believed
Cod (Gen. xv.) This is the faitli by which Israel shall obtain the inheritance ; as it is
Bix'nl, Tlic just shall live by his faith.' Zrjaerai, shall enjoy happiness and prosperity.
Origen. Enjoy the favour of God. Hodge. Live the life both of grace and glory.
Henry.
18. For the lorath of God is revealed from heaven against all ungodliness and un-
righteousness of men who hold the truth in unrighteousness.
For, &c. Proof and illustration of ver. 17, continued to tlie end of
chap. V.
Universal need of the righteousness of God, sho^\Ti from ver. 18 to
chap. iii. 20.
^len universally under divine ^v^ath because of sin.
This first sho-\\Ti in regard to the Gentiles, from ver. 18 to ver. 32.
Wrath. Holy displeasure against sin, and righteous determination
to puni.sh it.
Punitive justice, or simply puni.shmcnt, as Rom. iv. 15 ; xiii. 4.
God's wrath no s'ulden and temporary emotion or burst of passion.
Pa.ssions ascribed to God in condescension to our capacities.
DifFering from, yet bearing analogy to, those passions in men.
The -WTiith or anger of God exhibited in Christ's anger, Mark iii. 5.
God's wmth is — 1. Holy; 2. Terrible; 3. Allowing no escape.
The doctrine of God's wrath the ground of that of redemption.
Tlie latter experienced only through a knowledge of the former.
Tlie bow of covenant mercy rests on tlie cloud of deserved wratli.
The wrath of God again.st sin therefore first asserted and proved.
The wound probed before the remedy is ajiplied. Matt. ix. 12.
lUghteousne.ss condemning prepares for righteousness justifying.
The wmth-revealing law prepares for the peace-revealing gospel.
The nmnslayer fears the avenger of blood, and Uees to the city of
refuge.
Noah believed in the coming deluge and then prepared an ark.
GckI's wrath presented in contrast with God's rightcousne.-is.
CnW. I.] SUGGESTIVE COMMENTARY. V5
Outside of Clirist and tlie gospel all is vvTatli.
lievealed. ShoAvn, after being partially or entirely hidden.
God's Avratli not only threatened but revealed.
Threatened in former dispensations, Job xxi. 30 ; xxxvi. 18 ; revealed
now.
The clearest revelation of wrath accompanies the revelation of grace.
AYrath revealed to sho^v the need of salvation, and to urge men to
seek it.
Wrath revealed more especially in the law, mercy in the gospel.
Both revelations counterparts of each other.
The revelation of God's wrath an evidence for the gospel :
1. For its necessity ; 2. For its truth ; 3. For its glory and excel-
lence.
From heaven. By God from His place in heaven, Ps. ii. 4. Re-
vealed—
1. In the sentence which banished man from Eden ;
2. In the flood, destruction of Sodom, &c., and similar judgments ;
3. In the universal reign of death, and a suffering creation ;
4. In the agony and death of Christ, the sinner's substitute ;
5. In the express declarations of the written word ;
6. In the fear and aj)prehensions of the sinner's conscience ;
7. In the abandonment of the ungodly to their own lusts.
Revealed from heaven, whence the Judge shall appear, 2 Thess. i. 7
Terrible majesty of an angry God and Saviour. Wrath of the Lamb,
Rev. vi. 16, 17.
From heaven, therefore visibly, extensively, universally.
Wherever the sinner turns his eyes he sees signs of wrath.
God's justice in punishing sin written on the conscience.
Terrible catastrophes not by chance but revealed wrath from heaven.
Divine wrath not an opinion of man but revealed by God.
Wrath revealed from heaven, yet unheeded by man, Isa. xlii. 25 ;
xxvi. 10, 11.
Righteousness and wrath, both from heaven, as descending ministra-
tions ;
Conceived in heaven, and coming down to man as foreign applica-
tions. Chalmers.
All. Indicates— 1. Sin in all its various kinds ; 2. In all its various
manifestations ; 3. In all its different shades and degrees ; 4. In
every nation, ranlv, age, and condition. No respect of persona
with God.
A general similarity in the sins of Jew and Gentile.
76 SUGGESTIVE COMMENTARY. [CEAP. I.
All sin a oomlucting rod to tlie lightning of God's wrath.
Ungodliness. 1. Sin more especially in respect to God, impiety.
Includes all sins against the first table of the lavr.
2. Sin more especially as existing in the heart.
Ungodliness named first, the foundation of unrighteousness.
Unrighteousness. 1. Sin more especially in. respect to our neigh-
bour.
Includes all sins against the second table of the law.
2. Sin, more especially, as exhibited in the outward life.
Ungodliness or impiety, and unrighteousness or immorality, the two
great forms of sin in the world.
Impiety the spring, immorality the streams flo^\dng fi'om it.
A man first ungodly, then unrighteous. First sins against God, then
his neighbour. First a corrupt heart, then a corrupt life, Ps.
xiv. 1 ; !Matt. xv. 9.
Of men. No distinction before God between Jew and Gentile.
Jews not exempt from ^v^ath by having the law, nor Gentiles by the
want of it.
God's AVTath wherever ungodliness or unrighteousness is found in man.
The condition of the heathen. Hence their need of the gospel.
Safety from \\Tath only in the Man who is an hiding-place, Isa,
xxxii. 1.
The Surety endured theMTath for all who flee to Him, Zech. xiii. 10 ;
Isa. liii. 5, 6, 10.
Hold. Possess ; hinder, as Luke iv. 42 ; 2 Thess. ii. 6, 7 ; keep
down ; confine.
Truth is chained in the prison-hold of man's corruption.
Truth. Tliat concerning God and His will, as taught by the light
of nature.
General ideas of God and of His perfections as given in His works.
As much knowledge of God as should have kept men from idolatry.
Iiicluilcs whatever of goodness and truth is found in heathen authors.
In unrighteousness. 1. In an unfaithful and unrighteous manner ;
2. In connection with the practice of unrighteousness ;
',3. ]'y means, or as the effect, of unrighteousness.
Holding the truth in faith and love, the root of all true religion ;
Holding it in unrighteousness, the root of all sin.
All do what they know to be wrong, and omit what they know to be
right.
Tnith and unrighteoiLsness combined make man's greatest guilt,
John iii. 18.
CHAP. I.] SUGGESTIVE COMMENTARY. 77
The triitli must eitlier expel sin or be expelled by it.
Base passions keep men from acknowledging and obeying the truth.
A mcked heart the dungeon where truth is held captive.
Men cast the troublesome adviser into prison and stifle it^ v'oice.
Unrighteousness the fountain of all error.
" Faults in the life breed errors in the brain,
And these reciprocally those again." Cowper.
Truth held in unrighteousness the root of all idolatry.
The cause of the terrible success of antichrist, 2 Thess. ii. 12.
Sin hinders the power and progress of the truth in ourselves and
others.
By the love and practice of sin truth is kept — 1. From exercising its
proper influence ; 2. From producing its proper effects ; 3. From
working a full conviction ; 4. From attaining its full develop-
ment.
Truth strives in the mind, but man by unrighteousness hinders it.
The voice silenced, the light covered, by unrighteousness.
Truth never entirely destroyed, but kept down and kept back.
Glimmerings of the truth found even in the most savage tribes.
A portion of truth found at the bottom of every false religion.
Prayers to a fictitious god presuppose the True.
""\Vhom ye ignorantly worship, Him declare I unto you," Acta
xvii. 23.
'0/5777 (opyaci), to boil), wrath revealed at the last day. Chrys., Theod., riviippi.
Has relation to the sense and feeling of the sinner who is punished. Calv. Continual
expression of God's anger in the evils experienced in the world. Von Hofmann. The
judicial abandonment mentioned in ver. 24. Ruckert, Thol., De Wette, Meyer.
' AiroKaXvirreTai, revealed through the apostles' preaching. Grot. Through the
Scripture. Umbreit. A continuous revelation of judgment in presence of the con-
tinuous;,revelation of God's saving righteousness in the gospel. Lange. A revelation
in contrast to the apostles' preaching which takes place on earth, and through men,
while this is from heaven. Von Hofmann Ovpavov (opos, a boundary, whence
horizon. Aristotle). Connected with opyrj 0., wrath of God from heaven. Fereira.
With airoKoK., revealed from heaven. Nielson. From above, where God is. Von
Hofm. Ovpavov — Qcos, as in Luke xv. 18, 21; Matt. xxi. 25. Flatt. Wrath
everywhere revealed. Calv. Clearly revealed. Hodpe. 'Aae^ecav (d, not. and
ce^op-at, to worship; seba. Sanscrit). Neglect or contempt of the worship due to
God ; want of fear and reverence in regard to Ilim. ' Est euim pietas justitia adversus
Deos.' Cicero. ' KUKia [Slkt], justice), used in a Hebrew, not in a Greek sense, and
extending to every neglect of duty towards our neighbour. Grotius. Aae^. neglect
of the worship due to God ; ddcK. giving it to the creature to whom it was not due.
Parens. ' Hand scio an, pietate adversus Deos sublata, fides etiam et societas generis
humani et una excellentissima virtus justitia tollatur.' Cicero. 'AXvdeiav {\i]6o},
to lie hid). Rule of righteousness, practical truth as opposed to um-ightcousnes3.
73 SUGGESTIVE COMilEXTAHT. [CHAP. I.
Camera. Truth concerning God. Estlus, Beza. Common notions, or innate ideas of
God, His goodness, riKhteousncss, wisdom ; of moral duty, honesty, love to our
neighbour, &c. Grotius, Pise, Pareus. True knowled^'e of God. Calv. Ri.uht
knowU'dne concerning true religion, and its effects in themselves and others ; truths
which even the heathen might know Without a revelation. Flatt. Truth, especially as
to God's existence. Baur, Cramer. Truth taught by the law of nature. Stuart.
Monil religious truth. De Wette. True religion, including its doctrines and duties.
Jlodge. '^v aZiKLq., unrighteously. Calv., Morus, MacknigU. In unrighteousness.
Doddr. By sin ; d5i/c. taken generally as including aaefi. Boi/sen. By vice. Flatt.
By unrighteousness. Con. £ Hows. Karexom-ujv (Kara, down, and ex^, to hold).
Detain or imprison. J'jsc, Erasmus, Pagninus, Beza, Chalmers. Hold, retain, or
possess. ScJiott., Baur, Cramer, Whitby. Suppress. Castalio. Hinder or restrain.
JIammond, Flatt, Bloomfield, Barnes. Keep down. Con. & Hows., Von Hofmann.
L'sed by the LXX for '"N, to hold, hold fast ; l^'J;, to shut up, detain, Judges xiii. 15,
16 ; P'!"'!', to retain, Judges xi.x. 4 ; HON, to bind, imprison, Gen. xxxix. 20. Reasons
why those among the heathen, who were more enlightened in regard to God and
religion, yet allowed things to remain as they were :— 1. Sloth, which avoided thought
and held by the religion of their ancestors ; 2. The idea that the common people were
more likely to be restrained from evil by the positive, though false, views they had of
religion, than by the abstractions of philosophy ; 3. The conclusion that all religions
were branches of a divine revelation, the same under different forms, and therefore to
be retained, though separated as much as possible from superstition. Tholuck on
Ilealhenism.
19. Because that xvhich may be known of God is manifest in them; because God hath
ihowed it unto them.
Because. Proof— 1. That men held the truth in unrighteousness ;
2. Tliat the wrath of God is justly due. Guilt charged on the
heathen world.
The lieatlien had, or might easily have had, the knowledge of God.
A knowledge possessed or attainable sufficient to restrain from idolatry
and vice.
Known. 1. That which can be kno\ni ; 2. What is actually
known.
Implies sometliing of God which may not be known.
"What and liow great He is lies beyond our comprehension, Job xi. 7.
The known or knowable, His attributes ; the unknown or unknow-
able. His essence.
Gotl, in His Being, ajyprehended, not comprehended.
That which is, or may be known of God, is — 1. "What man is capalde
of knowii)g of Him ; 2. What it is for our benefit and His glory
that we .shouhl know ; 3. What is discoverable by the light of
nature. Revelation not in view.
Particularly— 1. That He is, or exists ; 2. That He possesses all per-
CHAP. I.] SUGGESTIVE COMMEXTARY. 79
fections ; 3. That He governs the universe ; 4. That lie punishes
the evil and rewards the good.
A creature's knowledge of God not absolute but relative.
Our knowledge relative to our capacity which is finite.
Our knowledge of God, therefore, only partial and limited.
God's knowledge alone absolute, perfect, and complete.
Knowledge necessarily according to the instrument of knowing.
Our knowledge of objects rather as they appear to us than as they
are.
From things that appear our minds infer those that do not appear.
Prom actions we infer attributes ; from attributes a subject to which
they belong.
Our minds necessitate us — 1. To refer everything to a cause ; 2. To
ascend higher and higher till we reach the great first cause
of all.
From things clearly indicating a design we infer a Designer.
From evidences of wisdom, power, and goodness, visible in creation,
we infer a wise, powerful, and benevolent Creator.
This knowledge sufficient to be a motive and guard — 1. To moral
conduct ; 2. To a thankful and reverential worship of God.
Manifest. So clear that men not blinded cannot but see it.
Knowledge of God by the light of reason a manifestation of Himself.
In them. Not in secret things but in themselves. Not to them, but
in them ;
1. In the structure of their bodies ; 2. In their mind and conscience.
Also, manifest among them ; seen wherever they turn.
Showed. Given a competent knowledge of Himself and His charac-
ter.
Showed, not revealed, as His righteousness and wrath ;
1. Because shown from the beginning ; 2. Shown in the outer world.
God has given an external world and a nature to apjDrehend it.
1. Objects everywhere to contemplate ; 2. Organs to perceive them,
eyes, ears, &c, ; 3. Faculties to reason, and draw conclusions
from them.
Evidences of God's existence and character found —
1. In the frame of nature and laws governing the external w^orld ;
2. In the events and dispensations of Providence ;
3. In the constitution and operation of our own minds ;
4. In the existence and testimonies of conscience.
Manifest proofs of intelligent design in the works of creation.
Obvious adaptation of means to ends. Collocation of parts.
80 SUGGESTIVE COMMENTARY. [CHAP. L
Suitableness of the earth for the creatures that inhabit it.
Suitableness of the atmosphere for the support of animal life.
Its wonderful constitution (differently mixed gases) for that purpose.
Adai>tation of the soil for the sustenance and growth of plants.
Suitableness of the earth's productions for animal support.
Adaptation of prevailing colours to man's sight.
"Wonderful production of colour from the refraction of the rays of
light.
Different coloured rays and different power in objects to refract them.
Threefold power in the sun's rays — light, heat, and actinism.
The presence of the moon to supply the want of solar light.
Useful division of time by the moon's successive phases.
Needful vicissitude of day and night by the earth's rotation on its
axis.
Variety of seasons by its inclined motion round the sun.
The earth watered and fertilised by evaporation from the sea.
Formation and suspension of clouds and discharge of their contents.
Adaptation of animals and plants to their respective climates.
"Wonderful pro\dsion for tlie propagation and continuance of species.
Ikleans for preventing excessive increase of species. Each another's
food.
Eemarkable provision for the nourishment of offspring in the mother's
milk.
Construction of tlie bodies of animals, especially of man, a proof of
design.
Organisation for receiving and digesting food ; mouth to prepare it
for the stomach ; the stomach to prepare it for the intestines.
Tlie epiglottis a guard against the entrance into the windpipe.
Provision of bile from the liver for further preparation of the food.
Len;;th and folds of the intestines for the same end. Their peculiar
motion.
Provision made in them for extracting nutritive particles from the
food.
Further provision for conveying them into the general circulation.
Proofs of intelligent design in the circulation of the blood.
C'oUHtruction and action of the heart ; its chambers and valves ; en-
tnince of the blood into one chamber with its new material;
l>:issage through another to the lungs for purification ; exposure
in the lung-cells to the air for that purpose ; its return to a
third cliamber in a ]>urificd state ; expulsion by a fourth int
the arteries for circulation.
CHAr. I.] SUGGESTIVE COMMENTARY. 81
Conveyed by arteries to all parts of the body, and brought back by
veins to the heart.
Veins furnished with valves to prevent the return of the blood.
Various purposes served by the blood. Glands for the necessary
secretions.
"Windpipe for conveying supplies of fresh air to the lungs.
Impure air separated from the blood and returned to the atmos-
phere.
Mysterious action of the lungs in respiration. Ribs.
Bones. Often hollow and cylindrical for lightness and strength.
Strongest in the limbs ; small and numerous in hands and feet, as
needed.
Remarkable evidence of design in the human hand ; numerous bones
adapting it for use ; relative construction and length of fingers
and thumbs ; power to grasp firmly and handle delicately ; sen-
sitiveness in the tips of the fingers ; protection in the nails ;
double motion at the wrist.
Correspondence between the hand and the mind that employs it.
Wonderful construction of the spine ; strong, yet flexible ; composed
of a number of joints or vertebrae, curiously formed and firmly
fitted into each other, with soft cartilage interposed lor safe and
easy action ; each vertebra perforated in the centre to aftbrd a
channel for the spinal cord ; processes on each side for attach-
ment and support of the ribs ; vertebrse strongest and largest
towards the loins, where most needed ; the highest, as support-
ing the skull, made to turn round on the next.
Arrangement of the ribs for protection and support of the body.
Attached obliquely to the breast-bone and spine for the play of the
lungs.
Different kinds of joints, each kind where most useful ; ball and
socket at the hip and shoulder, mortice and tenon at the knee,
elbow, wrist, fingers, toes.
Joints kept firmly in their place by bands or ligaments ; supplied
with an oil for preservation and easy motion ; often tipped with
soft cartilage.
Muscles. Power of contracting and relaxing for motion of limbs
and action of various organs ; some voluntary, others actmg inde-
pendently of the will, where constant action is necessary to life ;
attached to one bone and laymg hold of another to move it ;
often supplied with tendons at the extremities for this purpose ;
placed where most necessary and useful, convenient and sightly.
82 SUGGESTIVE COMMENTARY. [CHAP. I.
Nen-cs. Spread over the -svliole body. Means of conveying impres-
sions to the brain, and volitions from it to the muscles.
Organs of perception in the upper part of the body and near eacli
other.
Sense of touch alone spread over all the body as necessary.
The eye. Its complicated and delicate structure ; its interior com-
posed of transparent lenses for the transmission of light ; back
part or retina darkened to receive the image of objects ; that
image conveyed to the brain by the optic nerve ; wonderful
adaptation to the laws of light ; its situation and careful preser-
vation ; guarded by bones, eyelid, eyelash, and eyebrow ; kept
clean and moist by a provision for that purpose ; various muscles
for giving it motion and direction ; power in the iris to enlarge
or contract the pupil according to the light admitted.
Capacity in man for producing articulate speech — lips, tongue, «&c.
CoiTespondence between this faculty and the gift of reason.
Structure of difTcrent animals adapted to their mode of living.
Correspondence between the teeth, stomach, and means of obtaining
food.
Peculiar contrivances visible in various species of animals.
Compensations. Elephant with short neck, but long flexible trunk.
Bodies of animals adapted to the element they live in ; tins, gills,
and eyes of fish ; webbed feet of aquatics ; feathers and bones
of birds ; tails of birds and fishes.
Animals provided Anth various means of self-defence.
Instinct of animals. Distinguishing and choosing suitable food, and
using means to obtain it ; providing for their own safety and
that of their young ; tendency of animals to their o^vti element ;
migration to other climates ; tendency in the young to the
means provided for their support.
Construction and economy of plants ; root with its fibres for stability
and nourishment ; outward rind or bark for protection.
Constitution of the seed of plants, with provision for root and stem.
Yari(;ty of seeds and their development into plants ; protection by
j>ulp, shell, i)od, &c. ; dissemination by fruit, wings, hooks, &c.
Leaf constituted for imbil)ing air as the lungs of the plant.
Wonderful l)eauty and variety given to the Hower or corolla.
Means provided for the support of weak, climbing plants by tendrils,
&c.
The heavenly bodies. Their immense number, size, and distance
from eacli other ; adjustment of their situations and motions ;
CHAP. I.] SUGGESTIVE COMMENTARY. 83
arrangeinent into systems, one large, central body dispcnsin.^
light and heat to the rest. Law of gravitation apparently govern-
insr them all.
To yviocTTOV T. Qeov, the knowable, or tliat which may be known of Gorl. Erax.,
Pagn., Bern, Pise, Flatt, Riiclc, Stuart. TThat is right for us to know of Ilim. Calv.
The known or knowledge. Schleusner, Bcngel, Macknighi, De Wette, Alford. So Syriac
and Arabic. Tvuaros, in the LXX and New Testament = known, knowable, excef.t
perhaps in Gen. ii. 9 ; the object of yLVwcTKeiv, either in so far as it can be or is
actually known. To yv. r. Geof = God himself, in so far as lie is the object of
knowledge. Von Ilofmann. An hellenism for God himself, as the LXX in Gen. ii. 9,
rod eibevai to yvwarbv t. koXov k. KaKov, for VJl *i''J rii;"i!C. Sclwtt. A descrip-
tion of God as the vis divina, numen Dei, nomen Dei ; equivalent to, ' that there is a
God,' or 'God is known and manifest to them. Ernesti. 'Deus ille cognitus hominibus
(humano generi minime dyi'OJcrTos) nee ipsos Gentiles latet, ipsis etiam apparet.'
Midler, ^avepov icTTL, cannot be denied that they have such a knowledge. Morus.
Lies open to view. Von Hofmann. A competent revelation of the divine character
given to men. Hodoe. 'i^jJ* clvtols, in them. Morus. Within them. Bcza. Among
them. Vat., Grot. In their mind or conscience. Parens, Stuart. Not only objectively,
but inwardly in them. Von Hofmann. The works of creation do not give man the
knowledge of God, but stir up the consciousness that slumbers within him. Thai.
'Eicpavepioffe, showed through nature and conscience ; so constituted their nature as
to give them a certain sense of the existence of God. an innatum scnsutn Deitatis.
Flatt. Epicurus and others taught that man has an innate knowledge of God. ' Quod
in omnium animis eorum notionem impressisset ipsa natura.' ' Intelligi necesse est
esse Deos, quoniam insitas eorum, vel potius innatas, cognitiones habemus.' Cicero.
20. For the invisiUe thinps of Him, from the creation of the world, are clearly seen,
being understood by the things that are made, even His eternal power and Godhead, so
that they are without excuse.
For, &c. The statement in ver. 19 amplified and confirmed. Gives —
1. The contents of the natuival knowledge of God, — His power and
Godhead ;
2. The source and commencement of it, — the creation of the world ;
3. The kind and degree of it, — clearly seen ;
4. The manner in which it is obtained, — understood from things made ;
5. The conclusion drawn from it, — all, even the heathen, without
excuse.
Invisible things of Him. His being and attributes, Exod. xxxiii.
20 ; John i. 18 ; vi. 46 ; 1. Tim. vi. 16.
« Thyself invisible or dimly seen, but through Thy works." Milton.
From the creation. 1. From the created world. Creation the
mirror of God.
God and His attributes seen in the order and adaptation of created
thijiffs.
g4 SUGGESTIVE COMMENTARY. [CHAP. L
2. Since the time of the creation. Opportunity never -wanting.
Evidences of God before men's eyes from the very beginning.
To works of creation have been addc 1 His works of providence.
Nulices of God not any modern discovery. Old as creation.
Clearly seen. Perceived by the eyes of the understanding.
The laerogative of intelligent creatures to see God in His works.
In the worhl the invisible becomes visible to the mind.
All creation constituted a school of theology for man.
Understood. Considered with reflection ; observed with the mind.
Man i-ndtiwed by the Creator with reasoning faculties.
His high distinction a mind capable of perceiving God in nature.
Contemplation of God in His works the noblest employment of the
intellect.
The special object for which that intellect was bestowed.
God thus glorified in man, and man made happy in God.
Reason and intellect perverted and abused by fallen man.
The instrument improperly used becomes deteriorated.
Reason perverted either does not see or draws false conclusions.
Things that are made. 1. Creation as already finished, Heb. xi. 3.
2. Operations still going on in the Avorld, John v. 17 ; Acts xv. 18.
God's works as Creator, Preserver, and Governor of the world.
History a testimony to God's existence, wisdom, goodness, and justice.
God's self-manifestation the true key to the world's history.
Antediluvian revelations easily propagated by tradition.
Miraculous events in Israel's history known among the heathen,
Joshua ii. 10.
Israel known as the worshippers of one God, and the possessors of a
jn'culiar revelation.
Eternal. The First Cause himself uncreated, therefore eternal.
Out of nothing, nothing can exist of itself. God, therefore, from
eternity.
God's power eternal ; that of the creature temporarv-, changeable,
and transient.
Power. Proofs of almighty power everywhere and immediately
visible.
Power mentioned especially as more directly striking the mind.
Power necessarily belonging to the Creator. Creation a work of power.
Hence names and titles of God generally expressive of power.
I*ower seen in th(i works of creation ; more especially —
I. In ^'iving existence to matter ; matter not eternal;
i. In the order and arrangement given to it fur obvious ends ;
CHAP. I.] SUGGESTIVE COMMENTARY. 6&
3. In tlie magnitude, mnltiplicity, and minnteness of the works ;
4. In tlie laws impressed on matter and by which it is governed ;•
5. In sustaining, guiding, and controlling the universe of worlds ;
6. In the impartation of life to inanimate matter ;
7. In the creation of mind and its connection with matter.
The revelations of astronomy sublime indications of creative power ;
e.g., countless number of the heavenly bodies ; their magnitude ;
immense distances from each other ; connection and dependence
as systems ; order and regularity of their motions ; laws by
which these motions are governed.
God's eternal power strikingly displayed in the discoveries of geology.
Godhead. Here, not the divine essence, but the divine perfections.
That which characterises God as God ; sum of divine attributes.
His eternity, infinity, supremacy, majesty, goodness, wisdom.
The universe manifestly in the hands of a supreme ruler —
1. From the harmony prevailing in the material universe ;
2. The uniformity of the processes of nature ;
3. The safe and cj[uiet continuance of the fabric of the universe ;
4. The beneficial tendency of things upon the whole ;
5. The general consequences following right or wrong conduct.
Even disturbances of geological periods part of a general plan.
Without excuse. True of men even Avithout the gospel.
Light of nature sufficient for the condemnation of ungodly men.
The heathen guilty before God, and so liable to eternal death.
The light of a rejected gospel a fearful aggravation, John iii. 18.
Creation sufficient for the discovery of a creator and ruler, not of a
Saviour.
]\Ien's guilt and absolute ruin Avdthout the gospel the ground of its
necessity.
Ta aopara, the attributes of God, or God himself, in so far as He is invisible.
Fiatt. God's nature as invisible. Von Hofmann. Nature and attributes of G-od not
visible to mortal eyes. Bloomfield. 'Atto ktl(T. koct/jlov, from created works. Chrys.
Since creation. Luther, Beza, Per., Vat., Hammond, Flatt. Since there were men.
Von Hofmann. 'Atto, refers to time (Mark x. 16) ; e/f, to things. ToiS irocrifxaai,
connected with Kadoparai, Phil.; with uoov/xeva, Von Hofmann. In or by His
creatures, i.e., rational creatures. Tremelliu^ from the Syriac. Things which He had
done. Hammond. Operations in the world. Thol., Stuart. All that God has done,
and still does, as Creator, Preserver, and Governor of the world and of man in par-
ticular, including the law written on the heart. Flatt. The things created. Von
Hofmann. 'SooviJ.eva (vovs, tlie mind), understood. Eras. Seen, clearly known.
Norus, Pise, Vat. Considered. Calv., Beza. Perceived by the mind. Benff. Being
duly attended to. Doddr Pt-rccivable : the Creator's invisible Being perceivable in
the works of creation, and thu.s an object to be seen with the eyes. l:iQeLi', indicates
S6 BUGOESTIYE COMMENTARY. [crTAP. T.
an inward pcrcoptlon where it is obtained through the senses. Creation (TroniuaaL)
perceived by the senses, while God's invisible Being is not so. Ton Uofmann. Used
by the LXX for y:;'^ and i^i-J?'?, to consider, Prov. xxiii. 1; perceive, 2 Sam. xii.
19; understand, Prov. viii. 5. Ka^oparat (opau, to see, intensified by Kdra).
Seen, looked upon, observed ; used for HNl, to see with the eyes, Num. xxiv. 2 ; Job
X. 4. Spiritual sight intended. Seiche, Eiick., Meyer. Sight with the eyes. Von
JInfmann. 'AiStos {dei, always, or d, not, and eiou, to see ; like D^iy, eternity,
from D'ry, to be hidden). Applied only to dvva/xis ; God's power distinguished from
that of the creature as being continual and always alike. Von Hofmann. Qetortjs,
divine essence. Toilet. Majesty, glory. Eras., Pe}-eira.= Q^ottjs, Godhea.d. Parens.
Distinguished from ^eoTTjj, Aug , Beng., Doddr., and most. God's holiness, righteous-
ness, wisdom, omniscience. Flatt. His supreme perfections in essence and action ;
divinity. Beng. Divine majesty. Aug., ScIuHt , Baumgarteii-Crusius. Divinity.
Diddr., Ellicot. Divine goodness. Thol. Totality of divine attributes. Meyer, Phil.,
De yVetU. Divinity ; not the fulness of the Godhead, as deorrjs, Col. ii. 9. yielson.
All that deserves to be called godlike, and which may also be found in the creature as
the works of Ilis moral goodness. Boysen. His spirituality or quality as a Spirit ; the
contrast between God's nature and that of the world, as Isa. xxxi. 3 ; John iv. -24.
ihioTT]S, distinguished from 6(077]$, as Oeios from 6eos ; the former the quality
of being Godlike, the latter that of being God. Von Hofmann. Qeiorijs = Rabb.
nin'rx, supremacy, dominion, rule. Ets to eivai avrovs dvatroXoyrjTOVs, indicates
the intention (reXtKWj), ' so that they might be,' &c. Eras., Beza, Beng., Ellicot. So
that they shovld be. Meyer. So that they shall be. Von Hofmann. Indicates only
the fact or result (e/c^artKWs), 'so that they are.' Chrys., Thcod., Pise. The heathen
themselves acknowledged that God was to be seen and learned from the works of crea-
tion. 'God, being in every mortal nature, though invisible, is seen from the works
themselves.' Aristotle. Cleanthes, a Stoic, gives four grounds for the notion being
found in man that there is a God, the fourth and greatest being the order, &c., of the
heavenly bodies : ' iEquabilitatem, motu.s, et conversionem coeli ; Solis, lunaj, siderum
omnium di-tinctionem, varietatem, pulchritudinem, ordinem;' of which he says the
very sight sufliciently indicates that they are not by chance. Cicero deDeor. Kat. The
Stoics also inferred the existence of the divine mind from the mind of man. 'Et tamen
ex ipsa hominum soUertia esse aliquem mentem, et cam quidem acriorcm et divinam
existimare debemus ' Ibid. Socrates asks, 'Whence have we that intelligence, that
reason which overcomes all things, in a word, viindf He also infers the being and
perfections of God from the works of creation ; the kindness and care shown in regard
to man ; tlie gift of light ; benefit of night for repose ; stars as signs and indications of
time ; the moon not only for light, but for months and parts of time ; food produced
from the earth ; seasons for cultivating it ; the various seasons not only allordiug
Decebsurles, but enjoyments ; benefit of water to the earth and to ourselves ; its great
abundance adajttcd to the extensive need of it ; benefit of fire for warmth, light, and all
the operations and arts of life ; air universally diffused, easily penetrating, life-sustain-
ing ; the sun, its varied power in the different seasons, neither continuing too long its
extreme heat nor the opposite ; the gnidual chiinge of temperature ; use of animals to
man; reason ; speech ; gift of prophecy; the human eye; the eyelids guarding the
delicate organ, closing upon it, like a door, when necessary, and in sleep remaining
hhut ; the various organs of perception and their arrangement in the head ; man's
ui>right posture ; the human hand ; adaptation of the body to the mind of man.
Mentions the power of the human mind to think of and care for things in distTint
lainN. U.S a proof of God's al>ilily to care for all things at once ; and th:it of the human
eje lOBcf objecltt at a great distance, as evincing God's ability to see all Uiiugs at a
CHAP. I.] SUGGESTIVE COMMENTARY. 87
sinjrle glance. J^en. Mem. Philosophers in general reasoned from the visible world
to God himself. ' Ex opcribus roaguificis atque pricclaris, quum ii)sum muiidum, quura
ejus membra, coelura, terras, maria, quumqixe liorum insignia, solem, lunam, stellasquo
vidissent, quumque temporum maturitates, mutationes vicissitudinesque cognovissent
Buspicati essent aliquam excelleutera esse prajstautemque naturam, quaj omnia qme
fecisset moveret, regeret, guberuaret.' Cicero.
21. Because when they knew God they glorified Him not as God, neither were thank-
ful ; hut became vain in their imaginations, and their foolish heart was darkened.
Because, &c. Argument resumed from ver. 19. Tlieir sin not one
of ignorance.
Knew God. 1. Actually knew Him ; 2. Might have ; 3. Sliould
have known Him.
1. In His existence ; 2. In His attributes ; 3. In His authority.
1. From His works ; 2. From inward light given at creation ; 3.
From subsequent revelations.
With the hand of a Creator may have been tlie voice of a Revealer.
Knew God as creatures, not as friends ; in intellect, not in affection.
Tertullian.
Knowledge of one supreme Being, Creator, and Ruler natural to men.
Existed prior to idolatry, in the earliest period of the race.
Lofty views of God found in many of the heathen long afterwards.
Their guilt was unfaithfulness to, and misapplication of, their know-
ledge.
Natural religion insufficient to lead men to peace, holiness, and God. "
Unable to keep alive in the heart of fallen men — 1. A vivid faith
in the being and perfections of God ; 2. The great lessons of
morality ; 3. Sense of the duty of religious and spiritual Avor-
ship ; 4. The sure and certain prospect of a future life.
The rudest tribes have probably shared in some early revelation.
The farther removed from such, the deeper the moral darkness.
Hence the vile superstitions and abominable rites of Paganism.
Bloody worship of the Hindoo Kali ; Mexican hmnan sacrifices ;
Brutish blindness of the Esc|uimaux, Zoolus, and Australian savages.
This declension seldom total and complete. Often some reaction.
All sense of a divine power rarely blotted out from the pojDular faith.
^lodern systems of Deism framecl under the influence of Christianity.
Glorified. 1. Acknowledging His divine perfections ; 2. Loving,
fearing, and invoking Him on account of them.
Proper use of the knowledge of God. The neglect of this consti-
tutes man's guilt.
88 SUGGESTIVE COMMENTARY. [CHAP. I.
The p^iiilt in proi^ortion to tlie knowledge possessed. Knowledge a
trust.
As God. 1. As a Spirit ; 2. As the kind of Spirit that He is.
As the one only Ood, Creator and Governor of the universe.
Not to glorify God as God, is not to glorify Him at all.
To excliange Hiin for something else and to worship that, the highest
insult.
"Worsliiji given to God must correspond with the di\ine nature and
]t(.'rfections.
The heathen guilty of not glorifying God as God, as believing Him
to be —
1. Careless about human affairs, as the, Epicuroeans ;
2. Bound by, and subject to, an inexorable fate, as the Stoics ;
3. Corj-toreal and of like passions with themselves, as the generality.
God jealous of tlie glory and worship due to Him ; in regard — 1. To
the manner of the worship ; 2. The disposition and feelings
accompanying it ; 3. The grounds and motives for the worship ;
4. Tlie life and conduct of the worshippers, Isa. i. 11-14.
God will have a worship which is — 1. Spiritual, John iv. 24 ; Phil.
iii. 3 ; 2. Intelligent and reasonable, Eom. xii. 1 ; 3. Holy, Isa.
i. 11-17 ; Ps. xcvi. 9 ; 4. Proceeding from, and accompanied by,
ol;)edience, 1 Sam. xiii. 9-13 ; 5. In conformity with His own
word and appointment, Matt. xv. 9.
^[en still sin in knowing God and not glorifying Him as such.
God dishonoured when we admire His works but not Himself.
To adnure nature and not nature's God is to deify nature.
A common sin. " The landscape has its praise, but not its Author."
Covper.
Thankful. Thanksgiving a special form of glorifying God, Ps. 1. 23.
Thanks due to God as our first and greatest Benefactor, Luke xvii.
ir)-18.
Thankfulness begets the desire to glorify Him, Ps. cxvi. 12 ; Rom.
xii. 1.
^^en began to forget and diso'v\Ti the Author of their mercies.
His benefits ascril>ed not to Himself, Init to other sources— 1. To
nature or the heavenly bodies. Job xxxi. 26, 27 ; 2. To invisible
beings, real or imaginar}^, Jer. xliv. 17, 10 ; Hab. i. 11 ; 3. To
chance, fortune, or necessity ; 4. To themselves, Hab. i. 10.
^ren gradually lost sight of the tenure of earthly enjoyments.
Ileatlien acknowledged thanks due to a supreme Being for some
benefits.
CHAr. I.] SUGGESTIVE COMMENTARY. 89
Thanks often given with great solemnity, but not to the true God.
Mercies still ascribed — 1. To the mere operation of natural causes ;
2. To chance, fortune, or good luck ; 3. To personal skill and
industry.
Unthankfulness to God the evidence of a corrupt heart.
All ingratitude accounted base except the greatest, that towards God.
Insensibility to divine goodness the beginning of apostasy.
Unthankfulness to God the leading feature of ungodliness.
True thankfulness the sum of practical religion.
Enjoined in Eph. v. 20 ; Phil. iv. 6 ; Col. iii. 15, 17 ; iv. 2 ; 1 Thess.
iv. 18 ; Heb. xiii. 15.
Seen in Jesus, Matt. xii. 25 ; John vi. 11 ; xi. 41 ; Luke xix. 22 ; in
Paul, Acts xxvii. 35 ; Eom. xviii.
Thanksgi^dng offerings presented under the law. Lev. vii. 12.
God to be glorified for His perfections, thanked for His benefits.
Thanks due to God from all His creatures, especially saved sinners,
Ps. cvii. 1, 2.
Thanks to be given for everything, especially for His unspeakable
gift, 2 Cor. ix. 15.
Vain. Foolish. Idols called vanity ; their worshippers like them,
2 Kings xvii. 15 ; Jer. ii. 5.
A true description of the philosophers of antiquity in general.
Imaginations. Eeasonings, speculations, in a bad sense. So 1 Cor.
iii. 20.
Their whole way of thinking vain. Vainly reasoned and speculated
about —
1. The creation of the world; 2. The being of God ; 3. The origin of
man ; 4. The chief good.
Their speculations and reasonings resulted only in vanity, 1 Cor.
viii. 4.
Philosophers fell into foolish conceits and perverse conclusions.
Came to entertain the most irrational and erroneous views of God.
In religion and morals adopted many false opinions and errors.
Heathen, in general, gloried in their pompous and idolatrous worship,
Acts xix. 34, 35.
Egyptians considered the wisest nation of antiquity, yet worshipped
the sun and moon under the names of Osiiis and Isis, and, as
their symbols, the beetle, hawk, &c.
The first nation to make statues, temples, and sacred groves.
Believed in the transmigration of souls into other bodies.
Persian Magi speculated about the being and birth of the gods.
90 SUGGESTIVE COMMENTARY. [CHAP. I.
Believed in two opposite principles or supreme deities
Foolish. Destitute of riglit understanding ; morally erring.
Incapable of reflecting carefully and correctly.
Not able to find God where he discovered himself, nor choosing to
do so.
Different sects of heathen philosophers charged each other Avith folly.
'' Nothing so absurd but has been maintained by a pliilosopher."
Cicero.
Heart. Judgment, understanding, yet not excluding will and affec-
tions.
In his heart the fool says. There is no God. He washes none, Ps.
xiv. 1.
A foolish lieart the parent of a foolish head.
Darkened. Filled with error. Judgment became corrupt.
Insensible in regard to God and to the true and good, Eph. iv. 18.
Men's knowledge, through sin, became false and depraved, Matt.
vi. 23.
Resisting the light afforded, God leaves men in darkness, John
xii. 35, 36.
When truth is forsaken, errors multiply ad infinitum.
Historical progress of human degeneracy described by the apostle.
First step in this degeneracy the deification of nature.
God viewed only as the life or animating principle in the universe.
Fetishism or pantheism. Found in various degrees. Early in
EgjTt.
Next step, the transference of this power to the heavenly bodies.
The sun worshipi)ed as tlie Supreme Deity. Hence worship of fire.
SalxxMsm. Chiefly in Media and Chalda3a. Still the religion of the
Parsees.
Worship of the sun, moon, &c., at one time ahnost imiversal.
Inferior deities next viewed as presiding over nature and life.
Prevailed generally, but especially in Greece. Greece had its
deities ; —
" For every forest and for every breeze ;
For every stream, and wood, and ocean shore ;
For night and d;iy, for sunshine and for storm ;
For every changeful form of nature's moods ;
For every ]>assion of the liuman heart ;
F<-r wine, for war, for laughter, and for tears;
For nuptial dances and for fmieral dirge j
CHAP. I.] BUGGESTIVE COMilENTARY. 91
For all things from the cradle to the grave,
And past the grave, in Hades ; — over all
Were gods, or goddesses, or deniigods,
Sylphs, nymphs, fawns, muses, graces president.
BicJcersieth.
Another step, the belief in, and worship of, two opposite principles.
Two supreme and opposing deities, represented by light and dark-
ness.
The evil deity worsliipped and invoked as well as the good. Devil-
worship.
Deification of the departed spirits of great or good men. Hero-
worship.
Especially practised in Egypt, Greece, and Eome. Their deities
mostly dead men.
Worship of Confucius and of ancestors still the prevailing religion
of China.
Demon- worship closely allied with this. Good and bad Bpirits
worshipped.
These real or imaginary ; probably fallen angels who sought such
worship.
A farther step, the deification and worship of inferior animals.
Especially prevalent in Egypt. Animals viewed as representing life-
power.
The ox, dog, cat, fish, hawk, beetle, serpent, crocodile worshipped.
As a rule all useliil animals regarded in ancient Egypt as divine.
Magnificent temples erected to the bull Apis. Egypt in mourning
at his death.
The cow worshipped still in India, and animals in general held
sacred.
The spirit of the heathen thus sunk into the worship of nature.
Man thought of the dumb hiddeii life in animals, and made it his
god. ■
Another step was the worship of images or inanimate figures, ver. 23.
Then followed, as a judgment, the \'lle worship of sexual organs, ver.
24.
A final form of idolatry was the worship of li\dng men.
Homan emperors deified and honoured with temples and statues.
The Delai Lama worshipped still in Thibet as a god upon earth.
Constant tendency in man to idolatry, Virgin Mary. Saints. The
Pope.
92 SUGGESTIVE COMMENTARY. [CHAP. I.
All nations not taught by the Bible, directly or indirectly idolatrous.
In proportion as its circulation is checked, the tendency appears.
History of the Church in the Middle Ages. Countries of southern
Europe.
Tvovres T. Qeov., actuMlly knowing God. Doddr., Thnl., Phil. When they might
have known liim. Flatt, Nidson. A knowledge given with the origin of the race.
Jittckert. Knowledge previously enjoyed. Von Hofm. Presence of the article indi-
cates the true God to be meant. Their actual knowledge a general idea of God. This
idea falsified ; God made different from what He is, a principle of world-life instead of
an all-holy, perfect, personal God. Nidson. That man had originally a much better
knowledge of God than was afterwards possessed, was believed by the philosophers of
antiquity, and has been also by thinkers in modern times. Thol. Traces of Monotheism
in Egypt. The Great Pyramid of Jizeh exhibits ' in all its finished parts not a vestige of
heatiienism, nor the smallest indulgence in anything approaching to idolatiy, not even
the most distant allusion to the sun or moon or any of the starry host of heaven.'
Piazzi Smith. Aulus Gellius states that in an earthquake the ancient Romans turned,
not to the usual well-known deities, but to the unknown God. Lactantius observes
that in trouble the heathen used the term God ; but when the danger was over they
l)etook themselves to the temples of the gods. Some just views of God found among
ancient philosophers. Xenophanes thought there is one God, the greatest among men
and pods, and neither in form nor spirit to be compared to men. Socrates tells Euthy-
dcmus not to wait till he sees the form of the gods, but to be satisfied from the sight
of their works, and to honour and worship them. lie compares God to the wind,
thunder, &c., which are invisible, but perceptible by their effects. Plato, and after him
Cicero and others, blames the poets for those injurious views they gave of the divine
Being. The wisest of the ancient philosophers acknowledged there was that in God
which transcended human knowledge. 'The things of God lie beyond our knowledge :
it is not for servants to know the nature of their master, but to serve him.' .S'enophon.
' It is difficult to find out tlic M:\ker and Father of all, and having known Him, irapos-.
Bible to speak of Him to all.' Plato. The Deity (to deiou) sees and hears all things, is
everywhere, and cares for all at the same time. Socrates. God is unbegotten, eternal,
everlasting, and omniscient. Thales. A sacred spirit sits within us, the observer and
keeper of our good and bad actions. No man is good without God. God dwells in every
good man, what God is uncertain. God is a Being possessing all, bestowing all, and
dispensing His benefits freely. God comes to men ; yea, what is nearer still, comes
into them. Seneca. The unity of God taught in the Grecian mysteries: 'Admire the
Lord of the universe : lie is one ; lie exists everywhere.' Proclus and other Platoniciaus
reasoned from the unity visible in creation to the unity of the Creator. Pythagcras
expressed by the number one the great First Cause of all. Philosophers spoke with
contempt of the popular gods of the Pantheon. ' Omnem istam ignobilem deoram
turbum <iu!im longo jevo longa superstitio congessit,' &c. Seneca. Lord Herbert's
8yst«'m of Deism, framed under the influence of Christianity, embraced five articles -
1. The existence of one supreme God ; 2. The duty of duly worshipping Him ; 3. Piety
and virtue the principal part of that worship ; 4. Duty of repentance, followed by God's
forgiveness ; .0. A state of future rewards and jmnishments. That of Lord Shaftesbury
at a later period, contained still less— 1. Tlie beauty and excellence of moral virtue;
2. The being of a God ; 3. His sui)reme dominion. 'Eoo^aaau (5o/cew, to seem •
io^a, opinion, glory). Used by the LXX for ^5^, to glorify ; S^j to magnify: crn'
rr'^'^^-'^n"-'-"*^'^ *'» N'-'"' Testament use. In ordinary Greek,' L to think, decree!
Vi'X wj O. tOo^., In not acknowledging His eternity, wisdom, justice, goodness, &c
CHAr. I.] SUGGESTIVE COMMENTARY 93
Calv. riiilosophers who had some just views of God, yet taught that the j^ods of tha
country were to be worshipped aud religious rites to be practised as the hiws directed.
Socrates regarded those as gods whom the city did, and sacrificed to them both publicly
and privately. JTeyi. Mem. Plato joined in idol-worship, though knowing it to be
false. Seneca says that he, and those who thought with him, worshipped tlie popular
gods more from custom than truth, and that a wise man will practise religious rites
because ordered by the laws, not because acceptable to God. Cicero and the Academics
held the same views. After expressing his own unbelief in regard to the opinions
concerning the gods, religious rites, &c., which had been derived from his ancestors, he
adds, ' Ego vero eas defendam semper.' De Nat. Deor. 'ijVXO-pi-C^TTjaau (x^P'S
favour). Thanks acknowledged by the heathen to be due to the deity for favours
received, but not to the true God, and to be due for some benefits but not for all.
Aristotle says, God is to be thanked as the Author of the greatest and the most of our
benefits. Both Cicero and Seneca believed that thanks were due to the deity for
external gifts, but not for a virtuous character or conduct, which was due to the indi-
vidual himself. After the plague in Athens, 434 B.C., the Athenians dedicated a statue
to Apollo Alexicacus as the averter of evil. After the battle of Salamis, the throne of
Xerxes was dedicated as a thankofTering to Minerva, and preserved as such in the
Acropolis of Athens. The Parthenon itself was built in gratitude to Minerva, repre-
senting the heroes who fought and conquered by her assistance. The small community
of the village of Phigaleia in Arcadia, in gratitude for deliverance from a pestilence
erected the temple of Bass^e to Apollo Epicurius or the Helper, the work of Ictinus
the architect of the Parthenon, and eclipsing all the temples of the Peloponnesus for
the beauty of its stone and the harmony of its construction. Xenophon, in his retire-
ment, erected a small temple to Diana in a sacred grove planted by his own hand, and
set apart the tenth of the annual produce of his estate for its maintenance. Woi-ds-
worth's Greece. Pythagoras sacrificed an ox on a new discovery made in Geometry,
but it was to the Muses, a thing hardly credible to the philosophers in Cicero's time.
'EfxaTaccodrjaav {ixaTTjv, in vain), came to nothing, became useless, did not attain to
the knowledge of God, counting those as gods which were not. Eras., Vat., Par., Pag.,
Pise. = /SvJJP'"!', Hithp., made themselves vain and foolish, rushed into idolatry of their
own accord. Beza. Became foolish, acted foolishly. Flatt. Were brought to vanity,
Eilicot. Grasped the empty show instead of the real Godhead. Nielson. All thought
the development of the spirit; as this is turned away from God, thought must take a
perverted direction. Thol. Maraiov/JLai, used by the LXX for San, to be vain, Jer.
xxii. 5 ; 2 Kings xvii. 15 ; 73pJ and ^'SP'"^, to do foolishly, play the fool ; and "li'?J,
to be brutish, Jer. li 17. AtaXoyLa/J-Ois {\oyos, reason, speech, from Xeyu, to speak\
Reasonings. Morus, Doddr., Eilicot. Cogitations. Eras., Vat. Speculations. Meijer.
Rendered 'dispensations,' Rom. xiv. 1 ; 1 Cor. iii. 20; James ii. 4; ' disi)utings,' Phil,
ii. 14. The Academicians disputed for and against everything. The error of most of
the philosophers was, in their professed wisdom, to speculate on the nature of God.
Thol. In their speculations they became devoted to idolatry a^d vanities. Stiiart.
Fell utterly into vain thoughts regarding God, the universe, and themselves. De Wetle.
Carried away by their speculations, they became estranged from the truth. Meyer.
Dreamed, imagined, and theorised about hidden principles. Chalmers. 'FjaKOTiaOr],
(aKOTOS. darkness). Following foolish reasonings they fell into the darkness of unbe-
lief. Iheod. Refers to the perplexing sophistries of the philosophers. Doddr. Lost
themselves in the most irrational conceptions and false reasonings about God. Pyle.
Darkened so as not to be sensible of their egregious folly. M^ells. Natural reasoa
became more and more obscured by rebelling against the light. Burkitt. The history
Of idolatry a sad demonstration of the text. 1. Fetishism,. Its lowest degree connected
94 BCGGE5TIVE COLIMENTAr.T. [CHAP. I.
with a sarafrc state. Poople-huntcrs and fishers. Negroes. No conception of the true
G<xl, but of imaginary powers or fetishes, something supposed to determine the fortunes
of men. (Fetish, from the Portuguese fetisso. witchcraft, something supposed to give-
divine answers. ) A higher degree, connected with a state of barbarism. Shepherd-iife
Objects and oi.eratioiis of nature viewed as vehicles of divine spirits. The early religiou
of Egypt, Clmlda.>a, Persia, the Celtic and Germanic tribes, Greece, Rome, Peru, Hindo-
stanrChina. Ac. ' The basis of the religion of Egypt was Nigritian fetishism, the lowest
kind of nature worship, differing in different parts of the country, and hence obviously
indigenous.' Smith's Dictionary of the Bible. The highest degree of Fetishism found
in connection with a civilised state. Proper deities. Personified humanised fetiches.
Fetishes elevated to the human being and transferred to the divine ; represented
according to certain symbolic ideas, and in that form worshipped as divine. 2. Pan-
theism. 'On this (Fetishism) the Egyptians first engrafted cosmic worship.' Smith.
The great Egyptain Pan united all the characters of universal nature, and was originally
only a symbolical expression for its fruitful forces. Hindooism. 'The universe is
nothing else than the form of Vishnu, the beginning and end of all things, who is every-
thing, unique and supreme, producing himself before our eyes in a thousand forms,
an infinite Being not to be separated from the universe which is essentially one with
11 im.' Bagaivadam. ' The world, or what is otherwise called heaven, which in its vast
extent embraces all beings, is a God eternal and immense, never produced, and never
to be destroyed ; truly the sacred Being, which includes all in itself, is all in all, or
rather is itself all ; the work of nature and nature itself.' Pliny. 3. Sab(Bism. Origin-
ally the worshipof fire and a belief in its divinity, afterwards connected with the worsliip
of the heavenly bodies as its great reservoirs or sources. First found in Media and
Chaldffia. Practised in Egypt, Greece, Rome, the Celtic nations, Peru. Solar fire as
sacred kept burning in Persia, Egypt, and Rome. Vestal virgins. Parsees, Guebres,
fire-worshippers. The sun worshipped as the symbol of fire. The heavenly bodies
worshipped as great powers in nature and determining men's destinies. 'The ancient
Egyptians recognised as gods only the sun, moon, planets, and stars ; regarded the sun
as the architect and governor of the universe ; explained the story of Osiris and every-
thing else in their mythology of the stars and their motions, the sun's annual course,
phases of the moon, the Nile, and in general the operation of physical causes.
Cheremon, an Egyptian Priest. The animals consecrated and worshipped in the
temples, originally represented the grand operations of the universe, and referred to
the firmara' nt and heavenly bodies. Sirius, or the dogstar, worshipped under the name
of Anubis, in the furm of a sacred dog fed in the temple. The hawk represented the
Bun, and the ibis the moon. Heavenly bodies worshipped also by the Phoenicians. The
Bun under the name of Hercules their great divinity. Sun and moon the deities of the
Ethiopians and of all the ancient Africans. 'Those Ethiopians who dwelt above Mer^e
worshliii)ed eternal and incorruptible gods, namely, the sun, moon, and all the universe.
Viodnrus Siculus. The moon the great divinity of the Arabians. The Caabah, at
Mecca, originally a temple dedicated to that body. In Babylon was the ancient temple
of IJcl, nr the sun, as lord of the universe. The Persians worshipped the sun under the
name of Mithra, and with it the moon, stars, elements, &c. The ethereal fire circulating
through the universe, of which the sun appeared the principal focus, was represented in
their firc-tcmi>le£ by the sacred fire preserved by the Magi. The sacred fire seen by
Niebuhr in a Parsee or Guebre temple at Surat, said to have been presei-ved for more
than two hundred years. All Asia Minor once covered with temples erected to the great
luminaries of nature. The temple of Diana at Ephesus originally consecrated to the
moon, rcprcHented by the figure of a huntress with a crescent on her brow. ' Many
lllndoon address their prayers to the stars and the planets.' Bagaivadam. Pliny says
U»c ancient Urceki worshipped the same deities as the barbarians of his time,— viz. the
CHAP. I.] SUGGESTIVE COMMEXTARY. 95
sun, moon, stars, heaven, and earth. Celtic nations deified the same objects. The Fun
tl e great object of Druidical worship in Britain, Gaul, and elsewhere. Temple-.-, to
Apollo or the sun, and to Diana or the moon, occupied the site of St Paul's, London,
and St Petei-'s, Westminster. Canute forbade in his dominions the worship of the sun,
moon, fire, running water, &c. Germans worshipped the sun, moon, fire, and the earth.
Sunday and Monday named from the worship given on these days to the sun and moon
by our Saxon ancestors. In the American Continent the sun, moon, heaven, stars,
cai"th, and elements, once universally the objects of worship. In Peru, temples and
altars erected to the sun. The moon honoured as his associate and wife. The Incas
his children. 4. Polytheism. The universe regarded as animated by a principle of life
eternally circulating in all its parts ; supremely intelligent ; peopled by a multitude of
partial intelligences spread over all nature, derived from, and portions of, the supreme
intelligence. Hence the gods that peopled Olympus, divinities of the air, sea, and land ;
the general system of administration in the world by intelligences of different orders
and denominations, gods, goddesses, genii, demons, &c. ; the idea of the Chaldaeans,
Persians, and Greeks, that the celestial luminaries are animated and guided by intelli-
gences ; the three hundred and sixty-five Mon<i or emanations of the Gnostics ; the pre-
siding deities over the various departments and objects of nature and human life ;
Neptune and the Hindoo Yarooq over the sea, Vulcan and Agni over fire, JEolus and
Vayoo over the wind, &c. The Celtic nations also believed intelligences to be spread
over all parts of the material universe by the Supreme Being, to animate and guide
them, each part being united to an invisible intelligence as its soul. Pcloutier. So the
Scandinavians : ' From the supreme divinity, or the animated and intL-lligent universe,
was derived according to those nations, an infinity of subaltern divinities and genii, of
which every visible part of the world was the seat and temple, not only residing in it,
but directing its operations : every element had its intelligence or proper divinity, as
also the trees, forest.s, rivers, mountains, rocks, winds, &c., and so merited religious
worship.' Mallet. 5. Devil-uorship, or the worship of two principles. Plutarch says
the doctrine of two principles or authors of good and evil is from the highest antiquity ;
its author unknown ; is confirmed by the traditions of the human race ; was consecrated
by the mysteries both of Greece and the barbarians ; received general acceptation,
especially with those in repute for their wisdom. "With the ancient Persians these
opposite principles were Ormuzd and Ahriman ; with the Egyptians, Osiris and Typhon.
Augustine says the ancient Assyrians worshipped two gods, one good and the other evil.
The Chaldagans had their good and evil stars and intelligences attached to them. These
two opposite powers with their subaltern deities were viewed as the authors of all the
good and evil in the universe. The Peruvians had their god Pachacamac, the author
of good, and Cupai, the author of evil. The North American Indians prayed most
frequently to the evil spirit, whom they feared. The Siamese sacrifice to an evil prin-
ciple, and have recourse to him in time of trouble. The Tartars pray both to a good
and evil spirit. The Mingrelians especially worship the idol that is most cruel. The
inhabitants of Madagascar built temples and offered sacrifices to the evil principle
rather than the good. The Hottentots pray not to the good but the evil spirit. In
Formosa they sacrifice to the same evil spirit, rarely to the good So with the inhabit-
ants of Pegu, the Moluccas, and Philippine Islands. 6. Hei-o-aorship. Herodotus says
that the Orientals did not believe as the Greeks did, that their gods were ever men.
Potter thinks that at least most of the gods of the Greeks had been originally men, and
that their temples were at first monumental tombs. Ilesiod, out of old histories, gives
a genealogy of the gods. Euemerus, in the fourth century B.C., prepared genealogical
tables founded on ancient inscriptions, showing that all the gods of the Greeks were
originallv men. Cicero says the Greeks deified and worshipped many mm, e.g.,
Hercules, .^Esculapius, Castor and Pollu.x, Leucothoe and her son Paloemon. In one of
9G
SUGGESTIVE COMMENTARY. [cHAP. I.
♦•'e ancient temples at Thebes, in Upper Egypt, are two figures of Rameses I. seated lo
wicred sl.rincs, and receiving the offerings or liturgies of his grandson. Sethi I. is al=c
Been officiating before the statue of his father placed in a similar shrine. Erectheus
had botli a temple and priests at Athens. The Platonics made three degrees of gods or
dimoiis: the celestial, residing in the sun, moon, and stars; the intermediate, having
their abode in the space between the moon and the tops of mountains ; and demigods,
heroes or deified men, and souls in general, dwelling in the lower regions of the air.
Vythairoras taught that tlie gods are to be worshipped always, heroes in the afternoon.
Pythagoras had his doctrine of spirits from the Egyptians, and Plato much of his from
Pythagoras. Ilesiod says good men in the golden age beciime good demons after their
death, helping and protecting men as being gods ; but that the men in the following
generation became evil demons after death, walking about azd doing mischief. 7.
Atiimal-worship. Belief in the divinity of animals especially found in Egypt. Egyp-
tians counted all useful animals as gods ; especially worshipped the ox. Strabo says,
in the temi>le of Apis or Osiris, at Memphis, the bull Apis was kept in an enclosure
and treated as a god. Herodotus says crocodiles were held sacred by some Egyptians ;
serpents sacred at Thebes. Cicero says the Syrians worshipped a fish. Dagon, the
fish-god of the Philistines. 8. Image-worship. See under ver. 23. 9. Sexual-worship.
In the righteous judgment oj God, as a punishment for such dishonour done to Himself
in worshipping the creature rather than the Creator, idolatry was left to take a form
which led to the deepest degradation, immorality, and shame. The universe or nature
came to be viewed not only as God, but as divided into two great parts, the one active
or male, and the other passive or female. This great Androgyne or Hermaphrodite
tliought to act in and on itself, more sexuum, the two sexes in it uniting in order to
production ; the heaven being the male or active part, the earth, elements, and mooa
the other. Plutarch says t!ie heaven appeared to men to perform the part of a father,
the earth that of a mother. One of the great mysteries of the ancient theology ; repre-
sented as the great secret of nature under a variety of emblems. Hence the Itypliallic
festivals and the abominations of the Phallus and Cteis. Images of the sexual organs
consecrated in the temples, and elevated for worship as the emblems of nature's
fecundity. Traced to a high antiquity. The Lingam of the Hindoos, adorned with
flowers nearly as the Phallus among the Greeks. The Egyptians had the Phallus con
Becrated in the mysteries of Osiris and Isis. Diodorus says the emblem was consecrated
among the Assyrians, Persians, Greeks, Romans, and throughout Italy, as well as
among the Egyptians. The Israelites apostatised even to this abominable worship;
'That shame,' llosea ix. 10. The Egyptian Cneph, a deity of both sexes, represented
the same two i-rincipies in nature, while an egg proceeding from its mouth symbolised
the universe. Baal ai)parently a similar image. Almost all ancient nations worshipjied
the deity as at once male and female. Then came the separation of the two principles
with male and lemale deities, gods and goddesses, representing each. To symbolise
the active and passive principles, images were made at first with sexual parts. These
parts themselves afterwards elevated for worship. In India some images covered with
tliem In large size in the most offensive manner. Lucian speaks of the practice as
existing among the early Asiatics. The Spaniards found it in Tlascala and Puuuko.
Among the Greeks, especially connected with the worship of Pan (the universe),
Bacchus, Priapus, Venus, and Ceres. These obscene symbols very early adopted even
by the chaste Romans. Etruscan statues distinguished for their unchaste attributes.
Even In Home the service of Priajius, as well as the spring festival of the goddess Anna
l»en.-niia, celebrating the new birth of nature, were accompanied with similar unchaste
;cr«.iuonies. Rumau matrons adorned the shameless statue of I'riapus with flowers.
TLe dcmoniUaiug effect of such obscene rites easily imagined.
CHAP. I.] SUGGESTIVE COMMENTARY. 97
22, Professing themselves wise, they became fool g.
Professing. Constantly and conceitedly calling themselves wise
men.
Thinking themselves wise and wishing to be thought so by others.
Spoken of men in general, of j)hilosophers in particular.
Egyptians and Greeks especially boasted of their wisdom and culture.
Wise. Ancient Greek philosophers first called " wise men."
Pythagoras, out of humility, first adopted the title of philosopher
— " lover of wisdom."
Even this modest title came to be used in the same spirit of pride.
The Stoics especially arrogated and flaunted the title of wise men.
Learned men of antiquity especially intended by the apostle.
Among the Greeks, lawgivers, statesmen, poets, and thinkers ;
Among the Egyptians, Persians, and Celts, more especially the priests.
Persian priests or wise men called Magi ; Celtic priests, Druids.
Pride of wisdom an early temptation, " Ye shall be as gods, knowing.
&c.," Gen. iii. 5.
The wisdom of this world foolishness with God, 1 Cor. iii. 19.
A man wise in his own conceit the least hopeful. Pro v. xxvi. 12.
The things of God hidden from the wise and prudent. Matt. xi. 25.
Not many wise men after the flesh called by grace, 1 Cor. i. 26.
The wisdom wliich is from above, is first pure, then peaceable, Jamea
iii. 17.
Contrasted with that which is earthly, sensual, devilish, James iii. 15.
True wisdom from the Father of lights ; given to all who ask it in
faith, James i. 5, 6.
Christ the wisdom of God, made wisdom to those who are in Him, 1
Cor. i. 24, 30.
True wisdom meek and lowly. Matt. xi. 29 ; the "meekness of wisdom,"
James iii. 13 ;
False wisdom proud, vain-glorious, contentious, James iii. 14 ; 1 Cor.
viii. 1.
Became fools. Fell continually into greater follies and errors —
1. In making an image and offering prayer and worship to it as God ;
2. In deifying and worshipping the spirits of dead men, animals, and
lifeless objects ;
3. In adopting absurd opinions regarding God and the universe.
Every idolater brutish in his knowledge, Jer. x. 14. Idolatry de-
scribed, Isa. xliv. 9-20.
Egyptians reputed the wisest nation, yet the first to make an image
of God.
G
3S SUGGESTIVE COMMENTARY. [CHAP. I.
To profess or boast of our wisdom the first step to becoming a fool.
^acKOVTCi ((fyrjfXL), saying often, 'cum dictitarent.' Fisc, Beza. Believin».
Eras., Vat. Calling themselves. I'ol. Allowing themselves to be called. Grot.
Kenilered 'affirming,' Acts xxv. 19. Cicero speaks in the same manner of the philoso-
phers. So Xenophon,— ^acKOi'Tes (l>LSoao(peLv. Not philosophers merely, but men
iu general, meant. Calv.,—'^o(f>OL, 'wise men.' Philosophers of G»*eece so called
bi.'fore Pytliaporas, 600 B.C. The seven wise men of Greece : Thales of Miletus, Solon
of Athens, Periander of Corinth, Cleobulus of Caria, Chilon of Lacedsemon, Bias of
Priene, Pittacus of Mitylene. To these some added Anacharsis of Scythia, Myso or
Chenem Pherecydes of Syria, and Epimenides of Crete. Two successions of philoso-
phers :— the Ionian, headed by Thales, and the Italian, by Pythagoras who spent much
of his time in Italy. In the first were Anaximander, Anaximenes, Anaxagoras, Arche-
laus, and Socrates who first directed man's attention to himself and to moral truth.
From Socrates the succession divided into three branches : — the first formed by Plato,
wlio founded the Academy, and was followed by Speusippus and Xenocrates, Polemon,
Crantor and Crates, Arcesilaus, founder of the Middle Academy, Lacydes who founded
the New, and Clitomachus who ended the branch ; the second branch began with Antis-
thenes, founder of the Cynics, succeeded by Diogenes, Crater, Zeno of Citium, founder
of the Stoics, Cleanthes, and Chrysippus, who ended the succession ; the third branch
began with Aristotle, the founder of the Peripatetics, and ended with Theophrastus.
The Italian succession included Xenophanes, Parmenides, Zeno of Elea, Leucippus,
Democritus, Nausiphanes, and Epicurus, the founder of the Epicureans. Before
Socrates, philosophers had speculated upon God and the universe rather than instructed
men in their duty. Plato cultivated human thought, Aristotle human knowledge. The
principal sects were the Stoics and EpiQureans. The Stoics, founded by Zeno about
:W)0 B.C.. so called from stna, a porch — the Stoa Poecile, or painted porch, in Athens,
being the place of in.struction. Their system Pantheism. God, the Spirit of the uni-
verse ; the gods of mythology, its minor developments ; Apollo being the sun, Diana the
moon, &c. The universe itself a rational soul producing all things out of itself. Matter
inseiiamble from the Deity. All things parts of God. The soul absorbed in God at
death, or annihilated. 'Mors, quod est?' asks Seneca, one of the most distinguished
of the sect ; 'aut finis aut transitus.' Of the soul, he says, — 'Aut in meliorem emittitur
vitjim, lucidius tranquillius(iue interdivina mansurus ; aut certe sine ullo futurus incom-
raodo naturae suae remiscebitur et revertetur in totum.' According to the Stoics, all things
determined by fate, a destiny to which the Deity himself is subject. Virtue a magnani-
mous self-denial and an austere apathy. The wise untouched by passions, unmoved by
circum.stjinces. i.erfect and self-sufficient— a king, a god, or more than a god, because
free. Stoicism the education of pride and disciplhie for death. Justified suicide
when life became burdensome. Had its followers among the Greeks and Romans for
many generations. The Epicurean school founded nearly at the same time. Epicurus
taupht that pleasure and trantjuillity are the chief good. The system materialism and
virtual athei.sm. The world forra.ul by a fortuitous concourse of atoms, neither created
nor modified by a ilivinity. The deity dwelt apart from the world, indifferent to its
affairn. The soul merely a body composed of finer atoms. Body and soul dissolved at
d-ath into their elements. Retribution and a judgment to come, of course, excluded.
SenHuality and Helflshncss the features of the system. Virtue desirable only in so far
n» it contributes to tranquillity. Pleasure, not duly, the motive for exertion. According
to KpiiuniH, no good conceivable apart from delicate or obscene pleasures, which he
fnum.'rat«-s without a blush. Ills discijde Mrteodorus tauglit that all things pertaining
iu a Itappy life were measured by the uppetile. No intercourse between God and uiai^
CHAP. I.] SUGGESTIVE COMMENTARY. 09
God free from both anger and favour ; to be worshipped, but not feared. Philosophy
reduced by these two sects almost entirely to morals. The two systems respectively
characterised by pride and pleasure. Found little favour at Rome as speculations. No
public schools there for philosophy. The doctrines confined to persons of wealth and
taste. According to Cicero, Epicurism made the most progress. Hence the general
prevalence there of infidelity. Ca2sar, approved by Cato, says, 'There is no place here-
after for .sorrow or joy.' Compare 1 Cor. xv. 32. Pliny says, 'Nothing is certain;'
' nothing more miserable and yet more proud than man ; ' ' God only the power of nature
or fate.' The upper classes at Rome mostly yielded to the evils of the times, spent
their days in inactive repose away from public pursuits, or indulged in gross sensuality,
justifying it on the principles of Epicurism. Some few, as Seneca, Epictetus, and Mar-
cus Aurelius, embracing the philosophy of the Stoics, resisted the evil. In Paul's time
the old schools still lingered in Greece. See Qonyheare d: Howson. 'Eficopaud-qaav
{/xwpos, a fool, perhaps from fJ.7], not, and opaoj, to see). Became in their actions fools.
Whitby. Were made fools. Ellicot. The undeniable proof of their folly in what fol-
lows. Wells. Used by the LXX for ^3p:, to do foolishly, 2 Sam. xxiv 10 ; and
for "ii?3J, to become brutish, Isa. xix. 11. Socrates applied the same word to the philo-
sophers who preceded him {ixwpaLvovTes), from their vain speculations as to the nature
and origin of the universe, &c. Their folly shown in their views of God and the uni-
verse. Anaximander thought that the gods are innumerable worlds that rise and set
at long intervals; Anaximenes, that the air is God, and is produced; Xenophanes,
that everything with miud is God ; Parmenides, that the fiery ether surrounding
heaven is God ; Empedocles, that the four elements from which everything is made are
divine. Protagoras was uncertain as to the existence of God ; Diogenes and Theodorus
entirely denied it. Pythagoras thought the celestial bodies were immortal and divine,
containing in them the principle of life. Plato says the world, heaven, stars, the
earth, and those who were regarded as gods by our ancestors, are such. Xenophou
ascribes divinity to the sun and to mind, sometimes making one god, sometimes more.
Antisthenes acknowledges many popular gods, but only one in nature, — nature itself.
Xenocrates and Heraclitus of Pontus, disciples of Plato, admitted eight great god?, — the
firmament of fixed stars, the sun, moon, earth, and planets. Theophrastus speaks of
mind, the firmament, stars, and constellations, as gods and first causes. Strato makes
nature to be God, without either intelligence or form, containing in it the causes of the
rise, increase, and decay of all things. Zeno gave the name of gods to the ether, tlie
stars, time and its parts, and to the world in general, and ascribes divinity to natursil
law and reason. Aristo, his disciple, made God to be without perception or feeling, and
doubted if He wei-e a living being. Cleanthes, Chiysippus, and Diogenes of Babylon,
admitted the divinity of the universe, especially the ethereal fire surrounding and pene-
trating the spheres. Pliny believed God to be only the power of nature. Plutarch
admitted two opposite principles as the authors of the universe.
23. And changed the glory of the uncorruptible God, into an image made like to cor-
ruptible man, and to birds, and four-footed beasts, and creeping things.
Changed. Bartered ; exchanged God for idols. So Israel, Ps.
cvi. 19.
1. Rendered divine honour to that which was not God ;
2. Represented and worshipped God under the image of men, Leasts,
&c.
100 SUGGESTIVE COMMENTARY. [CHAP. I.
God's glory still changed by conceiving of Him otherwise than He
is, rs.' 1.21.
Glory. 1. His name ; 2. His nature ; 3. His majesty ; 4. His
worship.
God's glory that which distinguishes Him from all creatures ;
His spirituality, infinity, eternity, incomprehensibleness, almighti-
ness, &c.
Possible reference to His glorious presence on Sinai, Exod. xxiv. 16 ;
Deut. iv. 15.
Moses asked to see God's glory, and God showed him His goodness,
Ex(m1. xxxiii. 18, 19.
Incorruptible. That cannot decay, change for the worse, or perish,
Ps. cii. 25-27.
Men and angels made immortal ; God alone incorruptible.
Refers not only to substance but to character and quality.
God the only self-existent and therefore unchangeable Being, Exod.
iii. 14.
Unchangeableness peculiar to Jehovah, Mai. iii. 6 ; ascribed to
Christ, Heb. xiii. 8.
Image. A representation made in wood, stone, metal, &c.
( uA degraded by such a representation made of Him by men.
Earliest trace of image-worship on record found in Gen. xxxi. 19.
Traced to Chaldcca, Josh. xxiv. 14, 15. Abraham's parents idolaters.
Images worshipped also by the Israelites in Egj^t, Josh. xxiv. 14.
Egyptians said to have been the first to erect images, Exod. xii. 12 ;
XX. 4.
Images Siiid to have had at first a symbolical meaning.
Originally made without any definite shape.
God first viewed as represented by the image, then as residing in it.
Israel specially cautioned against making an image of God, and w^hy,
Deut. iv. 15-18.
Made like, &c. Gr., " For the similitude of the image of corruptible
man."
The greater the resemblance to man, &c., the deeper the error, Isa.
xl. 18 ; xlvi. 5.
Images made at first without resemblance to anything.
Kcsciiiblaiice to creatures aimed at as corruption increased.
Corruptible. Subject to change, dissolution, and decay.
Ai»pli<alilr to all creatures, especially those with material bodies,
Acta ii. .31 ; 1 Cor. xv. 50-54.
Man. Greeks especially made their images in the human form.
CHAP. I.] SUGGESTIVE COMMENTARY. 101
Some of these still remaining and admired as master-pieces of art.
Images made not only after the figure, but the beauty of a man, Isa.
xliv. 13.
The genius and skill of the sculptor perverted to the furtherance of
idolatry, Isa. xl. 20.
Even heathen philosophers charged the artist with the popular cor-
ruption.
The people and the artist acted and reacted upon each other in the
matter :
Man's corrupt heart seeks the gratification of its evil desires ;
Art is prompted to minister to them and thus increases the corruption.
Jupiter's statue at Olympia, the work of Phidias, a bewitchment ;
Made of ivory and gold, with a dazzling beauty like the electric
fluid.
Jupiter thus thought to have lighted it up with a flash of lightning.
A blaze of diAT-iiity seemed to be kindled in its aspect.
The flesh-tinted ivory gave the appearance of a living and intelligent
object.
The statue sixty feet in height and richly adorned with precious
stones.
Men awed into the belief that they looked on the face of the Deity
himself.
Not loving the truth, men are given up to believe a lie, 2 Thess. iL
10, 11.
" They trifle with the truth, until, at last.
Delusions strong as hell shall bind them fast." Coivper.
Man's greatest honour was God's making him like Himself ;
God's great dishonour is men's making Him like themselves.
Still greater dishonoiu' than this, however, was to be put upon God.
Birds. Reference probably to the ibis and the hawk worshipped in
Egypt.
Four-footed beasts. The ox, dog, and cat, the prevailing forms of
Egyptian idolatry.
From Egypt, Israel learned the worship of the golden calf.
So the calves set up by Jeroboam in Bethel and Dan, 1 Kings xii.
28, 29.
God's glory changed " for the likeness of an ox that eateth grass," Ps.
cvi. 20.
Creeping things. Reptiles and insects ; also including fishes.
Bochart.
The serpent, crocodile, beetle, and fish worshipped in Egypt.
102 SUGGESTIVE COMMENTARY. [CHAP. I.
The idol of AslidoJ part man and part fish. Dagon = fish-god, 1
Sam. V. 4.
God not only represented under creature forms, but the lowest of them.
I mage- worship taught by the priests, the reputed wise men of the
nation.
Practised by the most cultivated nations of antiquity.
The more cultivated the nation, the grosser the idolatry.
Heathen theology and religion described in these last three verses.
Its description as given by heathens themselves seems a libel on the
race.
Verified everywhere in still existing Paganism — e.g., Ilindooism.
The idolatry of Greece and Rome increased with their civilisation.
From renowned Egypt they received the absurdities of polytheism.
Athens, the most polished city of Greece, the inost given to idolatry.
With more of learning and the arts, it had more images than all the
rest of Greece.
Poets, painters, and sculptors lent their aid to idolatrous worship.
Philosophers, by their example and precept, sanctioned t)ie prevailing
superstition.
Refined Rome adopted the gods of almost all the countries she con-
quered.
'IlWa^a;' (dXXos, anotlier ; dWaaffco, to clianjje one thing for another). Ex-
changed in their idea the true God with images. Flalt. Excliangod the glorious God
for .senseless i<lols Jfodge. Forsook it for an image. Con. <£• Hoivs. Ao^au.
The Sbekinah, or (}od himself, as dwelling in the temple between the cherubim, == Ileb.
113J. SchiJU. Used, in the New Testament, of the splendour of the sun, &c., 1 Cor.
•Av 40, compared with Luke ii. 9 ; of the pomp and splendour of the world, Matt. iv. 8.
' \<pOapTOv (d, not, and (pOaipuj, to corrupt). Compare the language of Dio Chrysos-
tom to Phidia-s, in reference to the statue of Jupiter at Olympia : 'Thou hast taken a
Kreat responsibility upon thy.self, Phidias. Formerly, when we knew nothing of God,
we made no special image of him, but conceived of him, each according to his own plea-
hure ; and when we saw images of the gods we gave them no credit. But you have
executed tliis statue so wondirfully, that all Greece, and wi)oever sees it, can no longer
liave any different idea of (}od. Have you then adequately represented the Deity?'
IW 6fxoio}fJ.aTi (iKovoi, into. CaL, Eras., Est. For. Stuart, Jlolge, Con. tC-
Jfows. With. 'Ej'=3, with. So Arabic. Ftatt. '0/i. ct/c., images like men, A.c,
Calv. The likeness of an image. Beza. The full-formed image—' efformatum imagi-
nr-m.' Pise. The image not of God, but of what it represented. Grot. A Ilebraism ;
kii Image like or representing man, &c. Est. The similitude of the form : eUoi^os,
^'.•ll.;r^lisea it to the human form, not any particular man. Alford. 'OfX. = niV:r\,
Kx. XX. 4; n';2n, Deut. iv. 16-lS; nroi, 2 Kings, xvi. 10.— 7ma,./e.? and imape-ioorship.
Pythagoras Uught that the great First Cause was invisible and spiritual. Numa for-
IhkJo the llomans to make representations of God in the form either of men or beast;*.
For the first iCO years Rome was without images, considering it unholy to represent the
CHAP. I.] SUGGESTIVE COMMENTARY. 103
higher by the lower, and that tlie Deity is only approacliablc by the thoughts. Plu-
tarch. Varro says, 'Had this custom continued, the gods would have been more
purely worshipped. Tliose who first made images of the gods for the people took away
the fear of God and brought in error ' He appeals to the Jews as a proof of his asser-
tion. Augustine. The Magi, or priests of Persia, more ancient than the Egyptians,
■were opposed to statues and images,— these, as well as sacred enclosures for the gods,
being first made by the Egyptians. Diogenes Laertius In very early times a block of
stone or wood was worshipped as the symbol of the i)resence of the Deity. Mercury and
Apollo thus worshipped. Jupiter Casius worshipped as a heap of stones ; the Sidoniau
goddess as a great block drawn about in a cart ; the Paphian "Venus as a cone. These
symbols were unchanged during along course of Pagan histoiy. A human head, placed
on a square column of a man's height, specially used to represent Mercury, and hence
called Hermae. Sometimes hands and feet added to the upright block. Pausanias
describes thirty quadrangular stones at Pharte worsliipped under the name of some par-
ticular deity. Opposed to the natural convictions of mankind, to wor.sliip the images of
ordinary beings like themselves. Hence a terrible aspect given to the image by the
artist. As in all savage nations, hideousness and extravagant proportions character-
ised the celestial gods of Greece. Scharf in Wordsivorlh's Greece. Tiie colossal sphinx,
near the great pyramid in Egypt, had t)ie character of a local deity, and was treated
with divine honours. Sir G. Wilkinson. The image of the great Diana of the Ephesians,
primitive and rude like those of the East ; a female with many breasts, terminating
below in a shapeless block, symbolically representing Nature supporting her many
children ; the material of wood, a bar of iron being lield in cacli hand ; the dress covered
with symbolical devices. Con. <£■ Iloivs. The image or symbol of the deity stood in a
four-walled chamber or cella, with a door at one end, forming the chief part of the
Grecian temple. The temple itself originally constructed like ordinary dwellings, but
with greater care and of more solid materials. The roof, when it extended beyond the
upright walls, supported by columns. Sometimes a square range of columns added
within the cella or shrine, the roof then extending only from these columns to the walls,
the space in the centre being open to the sky. Of the temple of Diana at Ei)liesus the
columns numbered 127, sixty feet high, each the gift of a king, thirty-six of them being
enriched with ornament and colour; the whole structure of glittering marble, 425 feet
long by 220 broad ; the roof of the cella of cedar. The enclosure in which the temple
stood (re/xei'os) frequently a grove surrounded with a colonnade, giving, from its
elevation and retirement, additional beauty, dignity, and sanctity to the temi)le within.
Wordsworth. In Egypt the entrance to the temple was usually by a pavement or
dromos, three or four hundred feet in length, and a hundred in breadth, lined on each
Bide by sphinxes, about thirty feet apart ; after this w;is a propylon or perch, and often
a second and third ; then the temple proper, with a large handsome portico, and an
adytum or shrine enclosing the symbol of the deity. On each side of the portico were
large projecting towers or wings, sculptured with colossal figures. Another accompani-
ment was the large columnar hall, as seen at Karnak and other temples. Strabo says
that in the adytum was no statue in the form of a man, but only of some animal.
^Oap. avOpwirov. Cicero accounts for such images eitlier as the design of philosophers
to draw the ignorant to the worship of the gods, or as the etfect of superstition, being
approached as the gods themselves ; but adds that they were increased by poets, painters,
and sculptors. De Nat. Deor. The image of Jupiter at Olympia was imbued with a
spirit breathed from the lips of Homer, whose description, the artist acknowledged,
filled his mind while he executed it. Wordsworth Her. K. TerpaTT. k. epir. Ac-
cording to Herodotus, the Egyptians first made statues, altars, and temples, and fir.'^t
carved animals in stone. The image of Isis was that of a female with the horns of an
ox, that of Jupiter with the head of a ram, and that of Pan with the head and legs of a
104 SUGGESTIVE COMMENTARY. [CHAP. I.
fr-^at ; the cow a sacred animal ; also the crocodile, serpent, and ibis,— this bird killing
the win;red scrj.ents that came to Egypt from Arabia ; Anubis worshipped in the form
of a dot: ; the hawk, fish, and beetle also symbols of the deity. Juvenal says of th«
Egyptians :
Crocodilon adorat
Pars ha;c ; ilia pavet saturam serpentibus ibin.
Illic cajruleos, hie piscem fluminis, illic
Ojipida tota canem venerantur.
Luc.in says they had introduced into the temples at Rome 'Isim semideosque canes.'
24. Wherefore God also gave them up to undeanness, through the lust of their oitn
hfarts, to dishonour their own bodies between themselves.
Wherefore. Describes the judicial consequence of the sin of —
1. Neglecting the means possessed of knowing the true God ;
2. Darkening, abusing, and obstructing the knowledge they had.
The life of heathenism in its depravity and misery comes up to view.
Gave them up. An effective abandonment on the part of God.
Abandoning God, they were righteously abandoned by Him, Acts
xiv. 16.
Left to wallow in the slough of their own uncleanness.
Lost the guard against vice they might have had in fear and shame.
Given up by God, men come under the power of Satan and their 0"\\ti
corruption.
So God gave Israel up into the hands of external enemies.
As a general leaves a mutinous army to perish by the foe. Clinjsostom.
As a phy.sician abandons a refractory patient to his disease. Theo-
j)hiilarj.
As a ship, deprived of its ballast, drifts before the storm. TJieodoret.
(h)(l ga^'e tlu-m no written law, and sent no prophet among them.
Tht'ir own uistitutions powerless to do them any good.
Their wise men allowed to become their most dangerous seducers.
Uncleanness. Impurity of life and manners. Unchastity.
Lust, the tyrant into whose hands God judicially delivers sinners.
Unrestrained passions the punishment of wilful idolatry.
Impiety becomes the stepping-stone to shameless immorality.
Irreligion and uncleanness often accompany each other, 1 Thess. iv. 5.
True knowledge of (iod connected with purity of heart and life, Matt
v. 8 ; 1 John iii. 2.
The most terrible punishment of sin is sin itself, Jer. xvi. 12, 13.
One sin fjllowed by another in a dillerent form and higher degree.
Sin clieri.shed begets sin ; hated and resi.sted, it kills it.
Departure from God puni.shed with a deeper fall into vice.
CHAP. I.] SUGGESTIVE COMMENTARY. 105
Darkness loved "begets deeper darkness, Matt. vi. 23 ; John iii. 19 ;
2 Thess. ii. 10-12—
1. As a judicial and divine appointment ; 2. As a natural consequence.
God effectively develoj)es the order already appointed by Himself.
Withdrawal of external restraints often a punishment for sin.
So the withdrawal of the Spirit's operations and influences, 1 Sam.
xviii. 12.
As the Spirit withdraws, the power of sin advances.
Ancient idolatry a positive means of promoting uncleanness —
1. From the immoral character of the deities worshipped ;
2. From the manner in which nature was deified, as male and female ;
3. From the obscenities in religious rites to which this led ;
4. From the naked statues of gods and goddesses ever before their eyes.
Man naturally comes to resemble the object he worships.
Man and his religion act and react upon each other.
The Hindoo religion a great stimulant to crime. Bishop Hebei^s
Journal.
Through the lusts. Gr-, " In the lusts." The lusts already there.
Sin itself not from God : the roots already in our own heart.
God does not infuse lusts, but gives men up to them.
Impurity is from men's own corruption ; abandomnent to it from
God's justice.
Of their own hearts. The heart the seat of all evil lusts. Matt. xv.
19.
By the fall, filled with the seeds of all kinds of sin. Gen. vi. 5.
" Deceitful above all things, and desperately wicked" {Heb., " Dis-
eased"), Jer. xvii. 9.
To dishonour their own bodies. Punishment suited to the offence.
Sinning against God, men are left to sin against themselves.
Dishonouring God by idolatry, they dishonour themselves by im-
purity.
To honour our own bodies a duty, 1 Thess. iv. 4 ; 1 Cor. vi. 13.
Man should respect himself. The opposite a mark of deep depravity.
He who makes a god of nature, soon comes to make a beast of him-
self.
Between themselves. Polluting themselves and one another. Ex-
plained in vers. 26, 27.
Unnatural sins the punishment of nature-worship.
Not glorifying God as God, men dishonoured themselves as men.
Uncleanness, self-degradation. Men the authors of their OAvn disgrace.
In Athens, the abode of the Graces, and seat of the arts and sciences,
IOC SUGGESTIVE COMMENTARY. [CHAP. I.
the renowned niotlier of heroes and philosophers, the vice of
Sodom was practised without shame.
Rome, at first chaste and. moral, had become even more depraved.
The worse than brutal vice practised by men of genius and learning.
Unck-anness a recognised part of ancient Pagan idolatry.
The religion of Egypt and Babylon, Greece and Eome, attended with
ol)scene rites,
^[any of their gods examples of bestiality and uncleanness.
In their own judgment, the more a man worshipped them the worse
he became.
HapeSo-'Kev, delivered up. — the efficacious judgment of God. Au(j., Parens.
Abandoned. Jidius. Deprived of Bracious aids. Par., Gom. Laid occasions of sin
in their way. Est., Aug. Due consequences of faith and apostasy not merely allowed
to follow, but actively produced by God. Meyer. According to Jewish Rabbles, one
sin made to follow as the punishment of another. Pirke Avoth, chap. iv. Uaped.^
T3::n, shut up, Deut. xxiii. 15 ; xxxii. 20 ; jrij, deliver, Deut. i. 27 ; nurt, leave. Ps.
cxix. 121 ; N^3, shut up, Ps. Ixxxviii. 9. Impurity both a divine judgment and a
natural consequence of the worship of nature. Idolatry permitted in the providence
of God to take a grossly sensual form, from the sexual character ascribed to the universe.
Hence a symbolical and religious significance given to sexual intercourse in connection
with idolatrous worship, as representing the active and receptive powers In nature.
Temples thus erected to impurity. According to Herodotus, every woman was to
appear once in her life in the temple of Mylitta and prostitute herself to a stranger.
Aramaic virgins gave up their virginity in the temple of their native goddess Anaitis.
Similar practice still prevailing in Hindostan. Thus Israel worshipped Peor, Num.
XXV. 1 ; 2 Kings xxiii. 7. So in the worship of the Phoenician Adonis or Thammuz,
and the Sidonian Astarte or Ashtaroth. Hence the abominations of the Phallus or
Lingam. The organs of generation, especially the male, represented and worshipped
in rites which degraded men below the brutes. Hence the obscene images and the
practices connected with them. Herodotus says the Egyptians celebrated the feast of
Bacchus in the same manner as the Greeks, except the dances, and that instead of the
Phallus they had obscene images carried about by women, pevov to alhoiov ov ttoWu)
ri(^ ^Xaaaou ibv tou dWov au^fiaros. Image of Priapus of a similar character, and
annually adorned with flowers by Roman women. Certain deities regarded as especially
l)residing over sensuality. Aristotle says magistrates ought to banish all the lascivious
scenes represented in images and pictures to the temples of such di-ities, and that only
adults should be present at their festivals. Abominable and unnameable actions of
the gods related partly as symbolical, partly as mere lascivious inventions. Prominent
place given to prostitutes (Iletairia) in connection with Pagan idolatry. Honoured as
priestesses in the worship of Venus at Cyprus, as well as in other large temples of
Greece. The deep degradation to which idolatry conducted its votaries seen in some
of the Dames given to that deity, e.g., KaWiirvyas, and iropvrj, or the prostitute. In
the Roman games in honour of Floni, prostitutes appeared naked. In Athens, while
female education was generally neglected, prostitutes cultivated science and art;
attended the lectures of philosojihers ; wrote books ; kept schools where young women
were in.structed in prostitution and young men in eloquence; delivered lectures while
kreping brothers, husbands taking their wives to hear them ; had their especial
p.«iuters ; sat naked to artists for pictures and images of Venus ; were at the origin
CHAP. I.] SUGGESTIVE COMMENTARY. 107
i: some of the most important undertakinfifg of antiquity. The prostitute Phrync
amassed so much wealth as to erect a golden statue to Venus and restore the walls of
Thebes. Strabo says the riches of Corinth were the fruits of prostitution by the
Iletairia in the temples of Venus. Above 1000 young women kept for the purpose.
Their prayers believed to have especial influence with the goddess in the pul)lic
festivals and in times of public distress. Numbers of Iletairia vowed to Veuus in
case of successful undertakings. 'AKaOapaiav (d not, KaOapos, clean, from kctc.
and alpo), to take away). Moral impurity ; all that disgraced the honour of creatures.
Von Hoftnann. Uncleauness among the ancient heathen encouraged Ity the character
and example of the deities worshipped. Xenophon complains that Ilesiod and Homer
ascribed to the gods all tliat is base and shameful among men. Cicero acknowledges
the injurious influence of such representations on the min<ls of the people. Plato
speaks of their evil effects, especially on the young who are unable to discriminate
between what is symbolical and what not, and who retain through life the impressions
received in youth. Isocrates says, the poets say of the gods what no man would say of
his enemy. Dionysius Ilalicarnassus, about the time of Christ, says, tilings were handed
down from the Greeks concerning the gods which were uuwoitliy of men, and that, as
the consequence, people either despised the gods that wallowed in such corruption, or
gave themselves over to the same practices. Seneca s-xys, shame must be lost in the
man that believes in such gods. Men, despairing of comfort or help from the multi-
plicity of conflicting gods, and finding no rest to their spirit in the worship of visible
nature, gave themselves up to sensual lusts, the special sphere of the gods they
worshipped. Meleager justified his unnatural lust by the example of Jupiter and
Apollo. Athenseus defends sodomy and fornication on the same principle. The poet
Martial, the same. Terence represents a young man justifying his uncleanness by the
picture of Jupiter and Danae. Ovid describes Byblis appealing to the example of the
gods as a warrant for incest. Naked statues another cause of uncleanness. Pliny
says, men practised unchastity from the sight of the naked statues of their female
•leities. Tholuck on Heathenism. Ground to believe that till the age of Praxiteles,
the sculptor of the celebrated Venus of Cnidus, who made little lascivious images for
His own worship, Venus and the Graces were represented clothed. This naked Cuidiau
Venus, of which the Venus de Medici at Florence is only a feeble version, brought
strangers from all parts to see it. Wordsivorth's Greece. 'K;/ rais iiriOvfi. Eeing
in, &c. Stuart. Tou aTLfx. The object of God in delivering them up to uncleanness.
Middle voice, though not so occurring elsewhere. Von Hcfmann. Passive. Phil.,
Thai., Meyer, '^v eavTOis, against themselves, sin bringing its own disgrace. Beza.
Self-pollution, ' effeminate,' as in 1 Cor. vi. 9. Cast. Among themselves, one debasing
another. Eras., Vat, De Wette, Meyer, rhil. 'Ej/ aurots, to be preferred as the more
difficult and sufficiently supported reading : the action intended being tiiat by which
each one's body is debased in itself, not the body of one by the action of another. Von
Hofmann.
25. Who changed the truth nf God into a lie, and loorshiix^cd and served the creature
more than the Creator, who is blessed for ever. Amen.
Changed. Bartered ; exchanged ; gave up the one for the otlier.
Truth of God. 1. The true idea of God ; 2. The true God himself.
What is truly God. God, the only true self-existent Being.
All other existences derived from and dependent on God.
God, the only true object of ^vorship and ground of trust.
103 SUGGESTIVE COMMENTARY. [CHAP. I.
Lie. 1. An idol or false god. So Isa. xxyHI 15 ; xliv. 20 ; Jer.
xiii, 25 ; Hosea vii. 1.
2. Falsehood ; false worship ; a false religion. An idol a lie —
1. As professing to be what it is not ; 2. As deceiving him who
trusts in it.
The whole mythology of Egypt, Greece, and Rome, thus characterised.
So Paganism of the present day ; saint and image worship ; Mam-
monism.
Changing the truth of God into a lie a universal sin ; seen —
1. In putting the world or the creature in the place of God ;
2. In putting our own views or those of others in the place of God's
word.
Everj^thing opposed to God, a lie. A lie either verbal, intellectual,
or practical.
All truth radiates from and converges in God as its centre.
Christ the Truth as well as the Way and the Life, John xiv. 6.
"What is separate from God and Christ, necessarily a lie.
Satan, the father of lies, the author and promoter of idolatrous
worship.
£verthing a lie which — 1. Disappoints man's hopes ; 2. Fails to
satisfy the cravings of his immortal soul.
" A lie," -WTitten on all sinful pleasures and pursuits. That life a
lie which —
1. Is not according to God's will ; 2. Is not directed to God's glory ;
3. Does not realise God's enjoyment.
Worshipped. Refers to what is external ; homage of the heart.
(;(j(l U) bu regarded with reverence and awe as the Supreme Being.
Served. The liomage of the heart embodied in external acts.
Usually expressed in the bending of the body or of the knee.
In Eastern countries the forehead often made to touch the ground.
After the fall, divine worship connected with sacrifice. Abel's oli'er-
ing. Gen. iv. 4.
No apj)roach to God by a sinner without an atonement.
Life demanded as the penalty of sin. Hence blood to be shed, Lev,
xvii. 12, 14 ; Heb. ix. 22.
Christ crucified, the true sacrifice through which we draw nigh to
God.
Cain and his offering rejected, because rejecting Christ and His atone-
ment.
Abel ollered in faith and humility ; Cain in pride and unbelief.
Covenant made with God by sinners only through sacrifice, Ps. 1. 4.
CHAP. I.] SUGGESTIVE COMMENTARY. 109
Worsliip and service inseparable. What a man worsliips he serves.
The worship of the heart discovered by the service of the life.
The creature. Any person or thing that is not God. Creature-
worship in a thousand forms : —
The universe ; nature, and the life or principle pervading it ; tlie
sun, moon, &c., as sources or symbols of this life-principle ;
natural objects, as rivers, &c. ; animals ; spiritual beings ; dead
men ; images ; pictures ; living men.
The creature worshipped when anything takes the place of the
Creator — -
1. As an object of admiration ; 2. Of affection ; 3. Of trust ; 4. Of
joy ; 5. Of worshij).
More than the Creator. Charge heightened by the comparison —
1. Along with or besides the Creator. Israel's sin, Zeph. i. 5 ;
Samaria's, 2 Kings xviii. 33.
God allows no rival in worship, love, or trust. A rival an insult and
dishonour.
2. More than the Creator. " Along with God " soon becomes " more
than God."
Witness the worship of the virgin and saints in Eoman Catholic
countries.
3. To the disparagement or neglect of the Creator. The issue of
creature-worship.
God either all or nothing. " I would thou wert either cold or hot,"
Eev. iii. 15, 16.
Blessed for ever. God only to be named with reverence and ador-
ing love.
Praise provoked by profanation. If others dishonour God, let us
exalt Him.
God worthy to be eternally praised — 1. As infinitely good and ex-
cellent in Himself ; 2. As the author of all good to us and to
His creatures.
Jehovah contrasted in both respects with the gods of the heathen.
As a matter of fact, God blessed and praised for ever. Another con-
trast with the gods of Paganism.
The empty tombs of Apis, the ox-god of Egj^jt, visited as objects of
curiosity.
Temples of Egypt, Greece, and Eome, interesting ruins and relics
of antiquity,
Jupiter, Apollo, and Diana, names known only in history and
poetry.
}\0 SUGGESTIVE COMMENTARY. [CHAP. I.
Idols of ancient Paganism exliibited as monuments of liuman blind-
ness and depravity.
Idol-worship decreases w^tli the progress of light ; Jehovah's ever
intreasing.
God's excellence in Himself the aggravation of the sin of idolatry.
Jehovah the fountain of living waters ; all others broken cisterns,
Jer. ii. 13.
Amen. A Heln-ew word signifying " truth " or " truly.'"' Used for
confirmation, Num. v. 22.
Added by the Jews to prayers and benedictions in the synagogue and
the family.
Curtom continued in the Christian Church, 1 Cor. xiv. 16. Ex-
presses assent, assurance, desire.
Ti]v a.\T)d. T. Qeov, true idea conoerning God. Cam., Cal., Haldane. True God.
Grot., Schott., Flatt, Wells, Stuart, Ilodpe. What God really is. Eisner. True wor-
ship of God. Drusius. True doctrines of His nature, and genuine institutions of His
worship. Doddr. Truth about God: gen. of the object. Meyer. The truth which
God is Him.<elf, and which we possess when we have God. Von Hofmann. 'F,v rip
ypev^d, with a lie, i.e., images. Vat. Into a falsehood. Mortis, Cast., Beza, Pise.
A f.ilse pretended God. Schott. A false representation of God. Eisner. Those which
by nature were no gods. Gal. iv. 8 ; or only demons, 1 Cor. x. 20. Whitby. Falsehood,
or false worship. Stuart. False god. Hodpe. For a lie. Ellicntt. 'Eae^aadijaav,
venerati sunt. Beza. Eras. Coluernnt. Vulgate, Pagn., Pise. Intransitive: 're-
ligiosi fuerunt' — were devout, as (Te^ofxevoi, Acts xiii. 43. 50. Pareus. 2e^. e.xpresses
Internal worship ; Xarp., external. Bengel, Hodge 'EXarpevaav, coluerunt. Beza.
S.'r^ierunt. I^agn., Pise. *E(re/3. K. i\aTp.= Ileh., ^iqnfn '12^, worshipped with
gacrlfices and with bended body. Hapa t. ktict, besides the Creator. Mor. Instead
cf. Grot. In opposition to. Hamm. Above ; like P, Ps. viii. G ; xlv. 8. Drus. Not
the Creator : expresses a negation, as Acts xviii. 13. Flatt. Heathenism knows of no
creation by a personal will ; only Tlieogonics and Cosmogonies. Niehon. Galen,
Seneca, and others, believed God not to be a Creator, but a Disposer or Demiurge, vif;wing
matter as existing from eternity. Platonics acknowledged a Creator, but did not wor-
ship him with sacrifices. Herodotus says the Egyptians were the most religious of men;
y<.-t, according to Diogenes Lacrtius, worshipped the sun and moon, aud all useful ani-
mals, as god.s. Greeks most religious, yet had recourse to 'the Unknown God' only
in times of public distress, Acts xvii. 22, 23. YiV\o'yr)TO'i. The words N^n 71^3,
•blessed is He ' frequently added to the name of God by Jewish writers. N^T :;n3
V^^~.^^, 'the Holy One, blessed is He,' contracted into \Y3'p\n, a common title given to
the Divine Being. Kt'j t. aiuvas {aio3i>, from, aei, always, and C:v, being), lit. to the
ages, = Cpiy?, or D/'iy "ly. Sometimes limited by the nature of the subject, as Exod.
xxi. C ; xil. 24. D^IV = age, world, time hidden or out of sight ; from oSy, to hide.
Other terms u.sed, ny, nvj, Di)5. In the New Testament, alwv improperly translated
•world,' which is properly Koa/nos. The former refers to time, the latter to the visil)le
fabric of the world or universe. ' AfJ.rji' = ["pN, truly ; rendered yePOLTO, be it so,'
Duut. xxvii. 15 ; d\r]Om, truly, Jer. xxviii. 6 ; truth, I.sa. Ixv. 16. Use of it in the
CUriAlian Church derived from the Stni>lures audthe practice in the synagogue.
CHAP. I.] SUGGESTIVE COMMENTARY. Ill
23. For this cause God gave them up to vile affections; for even their women d:d
change the natural use into that which is against nature.
Vile affections. Base lusts ; sliameful passions ; infamy joined to
lust.
Internal lusts leading to foul and abominable actions.
Unmentioned and unmentionable crimes of the heathen.
Debasing God by idolatry, they debased themselves by lust.
Deifying nature, they "vdolated its laws by unnatural crimes.
First degrading God to a level with the beasts in worship ;
Then left to degrade themselves below the beasts in lust.
Tlie vilest of all slavery, to be given up to our lusts and passions.
Their women. The climax of depravity and corruption of manners.
Woman the last to be affected in the decay of morals.
Lust in its \'ilest, lowest form found in the more modest sex.
The disease exhibited to show the need of a divine Healer.
Their women, as contrasted with those of Jews and Christians.
Character of Christian women, a chaste conversation, 1 Pet. iii. 2.
Women in ancient Egj^pt, Greece and Eome notorious for unchastity.
UaBrj driuias, base passions. Stuart. Shameful passions. Con. <£ IJoius.
Gr., 'passions of dishonour or disgrace;' Hebraism for 'disgraceful passions,' or pas-
sions bringing disgrace by their indulgence. Stronger expression than aKadapai.av.
Meyer. Denied by Von Hofmann. QrjXeLaL avr, their females ; OrjX. more suitable
than yvuaiKes, the sin being that of the se.xes. Meyer. Seneca, Martial, and other
Roman writers, show the infamous lewdness prevailing among the women of Rome at
that period. Seneca says of them : ' Libidine vero nee maribus quidem cedunt, pati
natte : Adeo perversum commentse genus impudicitiai viros ineunt ' Martial speaks of
such under the name of 'tribades.' TertuUian calls them 'frictices.' Saiii)ho, the Mell-
known poetess, guilty of such abominable lewdness ; 'Infamem qua; me fecistis amataj.
Ovid.
27. And lijceivise also the men, leaving the natural use of the woman, burned in th'ir
lust one toward another: men with men tiorking that which is unseemly, and receiving
in themselves that recompence of their error which was meet.
Likewise also the men. The unnatural sin found in both sexes.
Men with men. A prevalent sin among Greeks and Romans, 1 Cor.
vi. 9 ; 1 Tim. i. 10.
The sin of Sodom, Gen. xix. 5 ; of Gibeah, Judges xix. 22 ; of some
heathen deities.
Working. The sin committed with earnestness ; made a business.
Not slightly and occasionally, but thoroughly and in daily practice,
Eph. iv. 19.
112 SUGGESTIVE COMMENTARY. [CHAP. I.
Recompence. 1. In the lusts themselves ; 2. In tlieir effects, such
as —
1. Health impaired and bodily frame debilitated;
2. Mental faculties enfeebled ;
3. Conscience seared and moral sense weakened and degraded ;
4. Finer feelings and delicate sensibilities blunted and extinguished ;
5. Incapacity to appreciate the natural affections ;
6. Insensibility to the noble and good, the beautiful and true.
Error. In intellect, heart, and life ; departui-e from truth and holi-
ness.
Substituting the creature for the Creator the grand error of a depraved
heart, Isa. xliv. 20.
The great aim of the arch-adversary of God and mankind.
Meet. 1. Just and due ; 2. Suitable to the nature of the offence.
God's fear and worship cast off, it is meet — 1. That all good things
depart ; 2. That all evil things come in their place. God's
established order.
'OfXOiws 5e Kai. Both women and men practising unchastity with those of their
own sex. Von Hofm.—^py}(nv, use ; not enjoyment : the delicacy of the sacred writers.
Beng.— Opyr] avT. ets dXX7;\. Unnatural lust common among tli" Greeks, and after-
wards equally so among the Romans. Allowed to citizens, but forbidden to slaves by
the laws of Solon and the Lex Scandinia. The gods of the Greeks tliemselves guilty
of it. Philosophers also. Plutarch says, Solon and Zeno both practised it. Horace
and Martial confess it without a blush. Seneca speaks of troops of uuhappy youths
brought together at banquets for the purpose. A distinction made between the pure
love of boys (iraiSepaaTia), and the impure {apaevoKoiTia), which only incrpased
the evil. Socrates thought it necessary to counsel Xenophon, wlienever he saw a
b»autiful man to flee from him at once. Critias, another of his disciples, attempted the
crime in his master's presence, from which the latter with difficulty restrained him. —
*.\<rxT?/iocri'J'7?»'. Unseemliness. Ellicot. Used by the LXX for Ileb. nnj.;, nakedness
or lewdness.— 'AKTi/ita^tai'. In their being given up to dishonour their own bodies,
ic. Whitby, Pyle. In this very shame, not in the consequences ; these at least not
considered in the first instance. De Wette. In that being done to them by their like
which they did to theirs. Von Jfofinann. UXavrjs. Idolatry. Estius, Fereira.
D'parture from nature ; the unnatural lust itself. Beza. Their vices. Flatt. Wan-
dering from God. Jlodge. Jl\ai>T], all sinful erring, in contrast to following the right
path appointed by God ; here unnatural lust. Von Ho/inann. Used for Heb. yiJ'S,
transgression, Ezra x. 13.
28. And even as they did not like to retain God in their knowledge, God gave them over
to a reirroliate mind, to do those things which are not convenient.
Like. Approve ; judge worthy ; thought it not good ; rejected.
Men bin from a depraved judgment and Avicked choice.
CHAP. I.] SUGGESTIVE COMMENTARY. 113
The enmity of the lieart to God the origin of idolatry, Rom. viii. 7.
The fool hath said in his heart, No God. He wishes none, Ps. xiv. 1.
Natural to consult their o^vn liking, not God's authority, Exod. v. 2.
Retain. God already known— 1. By the light of nature ; 2. By
prior revelations.
The sun shone in men's face, but the light was unpleasant, John
iii. 19.
The knowledge of God not liked, and so given up. " Depart from
us ; we desire not," &c., Job xxi. 14.
Knowledge. Gr., Acknowledgment ; more than mere intcdlect.
Includes regard, confession, worsliip, Ps. i. 7 ; ci. 4 ; Hosea i. 4, 6 ;
CoL i. 10.
Men did not like to recognise the Creator in His o^\^l world.
So with the Redeemer. " He was in the world, and the world knew
Him not.'^
God to be retained in our knowledge. That knowledge may be lost.
Reprobate. 1. Undisceming ; void of right judgment ; unable to
distinguish and approve what is good and right.
2. Rejected ; disapproved ; cast away as vile and worthless.
Metaphor from metals, dross, refuse, Jer. vi. 30 ; Isa. i. 22.
Or from Grecian games ; rejected competitor, 1 Cor. ix. 27 ; James
i. 12.
Allusion to the sin ; they liked or approved not to retain, &c.
Reprobating the knowledge of God, they receive a reprobate mind.
Not liking to know God, they are left neither to know nor to like tlie
The miderstanding and affections made to act and react on each
other.
A reprobate mind feeds on ashes ; calls good evil, and evil good, Isa.
V. 20 ; xliv. 20.
The heathen came to see no evil in vice, fornication, theft, &c.
Punishment often made to correspond with the offence.
Jacob deceives his father, and is deceived by his uncle and his own
sons.
Adonibezek cuts off men's thumbs and has his o^vn cut off, Jiid. i. 7.
David kills Urijah, and the sword departs not from his house.
Takes Urijah's wife, and Absalom takes his own, 1 Sam. xii. 10, 11.
Babylon sheds the blood of saints, and her own is shed. Rev. xvi. 16 ;
x\'ii. 6 ; xviii. 6.
Sin thus brought to remembrance, and its evil shoA\Ti and felt.
Convenient. Proper ; becoming rational creatures ; fitting.
H
114 SUGGESTIVE COMMENTARY. [CHAP. I.
"Not convenient," a figure of speech for shameful, injurious, un-
natural.
Their conduct became opposed — 1. To the light of nature ; 2. The
dictates of conscience ; 3. The considerations of prudence.
EiTor in worship naturally leads to error in life.
Polytheism and idolatry generally a religion of obscenity and blood.
'EdoKLfxacrav, from Sokcw, to seem ; SoKLfxa^co, to try as metals ; to approve. OvK
iooK. Were unwilling. Grot. Did not care. Vat. Approve, Zegler. Think proper.
Beza, Pise. Depraved choice. Calv. Approve upon trial ; choose ; think worth while.
Flatt. Were not solicitous. Doddr. Approve or judge worthy. Hodge. Ileb. ]~2,
~P~, nn^. — 'Exetf iu ewiyv. Retain, kc. ; emphasis on the verb. Beza, Pise.
'VLirL-yvuiCTLS, more than yvwais ; includes acknowledgment ; did not acknowledge G-od
as they ought Locke. In their knowledge (notitia). Vul., Mor., Pise. In acknow-
ledgment (agnitione, agnoscendo). Beza. Worship. Grot. Did not like to know and
acknowledge God. Henry. To know rightly ; honour ; have such a knowledge as
influences the heart and life. Flatt. 'EirLyvo^c-is, a knowledge connected with the
direction of the will towards the object. Von Hofmann. =- Heb. nj,T with the various
meanings of knowledge, acknowledgment, understanding, approval, regard, love. —
'AdoKi/xov. Both active and passive, like dcrvveros, diricrTOS, &c. Actively:— non-
discerning ; void of judgment ; non-approving ; foolish. Pagn., Beza, Pise, Beng.,
Parkhurst, Doddr., Thol. Quern Deus vult perdere, prius demeutat. So the Syriac :
vain, empty. Tremellius. Passively :— rejected, vile, worthless as dross ; reprobate.
Mor., Est., Vat., Flatt, De Wette, Meyer, Stuart, Ellicot. Wicked (improbum).
Castalio. Not approved or standing the test; hence, base. Sch'6ttgen. = irovripov,
dwoSXTjrov, dxpT/o'TOi'. Hesychius. Allusion to the word edoKL/xaaav ; casting out
the acknowledgment of God ; God gave them over to an outcast mind. Con. & Hows.
An unbecoming, or uncomely disposition, having the moral judgment against it. Von
Hofm. Used for the Ileb. D'J'P, dross, Prov. xxv. 4; Ps. i. '2;Z.—Mri KadriKOVTa.
A meiosis or litotes. The opposite thus strongly expressed. Things by no means
becoming. Pagn., Eras., Vat., Beza. Not agreeable to nature or reason. Whitby.
Mo.st inexpedient. Doddr. Not proper, according to the moral judgment, to be done.
Von H'l/iti. The religion of the old Romans for a considerable period free from images ;
during that time their morals comparatively pure. Posidonius. In peace and war
they observed good morals ; right and duty observed less on account of the laws than
from natural impulse. Sailust. Decay in the simplicity of their religion followed by a
decay in morals. Dion. Hal. In Cato's time fornication already common. Cato
himself kept a prostitute, and approved of brothels as means to prevent adultery and
unnatural lust. Slaves already instructed the youth in the most unchaste dances.
Lucius Fhiminius, the comiucror of Pliilip of Macedon, the first accused of sodomy.
Scipio Africanus compelled to expel two tliousand prostitutes from the camp before
Numantia. In tlie Cataline war, unnatural lust already spread among all classes.
Youths prostituted themselves to obtain money for luxuries. Seneca says the judges
Were bribed to acquit Clodius of adultery with Cassar's wife, by being made partakers of
the same crime, and of unnatural lust at the same time. Proof of the state of Roman
morals in the popularity of Martial's epigrams ; many of them unfit, according to his
own 8tatem«;nt, to be read by women or young persons, and popular only because
obscene. With Greek art and civilisation, connected as it was with idolatry, came also
corruption of morals. According to Herodotus, the morals of the Barbarians superior
to those of the Greeks ; scandalous with the former for a uiau to be seen naked, while,
CHAP. I.] SUGGESTIVE COMMENTARY. 115
with the latter, not uncommon for both sexes to be so. Men contended in the Knmps
quite naked, even the apron about the loins discontinued. Uiimarriapealilc girls per-
mitted even by Plato to contend naked in the races of the youth. .Solon consecrated a
temple of Venus as a brothel, where female slaves were prostituted to young Athenians.
The lives of their great men shamelessly immoral. Pericles divorced his wife to k^-ep
a concubine. The profligate Alcibiades, as well as Pericles, lived when Grecian culture
had reached its highest development. Tholuck on Heathenism.
29. Beino filled iclth all unrighteousness, fornication, covetousness, maliciousness ; full
of envy, murder, debate, deceit, malignity.
Filled. Tliese things neitlier rare nor slightly practised.
Possessed the heart and mind, alone and uncontrolled.
Were either not at all or but slightly tempered M'ith virtues.
Things of which all were guilty, though in different degrees.
Prevailed in some under one form, and in others under another.
Character of society in general, and its individual members in par-
ticular.
Even partial exceptions rare, only proving the rule.
True of the ancient heathen world, by the testimony of their own
writers.
True of modern heathenism and all lands uninfluenced by the gospel.
The seeds of all sins in the heart ; restraints removed and circum-
stances favouring, these germinate and develope in the life.
The gospel influences men even when the heart remains unchanged.
Christianity has changed the manners of countries ; improved the
laws ; enlightened the understanding ; instructed the general
conscience.
Contrast between the character of the heathen here given and that
of believers.
Heathen filled with all unrighteousness, fornication, wickedness, &c. ;
Believers full of all goodness, filled with the fruits of righteousness,
Eom. XV. 14 ; Phil. i. 11.
Heathen haters of God ; believers filled vaih. all the fulness of God,
Eph. iii. 19.
Heathen full of envy, murder, debate, &c. ; believers filled with the
Spirit, Eph. v. 18.
Heathen without understanding ; believers filled with all knowledge,
Rom. XV. 14.
All. 1. In every form and ramification ; 2. In the highest degree.
Sino against our neighbour first specified as more obvious.
Unrighteousness. Iniquity in general ; injustice in particular.
Witliholding what is due and perverting what is right.
118 SUGGESTIVE COMMENTARY. [CHAP. I.
Every sin has in it the nature of unrighteousness.
Sin is ^\Tong done to God, our neighbour, and ourselves.
The Roman Empire itself built up by violence and \ATong.
Romans acted on the principle that might is right.
The heathen seek independence by making slaves of others.
The shave robbed of his manhood and treated as cattle.
Woman robbed of her rights and treated as a slave.
Fornication. Uncleanness in general ; inward lust ; includes adul-
tery.
Universally allowed and practised among the Greeks and Romans.
Wickedness. Inclination to evil and the practice of it.
iMalice clierished in the heart and acted in the life.
Malevolence. Satan's character ; hence called the wicked one. Matt,
xiii. 19 ; 1 John ii. 14.
Covetousness. Eager thirst for money and earthly possessions. .
Readiness to overreach and take advantage of others.
The cause of strife, war, and bloodshed among men, James iv. 2.
The sin of Balaam, 2 Pet. ii. 15 ; of Judas, John xii. 6 ; of false
teachers, 2 Pet. ii. 3.
Character of the Pharisees nnder the cloak of religion, Luke xvi. 14.
Characteristic of the heathen. Disposition to 23ilfering and theft
universal.
Maliciousness. Disposition to inflict injury and take revenge.
Thus AdcMiiljczek cut off men's thumbs and great toes, Judges i. 7.
Nero set fire to Rome and charged it on the Christians.
Caligula wished the Romans had but one neck to destroy them at
once.
Envy. Vexation that another possesses what we do not ourselves.
" Base envy withers at another's joy,
And hates the excellence it cannot reach." TJiomson.
Thus Cuin ; Joseph's brethren ; Haman ; Jewish priests and elders,
Matt, xxvii. 18.
Murder. Manslaughter, whether legalised or forbidden.
A common sin among the Romans and heathens generally.
The lives of men, especially of slaves, of little account.
Slaves at Rome thrown into the sea for breaking a crystal.
Deadly combats of gladiators the amusement of the people.
Sometimes cost Europe twenty-five thousand lives in a month.
Wars of the Romans legalised murders on a large scale.
Jliuiian sacrifices common in heathen countries.
llcalhen revenge only satisfied with the Ijlood of its object.
CHAr. I.] SUGGESTIVE COMMENTARTT. 117
Debate. Strife in words, not for truth but vain-glory.
People, in their ordinary concerns ; philosophers, in their speculations.
Jews charged with it in connection with their religious fasts, Isa.
Iviii. 4.
Deceit. Lying universal at Ptome and in all heathen countries.
Ancient Greeks notorious for falsehood and deceit.
Character of the Cretans applicable to the Greeks in general, Titus
i. 12.
Malignity. Malice concealed under a cloak of friendliness.
A bad disj)osition leading to acts of mischief, Ps. vii. 14 ; x. 7, 14.
'AStKia, injustice. Beza, Pise., Doddr. Taken generally, and including what
follows. Grot, Flatt. Romans^ called ' Raptores orbis.'— llop^eia. Genuineness
doubtful. Omitted in the Cod. Sin. and best MSS. Its place changed in others. Some
WSS., retaining iropveLa, omit ■jrovr]pia ; the latter to be retained, a.s best agreeing
with the context. Koppe. UoppeLa generally rejected by critics. If genuine, a
species of the uncleanness mentioned ver. 24, 26. Flatt. Lewdness. Dnddr. Unclean-
ness had been already mentioned. Nielson. Women justified their adultery by I'lato's
doctrine of the community of wives. Thol. — llovripLa, improbitate. Fag., Fisc.
Versutia. Fras. Perversitate. Cast. Readiness for every mischief. Beza. Evil
designs entertained against others. Theoph. Delight in injuring others without
advantage to ourselves. Beng. Mischief: according to some, Trouyjpia is doing
mischief; /ca/cta, a malicious temper; KaKorjOeia. the liabit of doing mischief.
Doddr. A tempting and seducing others to evil. Alford. — llXeove^ca, avarice. Pag.,
Cast., Beza, Pise. Insatiable desire for riches, however gotten. Par. Immoderate
and unnatural desires. Bengel. Horace represents a Roman as instructing his son
to make a fortune ; if by right means, well ; if not, by any means he can. Juvenal asks,
Quando major avaritiaj patuit sinus? Covetousness at Rome excited by the fact that
the census was taken of each person's income every five years, with public commenda-
tion in case of increase, blame if otherwise. Thol — Ka/cta stands before TrXeo^e^ia
in Cod. Sin. and other MSS. Malice. Pise, Pag., Cast. Viciousness. Vat. Per-
versity. Eras. Vice, the evil of our nature. Beza. Purposed, resolved wickedness.
Calv. Malignity, Doddr. llovqpLa and KaKia, both wickedness or desire to injure
others ; the former, perhaps, when without appearance of advantage to the actor, the
latter with such appearance, or when the actor has been injured. Flatt. KaKia,
the habit of hurting another ; viciousness. Cicero- — ^ouov, murder in its various
forms. Human sacrifices in the most cultivated times of Greece and Rome. la
Rhodes, a man was sacrificed every year. The same at Salamis, the priest piercing the
victim through with a spear, and then burning the body. In Chios and Tenedos, a
man was torn in pieces as a sacrifice to Dionysius Omadius. In Laceda^mon, a man
was annually sacrificed to Mars. In Laodicaea, a virgin wont to be sacrificed every year,
till exchanged in Adrian's time for a hind. Arabians sacrificed a boy every year at their
Bacred cliest. Phoenicians and Cretans frequently offered human sacrifices. Greeks
never commenced their labours in the country without having sacrificed a man. A man
annually offered at Rome at the feast of Jupiter Latiaris. Aristomenes, the Messenian,
sacrificed to Jupiter Ithometes three hundred men. The Taurians of Chersonesus*
sacrificed to their Diana all stran§:crs driven on their coast. The Phocians burned a
man entire to the same idol. Erechtheus, the Attican, and JIarius, the Roman, both
sacrificed their daughters, the one to Persephone, the other to the Dii averrucci.
118 SUGGESTIVE COMMENTARY. [CHAP. I.
Aristi(les him'^elf sacrificed to Dionysius Omestes the three sons of the sister of the
Persian king, whom he liad taken captive. Themistocles sacrificed several noble
Persians. In Inter times, the Romans annually cast into the Tiber thirty human figures
as substitutes for as many human sacrifices formerly oflfered. Roman slaves often
recklessly put to death. Juvenal represents an angry master saying of his slave, 'Away
to the pond with him ; ' and replying to the inquiiy. Why ? ' Fool, is a slave a man ?— it is
my will.' — 'Sic volo, sic jubeo ; sit pro ratione voluntas.' When a slave in a family killed
his master, the whole body of them, sometimes to the number of four hundred, men,
women, and children, were put to death. Combats of gladiators first exhibited by the
Etrurians from tlie custom of killing slaves and captives at the funerals of their masters.
First exhibited in Rome by Marcus and Decimus Brutus, at the funeral of their father,
B.C. 264. At first confined to puMic funerals ; afterwards given at those of most per-
sons of consequence. Immense numbers exhibited at entertainments, and especially at
public festivals, by the magistrates. IMore than ten thousand after Trajan's conquest of
the Dacians. Most frequently fought in the amphitheatre. Women not only pre.sent,
but sometimes fought themselves. The fate of the vanquished at the will of the people.
A gladiator, spared one day, had to contend again the next. The victor also to fight
agjiin. In some combats, lives never spared. Seneca calls these combats 'mera
homicidia,' and declaims against the cruelty of the Romans in having and witnessing
euch scenes of blood. — AoXoi;. ' Timeo Danaos et dona ferentes.' Virgil. Juvenal
asks, ' Quid Roma) faciam ? Mentiri nescio.' — KaKO-qdeLa, malignity. Pap., Mm:,
Bcza, Pise. Jloroseness. Grot , Zeg. Notable wickedness. Calv. Exercising one's
thoughts how to injure a neighbour. Theocl. Inveteracy of all evil and pernicious
babits. Doddr. Seizing on what belongs to others ; causing trouble and mischief.
Beng. Putting an evil construction on words and actions, from love of mischief.
Stuart. Finding pleasure in causing and seeing suffering. Haldane. The passive
side of evil ; capability of, and proclivity to, evil. Alford. 'KaKorjOeia, the habit of
putting a bad construction on the conduct of others. Aristotle. KaKOTjdrjS =
KaKorpoiros. Hesychius. *
30. Whisperers, hacJcbiters, haters of God, despiteful, proud, boasters, inventors of evil
things, disobedient to parents.
Whisperers. 1. Those who speak evil of others in secret ; especially,—
2. Those who by secret maligning canse discord among friends.
Backbiters. Evil-speakers, especially calumniators of the absent.
Haters of God. Enemies of God in heart and w^ork, Kom. viii. 7.
Hatred of God the essence of sin ; love of God that of holiness. •
Hatred to God sho^vn — 1. In dislike to His character as just and
holy ; 2. To His government as opposed to evil-doers ; 3. To
HLs laws as forbidding what is sinful ; 4. To His people as bear-
ing His image.
Hatred of God the cause of men's rejection of Christ, 1 John xv. 21-24.
Written in characters of blood in times of persecution, Ps. Ixxix. 2, 3.
Show.s the intense wickedness and madness of the human heart.
God hated who is— 1. Supremely excellent ; 2. Man's greatest Bene-
factor.
CnAr. I.J SUGGESTIVE COMMENTARY. 119
An unholy nature the root of such hatred, aggravated l,)y conscious
guilt and dread of God.
The hatred only overcome by the belief of God's love as seen in
Christ.
Despiteful. Contemptuous ; insolent ; reproachful ; adding insult
to injury.
Disdainful to inferiors. The ordinary bearing of heathen masters to
their slaves.
Paul's description of his own former bearing towards the Christians,
1 Tim. i. 13.
Proud. Arrogant ; disdainful ; supercilious ; contemptuous.
Elated with superiority over others. Known character of the
Romans.
Pride the natural offspring of man's unrenewed heart.
Cast angels out of heaven and mankind out of Paradise.
Boasters. Vain-glorious ; ostentatious ; conceited ; puffed up.
" Proud " of excellence really possessed ; " boasters " of what is fancied
and unreal.
Proud before God ; boasters before men. Proud in heart, boasters in
tongue.
Boasting the offspring of pride mingled with vanity.
Inventors of evil things. Contrivers of evil, evil deeds, and evil
pleasures, Prov. xvi. '27.
Inventing new ways of sinning and of causing suffering.
The character of fallen man to seek out evil inventions, Eccl. vii. 20.
Clever minds abandoned by God, clever only in devismg evil — ejj.,
Satan.
Disobedient to parents. Refractory against parental authority.
The fifth commandment one of the laws of nature.
Originally written on the heart, but only obeyed in the Lord, Eph.
vi. 1.
Disobedience to God naturally followed by disobedience to parents.
"^idvpiaras, secret maligneis. Alford. Who speak evil secretly of persons pre-
sent. Theod., Doddr. — KaraXaXovs, detractores. Mor., Estius. Obtrectatores. Eras.,
Fag., Vat., Drus. Oblocutores. Beza. Malcdici. Cast. Open calumniators of the
absent. Theod., Doddr. Evil-speakers in general, whether openly or secretly. JIald.
Slanderers. Ellicot. Open slanderers. Alford. — 6eo(TTi;7eiS, either active or passive.
Accented on the penultima, active; 'haters of God.' So Beza, Pise, Grot., Est.,
Wetstein, Schleusner, Flatt, Doddr., Grleshach. Accent on the last syllable, passive ;
*hated of God.' So Parens, De Wette, Meyer, Alford, Ellicot. O€0(XTvy€is =
fiLffovfJLCVOL VTTO ©cou. Hesychius. Clement of Rome seems to have understood the
word both ways, speaking of the sin as dco<JTV')'ia, and the persons as (XTvyrjTOL Tij3
120 SUGGESTIVE COMMENT ART. [CHAP. I.
Gey. Tacitus has 'Deo cxosos ' — >T(3pLcrTas, contumelious. Eras., Faff., Cast., Pise.
Injurious. Beza. Violent and overbearing. Doddr. An insulting person. Alford.
llfb. 0'N3, proud, Prov. xv. 25. Roman emperors, as Caligula and Nero, notorious
txamplfS. Also both Greeks and Romans in their treatment of their slaves. In
Sparta, slaves received a certain number of lashes annually to remind them of their
condition. For their more complete humiliation, slaves had to sing songs ridiculing
themselves. An annual hunt of them by young armed Spartans. Roman slaves not
regarded as persons, but as things. — 'Tirepricpavovs, proud of what they had. Theod.,
Doddr. Who despise all but themselves. Theophrastus. Heb. 11 ; nN3 ; nJ3 ;
C";, proud, lofty, arrogant; f?, a scorner, Prov. ill. 24; Isa. xxix. 20 ; |"1V, terrible,
Isa. xiii. 14. — 'AXa.toi'aj, arrogant. Grot., Vat. Vain-glorious boasters (gloriosos).
Eras , Btza, Par., Est. Braggers (jactatores). Pise. Pretenders to what they do not
possess. Theod., Doddr. So Plato. Ileb. y~'^ ; Tn;. — 'Ecpevperas KaKcov, inventors
of all such things as minister to vice. Bloomfield. Planning new sins and making a
business of it. Chrys. Inventing new ways of inflicting injury and suffering, as in
war. Benp. Kukcop, not vices, but evils done to another. Von Hnfmann. Tacitus
calls Sejanus. 'facinorum repertor.' Virgil calls Ulysses, 'scelerum inventor.' Antiochus
J'piphanes called an inventor of all wickedness, 2 Mace. vii. 31. A reward offered by
a Romaa emperor to any who could invent a new pleasure. ' Variatio delectat.'
31. Without understanding, covenant-breakers, without natural affection, implacable,
timnerciful.
Without understanding. In tilings moral, spiritual, and divine,
Eph. iv. 18.
Allowing themselves to be led, not hy reason but by passion.
AVise to do evil, but to do good having no knowledge, Jer. iv. 22.
God's description of fallen man. There is none that understandeth,
Eom. iii. 11.
Covenant breakers. Without good faith ; violating contracts.
Di.sregardiiig God as well as faithless to men, Gen. xxxi. 53.
Covenant-breaking the oflspring of covetousness and selfishness.
Laban an example, Gen. xxix. 15-27. Contrasted with the godly
man, Ps. xv. 4.
Without natural affection. Both as parents and children. Parents
likt; the iiUn-k, Job xxxix. 16.
At Ronie, parents exposed their children to death for selfish ends.
The murder of infants regulated by the laws of Eomulus.
Exposure of children sanctioned Ijy many heathen states.
Pagans .sicrificed their offspring to theii- false gods, Deut. xii. 31 ;
Ps. cvi. 37.
The jjiactice of our own Pagan ancestors in Britain and Ireland.
Children when grown up in like manner neglected and exposed aged
parents.
CHAP. I.] SUGGESTIVE COMMENTARY. 121
All the relations of life disordered and perverted by the fall.
Duty fails on both, sides. Unfaithful parents, undutiful chil-
dren.
No true affection in pampering the body and destroying the soul.
Pagans sacrificed their children to Moloch ; others to the God of this
world.
Implacable. Gr., Unsocial. Not entering into or living in friend-
ship with others.
Man opposed to man as if of different natm-es or spheres.
All true sympathy lost in the multiform rule of selfishness.
Kevenge regarded as a virtue among the ancient heathen.
Unmerciful. Cruel ; pitiless ; hard-hearted ; unforgiving. "Wit-
ness slavery.
The slave trade. Treatment of slaves. Stripes, torture, death for
trifles.
Gladiators' shows. Neither hospital nor alms-house in all the heathen
world.
The tender mercies of the wicked are cruel, Pro v. x. 12,
" There is no flesh in man's obdurate heart ;
It does not feel for man." Coivper.
'Aavverovs. Not in Chrysostom and Ambrosiaster. In the older Syriac before 701'.
direLOets. Perhaps instead of dcrvudETOVS, by an error of the copyists ; and then both
admitted. Flatt. Foolish, rise, Par. Void of understandinj)?. Vat., Beza. Irra-
tional. Eras., Theod. Void of honourable feeling. Mor. Wicked. Koppe. Without
the natural understanding of men. Doddr. Indicates such madness as is the mother
of great crimes. Schott. Destitute of moral understanding. Alford. davveros, in
a moral sense, one who does not listen to a good word ; conip. LXX, in Ps. xxxii. 8-9.
Von Hofmann. = dcrvvecdrjTOvs, without conscience. Suidas. — AcTwOerovs, in-
compositos. Vulg., Mor. Covenant-breaking. Pag., Pise, Beza, Par., Eras., Vat.
Uncivil, unsocial, morose. Cast., Theod. Who will neither enter into covenants net
keep them when they do. Schott. Without good faith. Alford. Ileb. n"3, treacher-
ous.— ' AoTop'yovs {arepyoo, to love from natural instinct). Void of charity. Beza,
Pise, Eras., Vat. Void of natural affection, and, as its effect, of love and humanity in
general. Flatt. Stoical indifference to the parental and filial duties, Madcnight.
Insensibility to the voice of natural relationship. Von Hofmann. Petronius says of
the Romans, 'No one brings up children, as those known to have heirs are excluded
from banquets and entertainments.' — 'Aairovdovs [aTreudiO, to make a libation, as in
sacred feasts, and other rites for confirmation of friendship, or any solemn agreement).
Not in the Cod. Sin., nor in the other oldest MSS. ; and therefore rejected by critics as
a gloss from the margin. Violators of contracts. Vat. Not entering into covenants.
Mor., Eras. Perfidious. Cast. Implacable. Pag., Beza, Pise, Par., Est. Like
dcTTTOvdos iroXefxos, an internecine war, admitting of no reconciliation. Flatt. Who
shamelessly break their engagements. Theod., Doddr. 'Acriroudoi^dypioi, ix^poL.
Eesych. — ^ AairXayx^oi (d, without, and aTrXayxJ^ov , bowels), insensible to the
impression of suffering and need. Vo7i Hofmann.
122 SUGGESTIVE COMMENTARY. [CHAP. I.
32. Who, Innv'ing xne judgment of God, that they lohich commit such things are worthy
of death, not only do the same, but have pleasure in them that do them.
Knowing. By the liglit of nature and voice of conscience. Hence,
inexcusable.
Judgment. Ordinance, statute or sentence ^vritten on tlie heart.
Guds law Avith its annexed penalty. EveryT\^here traces of a moral
sense.
Judgment of God often exercised on nations and individuals in this life.
Such things. Any of them ; not necessarily all. Such like things,
though not named.
Conscience i^ronounces all such things to be wrong and worthy of
punishment.
Death. 1. Death of the body. Many of these offences punished
capitally by Greeks and Romans.
2. Sulfering in general ; punishment whether here or hereafter.
The universal conscience connects suffering with sinning, Acts
xx\dii. 4.
Kemesis or divine vengeance. Idea of future punishment universal.
Heathen have had their place of torment as well as of bliss.
Have pleasure in. Consent to ; approve of ; be pleased with.
Deliberate ajjproval of vice the climax of depravity.
!Men incrc-ase their o^^^l guilt by encouraging sin in others.
Them that do them. Them that practise them, occasionally or
habitually.
!Much of the world's pleasure derived from the sins of others.
Paul himself an example before his conversion, Acts viii. 1 ; xxii. 20.
Heathen practised evil and approved of it ; Jews did not approve,
yet practised it.
The heathen who did not practise vice themselves, saw it willingly
in others.
One partaker of another sin — 1. By ordering it, as Saul, 1 Sam. xxii.
17 ; 2. Aiding and abetting it, as Jehoshaphat, 2 Chron. xix. 2 ;
3. Praising and commending it, Ps. x. 5 ; 4. Consenting to it
by word or deed. Acts vii. 58 ; 5. Participating in it, Ps. 1. 18 ;
6. Not reproving and, as far as we can, preventing it, 1 Sam.
iii. 1.3.
Tlie depravity of human nature abundantly demonstrated.
The disease had reached its height. World ripe for judgment or
mercy.
Human means powerless to effect a cure. Patience of God in en-
during such sin.
CHAP. I.] SUGGESTIVE COMMENTARY. 123
Tlie precioiisness of the blood that can atone for such a mass of guilt.
The power of the S^Dirit's grace that can renew and sanctify such
souls.
'ETTLyvovres. Some MSS. add ovk hotjaav, and one, ovk iyvwaav. So the Vul-
gate: 'Non intellexerunt, quoniam,' &c. The clause bejrinning with otl rejected and
placed in a parenthesis by some critics, as not found in the Syriac, Chrysostom, Theo-
doret, (Ecumenius : found, however, in the Cod. Sin. and other MSS. ^EirLyv. indicates
a knowledge voluntarily attained, men having assured themselves of it by reflection.
Von Hofmann. — ALKaicojUia, justice. Vulg. Retributive justice. Eras., Par. Law
of nature. Beza. God's decision. Cast. Rule of right. Locke, Command or pro-
hibition; also, penal sanction, threatened punishment. Flatt. God's righteous judg-
ment or appointment. Farkhurst. Doddr. Statute, ordinance. Stuart. Sentence of
God immutably written on the conscience. Alford. Ileb., U|I^P, pn, TpS. While
the Romans were trampling under foot the rights of others, they were foiming a code
of laws for themselves, which are still the foundation of jurisprudence throughout
Europe. Con. <£■ Hoivs.—lIpaaaoi^Tes: Trpaacrco, simply to do; iroLeoj, to do with
eagerness and method. Same distinction, Rom. ii. 3. — ^"A^tot Oav. Death taken figura-
tively for punishment, misery, suffering. Stuart. Eternal death. Philippi. Temporal
death as inflicted by God. Meyring. Penal state in Hades. Meyer, Thol. Probably a
general term for the fatal consequences of sin. Alford, Umbreit. Death penalty in-
flicted for crimes which are inconsistent with the peace of society. Grot., Von Hofin.
Draco's penal code said to have been written in blood. Solon's laws punished with
death a ruler found drunk ; also, any person who took up what he had not laid down.
By the laws of the Twelve Tables, death inflicted for cutting another's hay or corn under
night ; injuring another's reputation by pasquils or squibs ; setting fire to another's
house or corn-stacks ; poisoning, and preparing, buying, or selling poison with that
intent; nocturnal meetings; sedition; betrayal of a citizen to an enemy. By other
Roman laws it was made death to appear with deadly weapons with intent to kill ; to
seduce or debauch respectable boys or girls ; to bear false witness ; to commit sacrilege ;
to buy or sell a freeman as a slave ; to steal or sell the slave of another. The belief of
a state of future punishment universal among heathen nations. 'Righteousness regu-
lates those punishments in the life to come, in concert with the terrestrial gods, the
avengers of the crimes of which they are the witnesses.' — Timaus of Locris, who says
these punishments are according to ancient sacred opinions. According to Plato, the
incurably wicked, assassins, and those guilty of atrocious crimes, are eternally punished
in Tartarus. Virgil makes departed souls have their lot immediately decided in the
invisible world by the three judges, Minos, JEacus, and Rhadamanthus. Among those
consigned to the place of torment, were persons who have cruelly treated < brother, a
son who has ill treated a father, a patron who has deceived a client, adulterers, traitore,
the covetous, selfish, unfaithful, and incestuous.— 2 uj/euSo/vOiicri (So/cew, to seem or
think), consent. Vat. Assent, flatter. Eras. Patronise, favour. Be:a, Par. Ap-
plaud. Pise, Willmet. Approve of and delight in sin in ourselves and others,— the
highest pitch of wickedness. Calv. Excuse and praise it. Flatt. Deliberate appro-
bation of vice. Stuart. Sins aggravated by their being done deliberately. Hodge.
Not only practise the sins, but compose eulogies on those who do so. Tlieod. Same
word rendered 'allow,' Luke xi. 48 ; 'be pleased,' 1 Cor. vii. 12; 'consent,' Acts, viii. 1 ;
xxii. 20. Seneca notices the delight taken in sin by the Romans of his time, as making
the case of most men hopeless :— ' Vitae peccata delectant. Omnibus crimen suum volup-
tati est. Lffitatur ille adulterio in quod irritatus est ipsa difficultate ; Icetatur ille cir-
cumscriptione furto.^ae.'
124 SUGGESTIVE COMMENTARY. [CHAP. IL
CHAPTER IL
1. Thtrtfort thou art inexcusable, 0 man, whosoever thou art thatjudgest; for v-herein
thou judgest another, thou condcmnest thyself: for thou that judgest doest the same
things.
Therefore. J\rarks the transition from the Gentile to the Jew.
A special application of the truth as to the universality of sin.
Those who judge and condemn others not, therefore, exempt from the
charge themselves.
Practical inferences usually drawn hy Paul — 1. For consolation, as
Eom. V. 1 ; viii. 1 ; 2 Cor. vi. 1 ; 2. Admonition, as Rom. xii.
1 ; Heb. ii. 1 ; 3. Conviction, as here.
Thou. Change to the second person singular common with Paul.
1. Gives more liveliness to the address ; 2. Takes more hold of the
conscience.
Hearers and readers apt to lose sight of themselves in general state-
ments.
Pointed appeal. Thou art the man. A message from God unto
thee.
Inexcusable. "Without any just ground of excuse. Men are so
because — 1. They have a knowledge of their duty ; 2. Were
created with ability to perform it ; 3. Know the consequences
of neglecting it ; 4. Condemn others for domg so. To do what
we condemn is self-condemnation.
Natural to fallen man to seek grounds for self-justification, Gen. iii.
12, 13.
Grace does the opposite— c.f/., the publican, Luke xviii. 13 ; prodigal
son, Luke xv. 18, 19.
^len think to cover their own sins by condemning others.
The Gentile already jjroved inexcusable, chap. i. 20 ; the Jew here.
Superior knowledge brings greater responsibility, not excuse.
Important part of a preacher's work to show the sinner inexcusable.
0 man. Any and every cliild of Adam. Jews especially in view.
Tact of the apostle. Jew approached by degrees. Described before
being named.
Prejudice not to be excited at the outset. Wisdom in winning souls.
Man rational, immortal, responsible ; therefore inexcusable.
Whosoever. Inexcusable whatever be— 1. The nation we belong
to ; ± The ])rivileges we enjoy ; 3. The iDrofession we make ;
4. Tlie position we occuj^y.
CHAP. II.] SUGGESTIVE COMilENTARY. 125
Parentage and nationality may only increase responsibility.
Judgest. 1. Sit in judgment ; 2. Pass sentence ; condemn. So
Matt. vii. 1.
Habitual character and employment. Case of the Jews, and of tlie
Pharisees especially.
Spirit of self-righteousness and uncharitable judging part of fallen
nature.
Self-conceit and censoriousness common to Jew and Gentile.
Jews pronounced the Gentiles Ijorn in sin and under condemnation.
Pharisees passed the same judgment on the common people, John ix.
34 ; vii. 49.
Heathens also judged and condemned others. Proof of a moral
sense.
Those least careful themselves often the most ready to judge others.
Grace makes a man see himself in the sins of his fellows.
" There goes John Bradford, but for the grace of God."
Judging others to be avoided, because — 1. We are incapable of
judging accurately ; 2. Are not invested with the office of judge,
Eom. xiv. 4 ; James iv. 12 ; 3. Judging others generally the
effect of uncharitableness ; 4. Expressly forbidden by Christ,
Matt. vii. 1. In order to avoid the sin —
1. Be slow to judge and do not condemn without evidence ;
2. While different motives are possible, do not ascribe an action to
the worst ;
3. When there is just ground for doubt, suspend your judgment ;
4. When you are obliged to condemn, do it with regret ;
5. Listen cahnly to apology, and readily admit every extenuation ;
6. Confound not in one general censure all of a party or sect ;
7. View men's actions in the sunshine of charity, not in the shade of
moroseness.
Same things. Similar dispositions and modes of conduct. Vir-
tually the same. So 1 Cor. xi. 5.
Same in substance, though not in form ; in heart, if not in life.
Murder committed in hatred and causeless anger. Matt. v. 22 ; 1 John
iii. 15.
Adultery, in a lustfid look. Matt. v. 28. Idolatry, in covetousness,
Eph. V. 5 ; Col. iii. 5.
Ungodliness a thing not of tale and measure, but ot weight and
quality.
Men often found doing what they condemn in others ; e.g., David,
2 Sam. xii. 5.
12Q SUGGESTIVE COMMENTARY. [CHAP. 11.
Ato. Conclusion from, ch. i. 32. Flatt, Nielson. From, ch, i. 18. Boysen. From what
follows ; inexcusable because guilty thyself. Macknight, Whitby. - 0 avOp. Jews
intended. Doddr., Taylor, Whitby, Fhilippi. Gentiles. Beza. Gom. Romans. Grot.
Man in general. F/a«, ro?i //o/«iann.— 0 /c/aiJ'Wi', who judgest another. Pise. Pass
condemning sentence. Beza. Judge as a magistrate. Chrys. Habitual character and
emi.loymen't Boy>>. Moral judgment of one against another : man taking the place of
God. Von IFn/iii. Cliaracteristic of the Jews to judge the Gentiles. Meyer. Heathen
philosophers often guilty of what they condemned in others. Beza. Heb., ]^'^, ^i v;, J ns,
to try, Job. vii. 18; 0'pi<^, to make guilty, condemn, Ps. v. lO.— 'Ei/ u., wherein.
rul., Luth. In that which. Martin, Deodatl. Whilst. Flatt, JSfidson. With what
judgment. Griesbach, Xielson.
2. But we are sure that the judgment of God is according to truth against them which
commit such things.
Sure. 1. From the liglit of nature ; 2. From the Word of God.
The conviction of God being a righteous Judge deep in man's nature.
Part of the knowledge of HimseK originally given to man, chap. i.
19, 20.
Jews, and men in general, slow to admit this truth in regard to
themselves.
Judgment. Decision ; sentence ; condemnation. God a Judge as
well as a Father.
!Men dealt with as subjects and as reponsible creatures.
The consciousness of this truth deeply seated in man's nature.
According to truth — 1. The facts of the case ; 2. Justice and equity.
God's judgment founded on men's real character and conduct.
Looks to the heart, and not the outward appearance ; works, and not
persons.
Actions diller in their character and desert according to —
1. The motives which prompt ; 2. The circumstances which accom-
pany them.
The oll'ending servant that knew his master's will beaten with many
stripes.
God's judgment of men and actions often the opposite of man's.
Men l)oth incompetent and partial judges of others' actions.
Omniscience necessary to judge in all cases according to truth.
God's judgment is — 1. Correct; 2. Impartial; 3. Final and decisive.
By Him actions are weighed, I Sam. ii. 3. Careful and correct judg-
ment.
" Tckel " written on each one's conduct,— weighed in the balances,
Dan. V. 27.
Job's wish realised in all,— weighed in an even balance, Job xxxi. 6.
CHAP. II.] SUGGESTIVE COMMEXTARY. 127
Kar dXrjOeLav. Predicate of to Kp. r. Qeov, accordinp; to truth. Martin, Diod.,
Flatt, Eeiche. Right. Luth. Just. Griesb. Impartial. Boys., Stolz. Acconlins to
justice. Wells. Corresponding to their actions. Meyer. Taken adverbially :— truly,
really. Von Hofm.
3. And thinke.st thou this, 0 man, that juilpest them that do such things, and doest the
same, that thou shalt escape the judgment of God?
Thinkest. Gr., Calculatest. Jews calculated on escaping God's
judgment, Isa. xxviii. 15 ; Ps. 1. 21.
So men in general. Men's thoughts often vain, foolish, and wicked,
Jer. iv. 14.
Builders of the tower of Babel constantly represented in the world,
Gen. xi. 4-7.
Man. Jew and Gentile, rich and poor, on the same footing before
God.
The Jew brought down to the level of other men.
National and social distinctions disregarded by God.
Escape. Jews and most men think to escape God's judgment. The
Jews — 1. From their relation to Abraham ; 2. Their possession
of the law ; 3. Their circumcision ; 4. Benefits already received ;
5. Their own good works ; 6. Merits of their ancestors ; 7. Blow-
ing of trumpets at new year ; 8. The day of atonement.
Men in general think to escape with as little reason — 1. Through
wealth, power, or exalted position ; 2. Poverty and insignifi-
cance ; 3. Religious profession, church membership, or sacred
ofhce ; 4. Personal conduct ; 5. Pious parents and forefathers ;
6. Practice of religious rites and ceremonies ; 7. Prayers, fastings,
and alms-givings ; 8. Sufferings and afflictions in the present
life.
Jews solemnly warned that they should not escape, Amos. ix. 1-4 ;
Ps. 1. 7-22.
The only escape from God's righteous judgment found in Christ,
Acts iv. 12.
The only escape from the flood found in the provided ark, 1 Pet. iii.
20, 21.
The gmiij fiee, the pardoned alone escajje, the judgment of God.
Aoyifv (X070S, reason ; an account or reckoning) thinkest. Vul., Luth., Mart ,
Diod., Flatt. Reckonest with thyself. Nidson. Ileb , 3t'n. — 'EKcpev^rj {(pevyujj
to flee ; €K(p€vyio, to escape). How the Jews thou-lit lo escape appears in their Rabbini-
cal creed and oral law. 'All Israel have a portion in the world to come, except heretic?,
Epicureans, deniers of the oral and written law, and despisers of the wise men ' I'irke
128 SUGGESTIVE COMMENTARY. [CHAP. IL
Av ih. ITilchoth Teshuvah. 'Tf a man's merits exceed his sins, he is righteous. If he
perform one commandment, he gives preponderance to the scale of merit, and obtains
salvation. The weighing is not according to the number of merits and sins, but tlieir
prcatness. Tlie study of the law is equivalent to all the commandments.' Hilchoth
Talmud Torah. 'When Israel sound their horns before the Holy One in the seventh
month, He rises from the throne of judgment and sits on the throne of mercy ; is filled
with pity towards them, and changes the attribute of judgment for that of mercy.'
Vayikra Jiabba. A prayer for New-year's day is : ' Regard the merit of our ancestors
who were born on this day. Justify through their righteousness those who hope in
Thee. Attentively view the ashes of Isaac heaped upon the altar, and remember this
day, in favour of his seed, his being bound as a sacrifice. They depend on the righteous-
ness of the first patriarch, and rest on the merit of the only son.' ' Repentance atones
for all transgressions ; yea, though a man be wicked all his days, and repent at last,
none of his wickedness is mentioned to him. At this time, when there is no temple
nor altar, there is no atonement but repentance.' HlUlioth Teshuvah. ' The day of
atonement also atones for them that repent' Ibid. 'On the day of atonement, the
custom is to make atonements. A cock is taken for a man. The father of the family
first makes atonement for himself. He takes the cock in his hand and says. This is my
substitute ; this is my exchange ; this is my atonement. He then lays his hands on it,
as was wont to be done with the sacrifices, and immediately gives it to be slaughtered.'
Order nf Atonement. A cock is taken ' because, as its name signifies a man (1^^),
there is a substitution made of a man for a man.' Orach Chaim. (Old Paths.)
4. Or dcspisest thou the riches oj his goodness and forbearance and long-sv fTering, not
knowing that the goodness of God leadeth thee to repentance.
Despisest. A heavier charge. Contempt of God's goodness.
A -w i.-u ineaclier will urge forward the ploughshare of conviction.
Insensibility to God's judgonent leads to contempt of His goodness.
The tuqDitude of sin, a despising of the riches of divine goodness.
All impenitence and wilful sin carries in it such contempt.
God's goodness despised— 1. When not duly noticed ; 2. When not
followed by grateful acknowledgment ; 3. When the end aimed
at in it is disregarded.
The object of God's goodness is— 1. To exhibit His perfections and
receive His creatures' praise; 2. To attach them to Himself in
gratitude and love ; 3. To lead them to obedience and a holy
life.
Continuance in sin indicates contempt of God's goodness.
God's long-suffering made an occasion for man's long sinning, Eccles.
viii. 11, 12.
Delay in punishing misconstrued into indifference to sinning, Ps.
1. 21.
Riches. A favourite word with the Apostle. Implies abundance,
preciousness.
Kiches of the wi.^dom and knowledge of God, Rom. xi. 33 ; of His
CHAP. II.] SUGGESTIVE COMMENTARY. 129
glory, Kom. ix. 23 ; of His grace, Epli. i. 7 ; ii. 7 ; of the glory
of His inheritance, Eph. i. 18 ; of the glory of this mystery,
Col. i. 27 ; of the full assurance of understanding, Col. ii. 2 ;
unsearchable riches of Christ, Eph. iii. 8 ; riches of the pour
Macedonian converts' liberality, 2 Cor. viii. 2.
Riches of goodness is goodness overflowing, multiplied, long-continued.
Riches of forbearance is patience all but unwearictl.
Riches of long-suftering is delay in punishing beyond all expectation.
God not only exercises goodness, &c., but riches of goodness, &c.
Corresponding aggravation of the sinner's impenitence.
Goodness. 1. Kindness, 2 Cor. vi. 6 ; Eph. ii. 7 ; Col. iii. 12 ; Tit. iii. 4.
2. Gentleness, Gal. v. 22. Contrasted with severity, Rom. xi. 22.
God's goodness shown — 1. In His patience ; 2. His providence ; 3.
His proffers.
Shown to the Jews — 1. In making them His people, Deut. vii. 6 ; 2.
In the benefits He bestowed on them as such, Neh. ix. 22-25 ;
3. In the gentleness with which He treated them, Hosea iii. 4 ;
Neh. ix. 17-21 ; Acts xiii. 18.
God's goodness, through obstinate unbelief, turned into severity,
Rom. xi. 22.
Sin against goodness especially aggravated. The sin of men in
general.
Forbearance. Patience in bearing with sinners, Rom. iii. 26 ; Matt.
xvii. 17.
God's forbearance seen — 1. In the character ; 2. The continuance of
men's sins.
Sin an act of rebellion against — 1. The highest authority ; 2. The
greatest goodness ; 3. The most absolute purity.
God's forbearance towards Israel seen especially in the wilderness,
Ps. xcv. 10 ; Acts xiii. 18.
His forbearance towards men seen throughout their impenitent life.
Long-suffering. Slowness in inflicting deserved punishment.
Forbearance respects the magnitude ; long-suifering, the multitude of
men's sins.
Every moment of his conscious existence man breaks God's law and
sins. Matt. xxii. 37.
The corrupt spring of the heart emits a continued stream of corrupt
thoughts, &c.
God's goodness stands over against the fact that man has already
sinned ;
BJa forbearance, that he sins even now ;
I
130 SUGGESTIVE COMMENTARY. [CHAP. II.
His Jovg-sujfering, that he will still continue to sin.
Long-suffering not unlimited suffering. Waited in Noah's days, yet
tlie flood came.
Foot of divine vengeance slow, but in case of impenitence, sure.
God's goodness, forbearance, and long-suifering to be co^Died by man,
Matt, xviii. 22-35 ; Eph. ii. 32.
Not knowing. 1- Being ignorant ; 2. Not considering, as Isa. xlii. 25.
TliL- ignorance a sinful one ; rather want of thought than knowledge.
Of some thhigs men are willingly, therefore culpably, ignorant, 2 Pet.
iii. 5.
^fuch of man's ignorance wilful and from want of consideration.
Darkness loved, John iii. 19. Eyes closed against the light, Matt.
xiii. 15.
Cause of nun, Hosea iv. 6 ; Isa. v. 12, 13. The worst ignorance, that
of God and His ways.
Leadeth. As by a mother's hand, in the most loving and friendly
manner.
God leads, not drives. Men dealt mth according to their nature.
God draws with loving-kindness, Jer. xxxi. 3 ; with cords of love,
Hosea xi. 4.
God's goodness the most likely means of softening the heart.
Affords the greatest encouragement to repent j ready to forgive.
Presents the strongest motives to repent — 1. Gratitude ; 2. Hope of
happiness.
Allows tune and opportunity for it ; connected with forbearance.
Leads as regards — 1. God's intention ; 2. Its own fitness as a means.
Voices of God's goodness calling to repentance, heard in —
1. The common mercies of every day. Lam. iii. 23 ;
2. The special mercies and deliverances at times experienced ;
3. The alUictions and trials with which He visits men, Job xxxiii.
10-3G; Ps. xciv. 12 ; Prov. iii .5 ;
4. The admonitions of His word, Ileb. iii 7 ;
5. The secret operations of His Spirit, Gen. vi. 3 ; Rev. iii. 20.
Thee. God deals with men individually, not in the mass.
Thee, as if there were none else in the world. None lost in the
crowd.
God's ciire, like His authority, over all mankind, Ps. cxlv. 9.
A message from God to ourselves in each providence and mercv.
Repentance. In general, a change of mind — 1. Of our views as to
om- conduct, Matt, xxvii. 3 ; 2. Of our feelings in regard to
others, Acts xx. 21 ; 3. Of purpose, Matt. xxi. 29 ; Acts viii. 22 ;
CHAP. II.] SUGGESTIVE COMMENTARY. 131
4. Of disposition, Acts v. 31 ; 5. Of conduct and procedure,
Kev. ii. 5.
In particular, repentance towards God is a gracious change —
1. In our mind and disposition towards Him; 2. In our life and
conduct.
A turning to God, Acts xxvi. 20 ; 1 Thess. i. 9. Repentance unto
life, Acts xi. 18.
Is God's gift, Acts xi. 18 ; 2 Tim. ii. 25. Bestowed by Christ, Acts v. 31.
Wrought by the Holy Spirit given for that purpose, Zech. xii. 10-12.
Connected with faith in Christ crucified. Acts xx. 21 ; Zech. xii.
10-12 ; 1 Thess. i. 9.
Followed by remission of sins and eternal Hfe, Matt. iii. 8 ; Acts
xxvi. 20.
Includes — 1. Godly sorrow for sin, 2 Cor. vii. 9 ; Luke xxii. 62 ;
Zech. xii. 10-12 ;
2. Acknowledgment of it, with prayer for forgiveness, Ps. xxxii. 5 ;
Ii. 3. 4 ;
3. Hatred of sin, and resolution through grace to forsake it, Hosea
xiv. 2, 3 ;
4. Belief in and hope of God's mercy through Christ, Acts ii. 38, 41 ;
Hosea xiv. 3 ;
5. Restitution and reparation, as far as possible, Luke xix. 8.
Examples : — David, 2 Sam. xii. 13 ; Ps. Ii. 1, &c. ; Manasseh, 2 Chron.
xxxiii. 12, 13 ; Zacchaeus, Luke xix. 8 ; Peter, Luke xxii. 62 ;
the publican in the temple, Luke x\'iii. 13 ; the prodigal son,
Luke XV. 17-20 ; the woman who was a sinner, Luke vii. 38 ;
Saul of Tarsus, Acts ix. 1-20 ; the three thousand. Acts ii. 38, 41.
Beautiful exemplification of repentance in Ephraim, Jer. xxxi. 18, 19.
Repentance leads to forgiveness, and is further deepened by it, Luke
vii. 38-48.
No repentance in God, 1 Sam. xv. 29 ; yet ascribed to Him after t]ie
manner of men. Gen. vi. 6.
UXovTOS {irXeo}, to fill), riches. Vulg., Luth., Mart., Diod. Sweetness. Syriac,
ttX. t. XPV<^T', abundant goodness, as Ps. Ixix, 16, Est. Exuberant g. Stolz, De
Wette, Van Ess., Knapp. Heb. 1?'^, ^T, '0^, p^ii.—XpvcrroTrjTOS (xpaofiai, to
use), goodness. Viilg., Luth. Benignity. JJiod. Gentleness. Mart., Doddr.— Avoxv^
{dpa, and ex", to hold in or back), i)atience. Vulg., Luth., Mart.. Diod. Tolerance.
rag., Beza, Pise, Par. Forbearance. \Doddr. — JMa/c/30^u/A£as {fxaKpos, long, and
Bv/xos, mind or anger). Longanimitatis (formed in imitation of the Greek). Vtdg. So
Luther, Langmiithigkeit, Long waiting. Mart. Slowness to anger. Beza, Diod.
Lenity. Pise. Xprjar., benevolence in general; dvox- , mercy in proposing pardon
and happiness to fallen creatures ; fxaKpod., patience in waiting long lor their repent-
ance. Blackwdl. — Karacppopeis {Kara, down, and (ppov^w, to think; have low
132 SUGGESTIVE COMMENTARY. [CHAP. 11,
thoughts of;, contemnest. VuJff. Despisest. LutJi., Diod., Mart. Mistakest. Knapp.
Ayvoujv (A and yiPU}(TKCt}), not knowing. Hart., Diod. Art thou ignorant? &c. Vul(}.
Knowest thou not? &c. Luth. Wilt thou not mark? &c Stolz. Not marking. Da
Wette. Cousiderest not. Flatt, Van Ess., Gossner. Heb. VT,, to know or lay to
heart, as Isa. xlii. 25 ; Ilosea vii. 9. — To xpV'^TO'^i benignity. Vulg., Beza, Pise, Diod.
Goodness. Mart. 'H xP'ycT'OTTJS, the disposition; TO xpT/OTOi', the manifestation of
it— 'A'/et, brings (adducit). Vula. Leads (deducit). Beza, Pise, Luth., Beng., De
Wttte. Draws. Diod Invites, allures, or incites. Par., Eras., Vat., Mart. Calls.
Knapp. Urges, as Gal. v. 18. Boys., Stolz. 'Ayei, more than /caXfi ; wishes, or
ought to impel, lead, or bend thee. Flatt.— Meravoiav {/jcera, denoting change, and
voi's, the mind), penitence. Vulg., Diod. Repentance. Mart. Change of mind.
Stolz. Entire alteration of mind or disposition. Flatt. Moral improvement of soul ; a
turning from unbelief to faith. Boysen.
5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath
against the day of wrath and revelation of the righteous judgment of God.
After. According to, as tlie effect of. Goes to the root of the evil,
Matt. XV. 19.
Hardness. Insensibility to kindness, expostulation, and correction.
E.xaniple in Pharaoh. Jews charged with it by the prophets.
The effect of sin, Heb. iii. 13. Heathen past feeling, Eph. iv. 19.
Metaphor from the skin when rendered callous and insensible.
Heart hardened — 1. By refusing to hearken to God's voice, Heb. iii.
7 ; Acts xix. 9 ; 2. By continuance in sin, Jer. xiii. 23.
God hardens men's hearts by leaving them to themselves, Isa. Ixiii. 17.
Applied to the neck, indicating stiffness, obstinacy, Jer. viii. 26 ;
xvii. 23 ; Pro v. xxix. 1.
Fixed inclination to evil and powerlessness for good.
A state superinduced by habitual disobedience.
Israel characterised as hard-hearted and stiff-necked, Exod. xxxii. 9 ;
Isa. xhiii. 4 ; Acts vii. 51.
Regulations given on account of the hardness of their heart, Matt.
xix. 8.
Hardness of heart found even in the disciples of Jesus, Mark xvi. 4.
Impenitent heart. A heart which— 1. Has not repented ; 2. Is
not easily brought to repentance ; 3. Is disinclined and unwill-
ing to repent ; 4. Is unable to repent.
The natural heart without grace always impenitent. Acts xi. 18.
By practice in sin, men may come to resist all calls to repentance,
Horn. X. 21.
Some given over to confirmed and unchangeable impenitence, Heb.
vi. 6.
Israel charged with an impenitent heart by the prophets :—
CHAP. II.l SUGGESTIVE COMMENTARY.
133
Had a wliore's foreliead and refused to be ashamed, Jer. iii. 3.
Made their heart like an adamant, Zecli. vii. 12.
Made their faces harder than a rock and refused to return, Jer. v. 3.
Were obstinate ; their neck an iron sinew and their brow brass, Isa.
xlviii. 4.
Held fast deceit and refused to return, Jer. viii. 5.
Were not at all ashamed, neither could blush for their sin, ver. 12.
An impenitent heart keeps from acknowledging the truth, 2 Tim.
ii. 25.
Brings final ruin, Luke xiii. 3. Repentance to be sought by prayer,
Jer. xxxi. 18.
Treasurest up. Implies — 1. Gradual and constant increase ; 2.
Something done to occasion it ; 3. With expectation of advan-
tage ; 4. Certainty.
Treasure denotes — 1. Abundance ; 2. Something precious ; 3. Hidden
for a time ; 4. Reserved for a future period.
Man himself treasures up the wrath ; God executes it.
Treasuring up ^vrath the sinner's daily and hourly employment.
Men add wrath to wrath by adding sin to sin, Isa. xxx. 1 ; Jer. xxxvi.
32 ; Amos iii. 10.
Every sin a seed of wrath. Terrible harvest from a life of sin.
Wrath hidden now with God ; His sealed treasures, Deut. xxxii. 35.
" This thou didst, and I kept silence." Wicked prosper in the world.
Wrath reserved to a future day. To be revealed and rendered back.
Fearful delusion of the man who expects advantage from sin.
The covetous treasure up ^vrath while treasuring up gold, James v. 3 ;
The man of pleasure while multiplying his carnal enjoyments ;
The self-righteous while adding to his fancied merits.
Hypocrites in heart as well as ojDen simiers heap up wrath, Job
xxxvi. 13.
Men ever treasuring up for eternity. The righteous also, 1 Tim. vi. 19.
Bliss or woe always accumulating according to our works.
Ko sm forgotten but what is forgiven. Solemn thing to live.
Unto thyself. Emphatic ; not God for thee, but thou for thyself.
A man reaps hereafter only as he sows here. Gal. vi. 7, 8.
Wrath. 1. Anger of God ; 2. Punishment inflicted by Him, as
Rom. iii. 13.
God's WTath no mental commotion nor sudden impulse, but —
1. Holy displeasure against sin and its author ;
2. Punishment righteously inflicted on the sinner.
Compared to a fire, Isa. xxx. 27 ; xlii. 25 ; Zeph. iii. 8 ; Jer. iv. 4.
] 34 SUGGESTIVE COMMENTARY. [CHAP. 11.
lutolerable and everlasting, Isa. xxxiii. 14 ; Nalium i. 6 ; burns to tlie
lowest hell, Dent, xxxii. 22.
The longer the stream in gathering, the greater its force.
Terrible evil of sin ; changes treasures of goodness into treasures of
Avratli.
Day of wrath. Time appointed for its manifestation and execution.
Described, Ps. 1. 3-22 ; Isa. xxiii. 10-14 ; xxiv. 19-23 ; xxx. 27-33 ;
Ixvi. 15, 16 ; Zeph. iii. 8 ; Eev. vi. 16, 17.
P^e^^ous manifestations of -ftTath only preludes to the day of wrath.
The deluge ; destniction of Sodom, &c. ; destruction of Jerusalem.
A world's accounts of six thousand years' standing to be settled.
The sins of two hundred generations over all the earth to be judged.
God's character, goverimient, and law to be vmdicated, Ps. 1. 5, 20.
The world to be rid of sin and its consequences, Zeph. iii. 8, 9.
Fixed in the purposes of the Father, Matt. xxiv. 36 ; Acts L 7 ;
xvii. 31.
Foretold by Enoch before the flood, Jude 14, 15.
Felt and feared in the conscience of every sinner. Day of vengeance,
Isa. Ixi. 2.
Day of wrath to sinners ; of redemption to believers, Luke xxi. 25-28 ;
' 2 Thess. i. 6-10.
The great business of life to prepare for the day of wrath.
*' Great day for which all other days were made." Young.
Revelation. Judgment long foretold but mercifuUy concealed, 2
IVt. iii. 9.
Judgment of the Flood foretold and concealed for 120 years, 1 Pet.
iii. 20.
All previous manifestations of righteous judgment only partial.
God at present for the most part a God that hideth Himself, Isa. xlv. 15.
Pi'vcl.it ion of righteous judgment demanded l)y God's glory and honour.
Righteous judgment. Sentence passed and executed according to
justice and equity.
Implies — 1. Examination ; 2. Decision ; 3. Retribution.
Righteous judgment not always executed here. Abel's death. Wicked
prosper, Ps. Ixxiii. 3-20.
Hereafter no guilty person escapes, no righteous one suffers.
Karo, accordlnff to. Vulff., Luth. Or, on account of. Flatt. Through. Diod.,
Sfart.—'^KX-qponjTa {(TKcWoj, to dry), hardness. Vulg., Beza. Obduracy. De Wetle.
linensibility. Slolz. Stiir-neckcdncss. Fare Ks.i. Obdurate and impenitent heart.
I^ulh. Because thou art hard and not softened by repentance. Vat. Ileb. "^P,
' •lubbomncss ; ' applied by Moses to Israel, Dcut. ix. 27.— AfxeTavoTjToy, impenitent.
CHAP. II.] SUGGESTIVE COMMENTARY. 136
Vjilff., Luth. Without repentance. Mart. Resisting repentance. Van Esx. "Wliich
cannot repent. Eras., Beza, Pise. Which knows not how to repent. Diod. Cannot
repent unless softened by divine grace. Parens. — QriaavpL^ets {Tidrnxi, to lay, and
avpiov, to-morrow, lay up for to-morrow). A Hebraism ; double active ; niakest to be
treasured up. Estius. Layest up. Erax. Ileapest. Luth. Gatherest in a heap as
a treasure. Berl. Bible. Aniassest. Mart. Amassest like a treasure. Diod. A trea-
sure of wrath. Beng. So Prov. i. 18. LXX, Orja-avpi^ovcn eavTOis /ca/ca. Comp.
Amos iii. 10, 'who store up violence and robberv.' Parkhurst. See also James v. o,
where some copies read, ' Ye have treasui-ed up fire against the last days.' Plutarch has
6r]aavpov opyrjs ; and Plautus, ' Thesaurus mali.' lleb. "ISN, to store up, Amos iii. 10 ;
lay up in store, 2 Kings xx. 17 ; |5>', to hide or lay up, Prov. ii. 7 ; xiii. 2'2 ; I3>t, to heap
up, Ps. xxxix. 7 ; Zoch. ix. 7.—'Opy7]P, anger. Vulg., Luth., Diod., Mart. Punishment.
Flatt, Stolz.— Ev ijixepg. dpyqs. On the day of wrath. Vulg., Diod. Against the day,
&c. Luth. For the day. Mart. Unto; ip for eis, as in 1 John iv. 9, IG ; or, by sup-
plying ovcrav or eaojxevrjv, which is or shall be on the day of wrath. Flatt. — Atto-
Ka\v\j/€(jiS. The Cod. Alex., followed by the iEthiopic Version, has avTaTTohoaeus,
'reward.' Some MSS., versions, and fathers have /cat following. Kat not in the Cod.
Sin., but added as a Various Reading; generally rejected by critics. Storr retains it
and reads aTroK. Kat 5ik. as a hendiadys, 'revealed righteous judgment.'— AtKaio-
KpLffLas. Righteous judgment. Vulg., Luth., Diod., Mart. Occurs only here.
6. Who will render to every man according to his deeds.
Bender. Repay, give back. Men receive back what tliey have
done.
" Tbey that sow wickedness reap the same," Job iv. 8 ; Prov. xxi!
8 ; Gal. vi. 8. "
The produce the same in kind as the seed, only greater in quantity.
" Men sow the wind and reap the whirlwind," — a more boisterous
wind, Hosea viii. 7.
In this retribution appears the Judge's omnipotence.
Every man. Jew and Gentile ; high and low ; learned and un-
learned.
Each, even to the meanest, will have his case attended to and decided.
The much wronged slave as well as his lordly master.
According to his deeds. Not profession, nor privileges, nor pedi-
gree, nor nationality, nor promises, nor resolutions, but deeds.
Deeds inward and outward ; the whole internal and external life.
Dispositions, intentions, motives, viewed as deeds or parts of them.
The character of a deed depends on that part of it which is unseen.
Deeds the means by which a man develops himself and is known.
Deeds in the various capacities, situations, and relations of life.
Deeds toward God, our neighbour, and ourselves. Include woids,
Matt. xii. 36, 37.
No deed or word but will receive its appropriate award.
13G SUGGESTIVE COMMENTARY. [CHAP. II.
Deeds recompensed according to— 1. Tlieir quality ; 2. Their fre-
quency ; 3. Their degree ; 4. Their circumstances ; 5. Their
effects.
Men responsible for the good or evil their deeds may do to others.
Deeds are seeds. The crop may extend through many generations.
The consequences of our deeds may end only with the world.
Mt'Tis example ; instructions ; institutions ; WTitten works.
Believers' good deeds receive a righteous reward of grace, Matt. xxv.
34, 35 ; Heb. vi. 10.
Their evil ones, though pardoned in Christ, visited with chastisements
here.
'ATToSwcret, indicates a 'gratia prseveniens' even among the heathen. Lange.
More correctly, ' the general system of God in governing the world ; lioiu righteousness
is to be obtained, to be specified by and by ; when it is clearly shown that by the works
of law no flesh can be justified before God.' Alford.
7. To them who by patient continuance in well-doing seeic for glory, honour and
immortality, eternal life.
Patient continuance. Steadfast, undeviating perseverance.
Uninterrupted continuance in a course of holy obedience.
Temptations, difficulties, conflicts, victoriously endured.
Continuance from the commencement of life to its close.
Excludes even the slightest departure from the path of holiness.
According to law, glory &c., only gained by patient contmuance in
goodness.
Tlie reward necessarily forfeited by any interruption in well-doing.
Honce all hope of glory on the ground of our good works cut ofi'.
Adam failed in yjatient continuance in well-doing ; so do his children.
Kightcous Noah drank himself drunk, Kighteous Lot committed
incest.
Tlie fatlier of the faithful prevaricated to save his life, Gen. xii. 12, 13.
Moses, meekest of men, spoke unadvisedly with liis lips, Ps. cvi. 33.
l^atient Job spoke impatiently, and afterwards repented in dust and
a-shes, Job iii. 3, &c. ; xlii. 6.
Tlie man " after God's owii heart " committed adultery and murder.
Peter denied his Master and afterwards dissembled with disciples,
Gal. ii. 13.
Paul and Barnabas fell into a sharp contention and separated, Acta
XV. 39.
CHAP. II.] SUGGESTIVE COMMENTARY. l.^T
Patient continuance in well-doing found only in the man Christ
Jesus, Eccles. vii. 20.
Salvation by grace through the righteousness of another, man's only
hope.
To demonstrate this the leading object of this epistle.
Well-doing. Gr., good work ; " work," not " works ; " life-long work.
Not well -knowing, well -promising, well -professing, but well -per-
forming.
Not merely abstaining from evil, but doing good ; good work.
Good — 1. As to the matter, prescribed by God and according to His
. will, Micah vi. 8 ;
2. As to the motive, done for His glory and pleasure, 1 Cor. x. 31 ;
Col. iii. 23 ;
3. As to the manner, cheerfully, earnestly, heartily, 2 Cor. ix. 7 ;
Rom. xii. 11 ; Col. iii. 23.
Good works are works agreeable — 1. To the nature God has given
us ;
2. To the relation in which we stand to God and our fellow-men ;
3. To the rule given us by God in Scripture and our o^\^l nature.
Good works are in accordance with God's will, character, and example.
Eespect both tables of the law — 1. Our duty to God ; 2. To our
neighbour.
Include — 1. Religion ; 2. Morality ; 3. Charity.
A good work fulfils our obligation to God, our neighbour, and our-
selves.
Love the essential element in all good works. Matt. xxii. 37-39 ;
Rom. xiii. 10.
Love, not in word and in tongue, but in deed and in truth, 1 Jolin
iii. 18.
The most glorious works without love only splendid sins, 1 Cor. xiii.
1-3.
A perfect pattern of well-doing seen in the Lord Jesus Christ, 1 Pet.
ii. 21-23.
Well-doing in man since the fall only the effect of grace, Rom. iii. 12 ;
Eph. ii. 10
Men renewed in Christ in order to produce good works, 2 Cor. v. 17 ;
Eph. ii. 10.
Believers required to abound through grace in such works. Col. i. 10 ;
1 Tim. vi. 18.
Not saved on account of good works, but in order to them, Eph. i. 4 ;
1 Pet. i. 2.
138 SUGGESTIVE COMMENTARY. [CHAP. II,
Seek. Implies— 1. Conviction ; 2. Desire ; 3. Endeavour.
Seek with earnest sustained effort. Paul an example, Phil. iii. 12-14.
As the one thing needful, Luke x. 42 ; hid treasure, Matt. xiii. 44 ;
Prov. ii. 4.
A holy ambition the ground of all true religion. Henry.
Keligion is the aiming at the best end and seeking it hj right means.
Pure love consistent with the motives of hope and desire, 1 Cor. xv. 58.
;Man made to seek for glory, honour, and immortality. Gen. ii. 17.
Since the fall man has either sought other things, or these in the
wrong way, Eccles. vii. 29.
These no longer to be obtained through our owti good works, John
vi. 29 ; 1 John v. 11, 12.
Glory. Various meanings in Scripture— 1. Brightness, splendour,
Hab. iii. 34 ; Luke ii. 9.
2. Beauty, magnificence, pomp, 1 Pet. 1. 24 ; Matt. vi. 29 ; iv. 8.
3. Excellence, dignity, illustrious condition, 1 Cor. xv. 40 ; Luke ix.
26 ; John i. 14 ; ii. 11.
4. Praise, honour, renown. Matt. vi. 2 ; Luke ii. 14 ; Eom. xi. 36.
5. Rejoicing, exultation and the ground of it, 1 Thess. ii. 20 ; Eph.
iii. 13 ; Phil. iii. 19.
6. Spiritual excellence, holiness, the divine image, 2 Cor. iii. 18 ; 2
Pet. i. 3.
7. Heavenly splendour and felicity, blissful presence of God, 2 Cor.
iv. 17 ; Col. i. 27 ; Acts vii. 55.
Glory here meant, both external and internal, material and spiritual.
The highest state to which a creature can be exalted.
Gloiy from God, with God, and in God. Peculiarly belonging to God.
Grace is glorj'- begun ; grace the bud, glory the full-blown flower.
True and false glory. Fallen man without grace seeks only the latter.
A glory in good works themselves ; shame and disgrace in evil ones.
Honour. Dignity ; lofty condition ; high esteem with others.
Glory from the divine approval, honour from the divine reward.
True honour that which comes from God and is ivith God.
Man created in honour, Ps. viii. 5. Its continuance lost by dis-
obedience, Ps. xlLx. 12.
Lost through the first Adam, recovered through the second, Ps. xxi. 5.
True lionour to be sought. Found in receiving and serving Christ,
John i. 12 ; xii. 26.
Only to be enjoyed in well-doing. Job an example. Job xxix. 7-25.
liiuuan honour unsubstantial, unsatisfying, and unstable. Haman,
Esther v. 11.
CHAP. II.] . SUGGESTIVE COMMENTARY. 139
Immortality. 1. Imperisliableness ; 2. Incorruptness, Eph. vi.
24 ; Titus ii. 7.
Incorruption the resurrection-state of the bodies of the saints, 1 Cor.
XV. 42, 53.
Connected with " life," and brought to light by Jesus Christ, 2 Tim.
i. 10.
Here also moral excellence as opposed to corruption or sin, Gal. vi. 8.
Spiritual incorruptness or perpetual moral excellence.
Immortality of the soul known by the light of nature.
Generally believed by the heathen. Reasoned out by philosophers.
Immortality of the body less known. Connected with that of the
soul.
Assumed in the Old Testament. The patriarchs' hope. Gen. xv. 15 ;
XXV. 8 ; XXXV. 29 ; Job xix. 25-27.
Annihilation no part of God's design. Nothing of the kind known
in nature.
Immortality of the body to have been sought by continued well-
doing. Gen. ii. 17.
Forfeited by the fall, but recovered by Christ, the Eesurrection and
the Life, 1 Cor. xv. 22.
True immortality not only the being but the well-being of body and
soul.
Glory and honour with immortality man's highest felicity.
" A perpetuity of bliss is bliss." Young.
Immortality without glory and honour man's greatest woe.
Immortality in holiness is eternal life ; in sin, eternal death.
"Well-doing not only the path, but the preparation for glory, honour,
&c.
Eternal life. Implied in " glory, honour, and immortality."
Life is — 1. "Welfare, happiness ; 2. Holiness as an inward principle.
Embraces experience and character. Found in God's favour and
image, Ps. xxx. 5 ; Gen. i. 27 ; ii. 7.
To live in sin and sinful pleasure is to be dead while we live, Eph.
ii. 1 ; 1 Tim. v. 6.
The prodigal son dead while alive, Luke xv. 24.
Eternal life an endlessly happy experience and holy character.
The reward of personal obedience according to the law, Rom. x. 5.
The free gift of God in Christ according to the gospel, Rom. vi. 25 ;
1 Johnv. 11.
Merited by Christ's obediencfi and ^iven in Him, Rom. v. 18;
1 John V. 12.
140 SUGGESTIVE COMMENTARY. . [CHAP. IL
Given by ITim in tlie knowledge of tlie Father and Himself, John
xvii. 2, 3.
Christ the Life, John xi. 25 ; xiv. 6 ; Our life. Col. iii. 4 ; Eternal
life, 1 John Y. 20.
" Father ! in Christ we live, and Christ in Thee !
Eternal Thou, and everlasting we.
The heir of heaven, henceforth I fear not death.
In Christ I live ; in Christ I draw the breath
Of the true life. Let then earth, sea, and sky-
Make war against me ! On my front I show
Their mighty Master's seal. . In vain they try
To end my life, that can but end my woe." Coleridge.
Tois Ka9' viro/x., corresponds with rots e^ ipi.9. in the next verse; e^ denotes
what is in the nature, Kara, something superadded. Benff. — Kad' VTTOfxovijv epyov
d-y. Secundum patientiam boni operis. Vulg. By endurance. Pise. With patience
in good works. LiUh. Pel-severance in good works. Doddr., Stolz, Gossner. Perse-
vering in well-doing. Beza, Mart. Steadfastness. De Wette. A steadfast practice of
pood. Van Ess.—Kad' i/iro/j,. = Si' virofx.., as 1 Cor. xii. 8; Eph. iii. 3. 'Ttto^u.. =
Ileb. nip?, nip ; perseverance supported by hope and expectation.— Ao^ai', &c., con-
nected wilh ^rjTOvcn. Beza, Eras , Flatt, Mart , Diod. With dTToSwcret. Luth. With
(pyov 6.y., the glory due to good works. Beza — Ao^av k. tl/xtju, the highest dignity —
most honourable condition. Flatt. —' A(pdapcnav (d, not; and (pdeipia, to corrupt),
incorruption. Vulg., Ellicot. Immortality. Mart., Diod., Van Ess. An imperishable
being. Luth. Incorruptibleness, imperlshableness. Beng. Uncorrupted holiness.
Boys. A hendiadys with So^. K. tl/x. ; imperishable glory and honour. Flatt. Ao^a,
an illustrious condition ; Tifxr], that condition connected with praise : a.(pdapcna, its
perpetuity. Grotius. — 7iTf]T0V(JL, connected with ho^av, &c. Vulg., Diod., Mart., Beng.
With fwT^i/ aluiv. Luth. Pursue. Diod. Strive after. De Wette. Sought. Van Ess.
The poor in sjurit who repent and are justified accordiu^ to the economy of grace.
Lange. Rather exi)resses the general principle of God's moral government without
respect to the gospel. JIaldane, Afford.
8. But unto them that are contentious, and do not obey the tt-uth, but obey unrighteous-
nrjis, indignation and wrath.
But unto them, &c. Only two classes recognised at the judgment-
Fcat.
Contentious. Gr., tlwsc wlio are of contention. Same expression,
riiil. i. IG.
^Vho rebel against God and resist His authority, 1 Sam. xii. 13, 14 ;
Job. xxxiii. 13 ; xl. 2.
Striving with our Maker the most desperate contention, Isa. xlv. 9.
Unbelief ollen u menUil resistimce atiainst God's truth.
CHA.P. II.] SUGGESTIVE COMMENTARY. 141
Every wilful transgression a quarrel against our Maker.
A course of impenitence a walking contrary to God, Lev. xxvi. 23,
27, 40.
Israel called a rebellious house, Ezek. ii. 3, 8 ; Obstinate, Isa. xlviii. 4.
Their contentiousness shown in resisting the gospel. Acts xiii. 45 ;
xvii. 5, 13 ; xviii. 6 ; xix. 9.
They who contend with God cannot be at peace with men.
Israel strove with God and Moses, Num. xx. 2, 3, 13 ; not pleasing
God, contrary to men, 1 Thess. ii. 15.
Those who quarrel with the first table of tlie law sure to do so with
the second.
The waters of Meribah ("strife") a testmiony to Israel's contention.-.:-
ness.
To contend with God the character of the ujirenewed heart, Ronu
viii. 7.
Contentiousness a contending not /or the truth, but against it.
To contend is not necessarily to be contentious, Jude 3 ; Jer. xv. 10 ;
Prov. xxidii. 4.
Prophets prophesied and apostles preached with much contention,
1 Thess. ii. 2.
Some preach Christ "of contention," Phil. i. IG ; a different thmg
and different word.
Obey. 1. Intellectually ; 2. Cordially ; 3. Practically.
The truth is to be — 1. Submitted to with the understanding ; 2. Em-
braced with the heart ; 3. Followed in the life, John iii. 36 ; Acts
xiv. 2 ; xvii. 5 ; xix. 9 ; Eom. xi. 30, &c.
The truth not to be speculated upon, but obeyed.
Truth. True standard of moral and religious duty, " Thy law is
the truth," Ps. cxix. 142.
True religion, both as to doctrine and duty ; opposed to unrighteous-
ness. So 1 Cor. xiii. 6 ; 2 Thess. ii. 10, 12.
Truth not only to be studied but obeyed ; not only to be learned
but lived.
Originally written on the conscience ; revealed in the Word of God.
Exliibited in the person and life of Christ. Christ himself the
Truth, John xiv. 6.
AU the rays of doctrinal and practical truth centre in Jesus.
Not to embrace and foUow Christ is not to obey the truth.
A heart that loves and obeys the truth embraces a revealed Christ,
John xviii. 37 ; Matt. xi. 19.
Unrighteousness, l. Theoretical ; error. 2. Practical ; iniquity, sin.
142 SUGGESTIVE COMMENTARY. [CHAP. II.
rnrii^'liteoiisness opposed to the truth. All unrighteousness a lie.
Trutii and unrighteousness two masters or ruling princii^les.
Not obeying the truth, men necessarily obey unrighteousness.
To refuse to serve the truth is to become the slave of sin.
When the Jews refused Clu'ist they chose a robber and followed
impostors.
Not receiving the truth in love, men are given over to believe a lie,
2 Thess. ii. 10.
Indignation and wrath. Two expressions used for intensity. So
Ps. Ixxviii. 49.
Wrath is indignation intensified and developed.
Indignation, the feeling ; WTath, the outward expression of it.
Indignation, the divine displeasure against sin ;
Wrath, the punishment of it. So Eom. iv. 15 ; xiii. 4, 5 ; 1 Thess.
ii. 16 ; Rev. vii. 17.
God's indignation against sin the effect of His holiness ;
His wTath against it the effect of His justice.
A. holy God must be indignant against sin ; a righteous God must
punish it
To(S 5e i^ ipiOeias, disputatious, wise in their own conceits. Origan. Who use tlieir
endeavour in doing evil. Theod. Who are of contention. Vul(j. Who are contentious.
Liith... Eras., Pag., Beta, Pise, Vat., Died., Mart. Given up to disobedience. Moms.
— cpi^ovai ; arc contentious against God; the sin of idolatry, contumacy, unbelief;
Ilfb. mo, Gen. xxvi. 35 ; 1 Sam. xii. 14, 15 ; Deut. xxi. 18. Ek denotes quahty, as
Rom. iii. 16 ; Gal. iii. 7. Grot. ToiS i^ ipid., a periphrasis, as oi £K TrepLTO/xrjs, the
circumcised. Par. 5Ialijrnant perversity of the Jews in wishing to exclude the Gentiles
from the church. Locke. 'EpiOeia, mental resistance and unbelief. Eisner. Oi i^
ip-.d., children of contenti*in, quarrellin.q with God's merciful dispensation. Doddr.
'Y.K often denotes a party ; rots e^ epid., who belong to a contentious party or people,
like the Jews ; disobidieut, perverse, refractory— the character of false Judaism. Beno.
Il.-bfUious, opposing the truth. So in Deut. xxi. 2u, aireideL is connected with epeOci'ei,
and in Deut. xxxi. 27, epeOLa/ios (= 'IP, rebellion) with rpaxv^os aK\7]pos. So in
1 Sara. xii. 14, iptarjre is opposed to SovXevffrjre. Flatt. Contentious against th<j
truth in doctrine or manners. Bloomfidd. Wilfully refusing to obey the truth. Hodije.
'E^ ipid. refers to their nature ; those to whom contentiousness is natural. Von Hnf-
mann. 'Epideia, fvom (ptdos, a worker in wool; hence contention or earnest efiTort.
J'asnr. Party-spirited; from ipidos, a hired labourer; hence ipideia, hired labour;
then 1. A mercenary disposition ; 2. Party s{>irit. Meyer. I^Ien of self-seeking ; not
from ipi-S, from which it is distinguished, 2 Cor. xii. 20; Gal. v. 20; but from ipWos ;
whence IpLOevu), or (pLOivo/xai, to work for hire, and by metonymy, ambitum exercere,
used principally of oflicial persons who seek their own ends in the exercise of their
odice ; and (piOeia, ambition, self-seeking, greed; opposed to patient continuance in
well-doing, which requires self-denial and forbearance Alford, Jiiickert. Men of guile ;
referring to selfish party intrigue, and more generally to stilish cunning. Co7i. <£• Hows.
Wilfully contentious; antithesis to dyainj, in Phil. i. 6. Ellicot, who yet admits its
derivation from iptOos, and its reference to the spirit cf faction and party.— *A7ret6'oi/(rt,
CHAP. II.] SUGGESTIVE COMMENTARY. 143
x^ho do not acquiesce. Tiilp. Obey. Eras., Faff., Pise, Beza, Vat., Dind. Are ui)be-
lieviug. Morus. Who rebel, are refractory. Cam., Doyi<., Mart. Disobedient Stolz,
Knapp. Who do not follow. De Wctte. Connected in Rom. x. 21 with avTiKtyeiP.
Heb. 7y?, 'TiD. — Mej/, not in Cod. Sin., but among the various readings, and found in
some good MSS. Rejected by some critics, as Lachmann, and retained by others, as
Scholz and Griesbach. Ttj dXrjdeig.. All right knowledge of God which the Jews had
or might have had. Boys. Truth in relation to religion and morality ; not the truth of
Christianity. Flatt. True doctrine ; natural and revealed religion. Stuart. True
Standard of moral and religious duty. Hodge. — Ti€L6oixevoLS, who believe. Vulg. Obey.
Beza, Pise, Eras., Diod., Mart. Follow. Van Ess. Give ear to. Beng. Yield them-
selves up to. Knapp, Gossner. — Ov/j.o$ K. dpyrj. Best MSS. (Sin. Vat. and Alex.) read
op. K. 6vfi. So the Versions, Origen, Theoph., Ephraem Syr., and the Latin Fathers.
Preferred by critics. Both words used for intensity ; the heaviest punishment. Flatt.
Both used for Heb. ^iiS, in Gen. xxvii. 45 ; and for n.pni f]N, in Deut. ix. 19. Reference
to Ps. Ixxviii. 49. Obstinate Jews treated as the P^^gyptians. Doddr. Qv/xos, sudden or
temporary anger; dpyrj, v/hat is more permanent. Ammon. Qvfxos. lighter anger-
opyrj, the more severe. Tol. Qvfj.os, the beginning of dpyrj ; the doctrine of the Stoics.'
Qvfjios inflicts punishment ; 0^777 pursues the sin. Benff. Gu/ior, the first concep-
tion of anger; 6py7], the desire and purpose of punishing. Eisner. Qvp.os, the internal
emotion; opyrj, the outward expression of it. Hodge. Qvfxos, God's settled angtr
against sin ; dpyrj, its outbreak at the last day. Alford.
9. Tribulation and anguish, upon every soul of man that d'oeth evil, of the Jew first,
and also of the Gentile.
Tribulation and anguish. Tw^o terms used for intensity. Intense
anguish.
Tribulation, external trouble ; anguish, internal distress.
Tribulation = affliction, Acts vii. 10 ; anguish = distress, Rom. \'iii.
35 ; 2 Cor. vi. 4 ; xii. 10.
On earth, tribulation sometimes without anguish ; hereafter both
go together.
Believers have tribulation without anguish, 2 Cor. iv. 8 ; the lost
have both.
Tribulation — 1. By exclusion from God's presence and the bless of
heaven ;
2. By confinement to the society of the devil, his angels, and wicked
men ;
3. By the absence of all that can afford comfort or pleasure ;
4. By the presence of all that can occasion misery and jiain ;
Outer darkness, jMatt. viii. 12 ; xxii. 13 ; xxv. 30 ; furnace of fire,
]\Iatt. xiii. 42, 50 ; lake of fire, Rev. xxi. 8 ; gnawing worm,
]\Iark Lx. 44, 48 ; bottomless pit, Rev. xx. 1.
Anguish — 1. From experience of God's anger ; 2. Sense of abhorrence
of all holy beings ; 3. Consciousness of moral loathsomeness and
144 BUGGESTIVE COMMENTARY. [CHAP. II.
corruption ; 4. "Working of uncontTolled passions and im'^^ratified
desires ; 5. Consciousness of all being self-caused and justly de-
served ; 6. Feeling of inability to escape or obtain mitigation ;
7. Knowledge that all is everlasting.
Every soul. Expresses — 1. The impartiality of God's future dealing.
Xo ESCAPE.
2. Especial nature of the retribution. The soul man's principal part.
The soul the chief seat of suffering as the cliief agent in sinning.
Especially capable of experiencing and realising the divine anger.
The most exquisite suffering that which has its seat in the souL
All the soul's faculties and affections capable of contributing to its
anguish.
3. The justice of the retribution. Man responsible because a rational
soul.
The soul fitted for obeying the moral law. Sin's seat in the souL
Doeth. 1. Works or practises, Rom. i. 27 ; 1 Pet. iv. 3 ; 2. Docs,
though but once, Rom. vii. 15 ; 1 Cor. v. 5.
Evil ; sin ; whatever is contrary to God's law. Every form and
degree of sin, Ezek. xviii. 4.
Under law, one smgle transgression merits the penalty, James ii. 10 ;
Gal. iii. 10.
That one necessarily followed by an endless course of transgression.
Under grace, the penalty remitted because already inflicted, 1 Pet.
ii. 24.
Sin pardoned, though existing and committed, is not practised, 1
John iii. 9.
In Christ men are sinners but not evil-doers, 1 John i. 8, 10 ; ii. 1 ;
iii. 9 ; 1 Pet. iv. 15.
Future sufferings are — 1. Merited penalty ; 2. Natural consequences
of sin.
Jew first. Jewish evil-doers first in privilege ; so in guilt and punish-
ment.
A man's responsibility increases with his privileges, Luke xii. 48 ;
Amos iii. 2.
Jew mentioned first ; because — 1. Kept prominently in view in this
Epistle.
2. Distinguished by God above the Gentile ; 3. Claiming impunity
on tliat ground.
Gentile. Gr., Greek; all nations except the Jews. So called on
Account of — 1. Prevalence of Greek language ; 2. Previous universal
monarchy Greek, Dan. ii. 39 ; vii. 6.
CHAP. II.] SUGGESTIVE COMMENTARY. 145
Q\i\f/LS (^XiySw, to crush), distress. Syr. Tribulation. Vulg. Metaplior from a
■wrestler, so pressed by his autagonist as to make respiration difficult. Sclwtt. = arti'ojcns,
XvTTTj. Hesych. ' Tribulation,' from tribulum, the threshing roller by which the Roman
husbandman separated the corn from the husks ; and expressing, in its primary
significance, this act of separation. Trench. — Zrefoxcopta {arepos, narrow, and
XWpa, a place), angustiai (straits, anguish). Vulff., Beza, Pag., Pise. Perple.xity.' Syr.
Anxiety, misery. Eras. Used by Xenophon for 'a narrow way, difficult to be passed.'
eXii/'. and (TTev. used for intensity. Flatt, De Wette, Alford. BXti/zfj, what is out-
ward and present ; (Jrev., what is inward and future. Beng. OXij/cs, simply afflic-
tion ; areu., that from which there appears no extrication. Paul had OXl^J/., but not
aref., 2 Cor. iv. 8. GX. k. <tt.= nj^ii:] nn;{, isa. xxx. 6; vpev/JLaTos <7T€voxojpia,
anguish of spirit, Wisdom, v. 3 ; crrevoxoJpLa, straits or time of distress, Ecclus. x. 25.—
"i^vxvv dvdpu}Trov=:dvdpo}Troi>; no emphasis in ypvxvv. Flatt. Uaaav xpvx. All
men. Jerome. Everyman. Armenian, "^vxriv, emphatic. Beng.—KaTepya^ofxefov,
works. Vulg. Does. Luth., Diod., Mart. Practises. Beng. Habitually practises. Flatt.
Continues in sin and does not repent. Theop/i.
10. But glory, honour, and peace, to every man that worketh good, to the Jew first,
and also to the Gentile.
Glory, honour. Despising the world's empty glory, tliey enjoy tlie
true, ver. 7.
Peace. Contrasted with anguish in ver. 9. Expressions multii)lied
for intensity.
Glory and honour bestowed on the righteous with peace to crown it.
The world's glory and honour often with inward and outward
trouble.
Peace the reward of well-doing hereafter and its accompanmient here,
Prov. iii. 2, 17.
Peace is freedom from anxious fear ; from unsatisfied desire ; from
outward trouble and disturbance ; from an accusing conscience ;
from strife and enmity with God and our fellow-creatui-es.
Glory, honour, and peace enjoyed hereafter by the righteous : —
1. In the friendship, favour, and fellowship of the Three One God ;
2. In the society and esteem of all holy beings ;
3. In a state of perfect moral excellence after the image of God ;
4. In the highest condition to which our physical nature can be
exalted ;
5. In the enjoyment of all that can afford pure and solid delight ;
6. In the absence of all that can occasion grief and pain ;
7. In the consciousness that all is unchangeable and everlasting.
A heavenly banquet, Matt. viii. 11 ; xxv. 10 ; Eev. xix. 7, 9 ; Para-
dise or garden of pleasure, Luke xxiii. 43 ; Eev. ii. 7 ; state of
royalty and priesthood, He v. iii. 21 ; iv. 4 ; v. 9, 10.
K
146 SUGGESTIVE COMMENTARY. [CHAP. U.
To every man. Supply, " shall be." To every man, not upon, aa
in ver. 9.
Sin's penalty laid iipon men, as a burden or stripes to be bome ;
Tlie reward of well-doing given to men as a boon to be received.
Worketh. 1. Practises habitually, as Matt. -sdi. 23 ; Acts x. 35 ;
2. Does, if but once. Matt. xxvi. 10.
The reward only promised to continuance in well-doing. Life-work
of good.
Jew first. First in privilege, and therefore in holiness and reward.
Superii^r knowledge and privilege enlarge the capacity for happiness.
Sul)jective happiness according to the degree of faithfulness ;
Objective happiness according to the degree of capacity.
Diiierent degrees of moral excellence or holiness attainable.
The Jew placed in a condition to attain the highest. Still more the
Christian.
Gentile. The faithful Gentile equally rewarded with the faitliful
Jew.
Jews unwilling to admit this. Declared by Peter, Acts x. 35.
Neither Jew nor Gentile has merited the reward. To show this the
object of the Epistle.
^Kpya^oixev(f) to 0.7., who worketh good. Vulg. Does good. Luth., Diod., Mart.
Endeavours constantly to do good. Flatt. 'Ep7af^., applied to doing good; Karepya^.,
to doing evil ; the distinction more easily felt than explained. Beng.
11. For there is no respect of persons vjtth God.
Eespect of persons. Partiality ; acceptance of individuals not from
character but condition.
Outward circumstances give no claim to divine favour.
As a Judge, God regards not persons but practices, 1 Pet. i. 17 ; Deut.
i. 17.
Looks not on the outward appearance but on the heart, 1 Sam. xvi. 7.
Not privilege but practice, not profession but principle avails with
God.
No preference from nationality, Acts x. 34 ; nor station, Eph. vi. 9 ;
Col. iii. 25.
God's free electing love in Christ not affected by this statement, Rom.
ix. 11, 22, 23.
As Judge, God decides without respect of persons, 1 Kings iii. 10 ;
Lev. xix. 15.
CHAP. II.] SUGGESTIVE COMMENTARY. 147
As Creator, He makes what distinctions He pleases, Rom. Lx. 20, 21.
As Dispenser of favours, He bestows according to His own will,
Matt. XX. 15.
TlpO(T(i}Tro\'r]\pi.a {irpoawirov, face or person, and Xafi^avcj, to accept ; correspond-
ing to the Ileb. O'iS X"f P, 2 Chron. xix. 7), accepting of persons. Vuhj. Regard of
persons. Luth. Regard to tlie appearance of persons. Mart. To the quality of per-
sons. Dind. Rabbinical doctrine made God a respecter of persons. Israel accepted
simply because Israel. ' Israel are the righteous for whom the world to come is in-
tended.' Hilchoth Issure Biah. (Old Paths,)
12. For as many as have sinned without law, shall also perish without law ; and as
many as have sinned in the law, shall be judged by the law.
For. Confirms and amplifies the previous statement.
Justice of divine procedure in regard to Jew and Gentile.
As many. Refers to the Gentiles. No exception. Each case known
to God.
Sinned. Not fulfilled their obligations to God and men as rational
creatures.
Transgressed God's law. The case of each without exception, Rom.
iii. 23.
Without law. Without a written revelation of the di\Tne vnll.
Gentiles sinned without written law, having one written in their
heart, ver. 14, 15.
" Law," used in various senses in the Scriptures and in this Epistle.
1. Rule of conduct with penal sanctions, written or unwritten, 1 Cor.
vii. 39 ;
2. Revelation of God's will contained in the Old Testament Scrip-
tures, John XV. 25 ;
3. That portion of the Old Testament Scriptures contained in the five
books of Moses, Luke xxiv. 44 ;
4. The Decalogue or Ten Commandments ; the moral law, Rom, vii.
7 ; xiii. 8-10 ; James ii. 10, 11 ;
5. The dispensation under which Israel as a nation was placed, Heb.
vii. 19 ; ix. 22 ; Gal. iv. 21 ;
6. An economy in which man is dealt with solely according to his
works, Rom. vi. 14 ;
7. In general a method of procedure established by God, Rom. iii. 27 ;
8. A ruling or commanding principle, acting with the force of law,
Rom. viii. 2.
Distinction between the law as a covenant and as a rule of life.
148 SUGGESTIVE COMMENTARY. [CHAP. II.
As a rule it directs what to do ; as a covenant it rewards or pnnislies
accordingly.
As mere rational creatures men are under the law in both senses ;
As believers in Clirist we are under it not as a covenant but a rule,
Rom. vi. 14 ; 1 Cor. ix. 21.
As a covenant, Christ as our Head obeyed it and suffered its penalty
for us, Rom. vii. 4 ; Gal. iii. 13, 14.
As a nation, Israel was placed under the law as a covenant, Heb.
viii. 7-13 ;
As individuals, believers among them Avere under grace, Ps. xxxii.
1, 2, &c. ; cxxx. 3, 4.
The law or legal economy under which. Israel w^as placed was : —
1. Preparatory, in respect to the Christian economy of grace, Gal.
iii. 24, 25 ; Heb. ix. 9, 10 ;
2. Typical, in respect to the facts and blessings of that economy, Col.
ii. 17 ; Heb. x. 1.
Perish, as sinners, being dealt with as rational and responsible
creatures.
To perish is not to lose our being but our well-being.
Taking place after the judgment, no hope left of restoration.
Justification of the heathen by their o^vn works out of question.
Future punishment or perdition, of various degrees, Luke xii. 47, 48.
The case of the heathen settled in this verse by God himself.
Hence Christ's commission and the Church's duty, Mark xvi. 15, 16 ;
Prov. xxiv. 11, 12 ; xxxi. 8 ; Acts xvi. 9.
Without law. Absence of ^vritten law lessens guilt but does not
re move it.
Men perish without a^ written law because simiing without one.
Gentiles sin without its possession and perish without its penalty.
In the law. In the knowledge and possession of a written law.
Written law a privilege and blessing if rightly used, Ps. cxlvii. 20 ;
An aggravation of guilt and increase of punishment if abused, Amos
iii. 2.
Judged by the law. Hence no hope for the transgressors of it,
Deut. xxvii. 20.
The rule for man's obedience is the rule for God's judgment.
Men judged by the law they have had. Some law possessed by aU.
The ground of judgment, men's works j the standard, the light they
had or might have had.
Jews judged by a liigher law than the heathen ; Christians also the
same, James ii. 12.
CHAP. II.] SUGGESTIVE COMMENTARY. 149
At'o^ojs, without law. Luth. "Without the law. Diod., Mart. So Isocrates speaks
of Greeks living aPop.ws. — 'B^fxaprov (d, not, and fiapiTTw, to hit ; to siu is to miss
the mark. So Heb. N^n, primarily to miss the mark, Judpes xx. 16). Have sinned.
Vulg., Luth. Shall have sinned. Diod., Mart. Prolepsis of the future judgment ; sin
viewed as past. Ellicot. — 'ATToXowrai, shall perish. Vulg. Real punishment. Doddr.
Not annihilation, as iocA-e. — ^'Ej' vofxi^. in the law. Mart. In or against the law.
Luth. Having the law. Diod., Bcng. Under the law. De Wette, Van Ess, Knapp,
Goss. Against a law. aSMz. With such a (revealed) law. /'ZaW. 'Ej' = with, as 1 Cor.'
iv. 21 ; Heb. ix. 21. Nielson. Absence of the article indicates revealed law generally.
Middleton.—Aia fo/xoi', by or through the law. Vulg., Luth., Diod., Mart. According
to the law. De Wette, Van Ess, Knapp, Goss. Aia = according to, as 2 Cor. viii. 5 ;
Rom. XV. 32. Matt. Talmud represents the law of Moses as the standard of judgment
both for Jews and Gentiles. Avoda Zarah, ii. 1.
13. For not the hearers of the law are just before God, but the doers of the law shall be
justified.
For. Proof of previous statement. Fiirtlier conviction of JewLsli
pride.
Hearers. Tlie law not only to be heard and known, but obeyed.
Law presents not only the True for contenipiation, but the Good for
practice.
The law originally known rather by hearing than by reading.
Books rare till the invention of printing by Guttenburg in 1450.
Law of Moses read in the synagogues every Sabbath-day, Acts xv. 21.
Jews often placed their hopes on hearing the law ; Christians on
hearing the gospel, Luke xiii. 26.
Knowledge of the law only a means to its being obeyed, James i. 22-25.
Knowledge of the gospel only a means to its being believed, Rom.
X. 14.
Just. Accepted, acquitted, justified. See chap. i. 17. Used in two
senses : —
1. Legally, as here — i.e., accepted, acquitted, Job ix. 2 ; Rom. i. 17 ;
GaL iii. 11 ;
2. Morally — i.e, upright. Matt. i. 19 ; Luke xxiii. 50. In this sense
none absolutely just, Eccles. vii. 29.
Men legally just or accepted either — 1. Personally, as doers of the
law ; or,
2. Federally or representatively, through the obedience of another,
Rom. V. 19.
In the first sense only one just person, Jesus Christ the righteous,
1 John ii. 1 ;
In the second all believers just, having the obedience of Christ
imputed to them.
150 SUGGESTIVE COMMENTARY. [CHAP. 11.
"Men eitlier jn.'^t by obeying or believing ; in no case by mere bearing.
Before God. Our Creator and Lawgiver, therefore our Judge.
The idea of God as our Judge deep seated in our constitution.
God kuo\ni and confessed in very early times to be Judge of all the
earth, Gen. xviii. 25.
His future coming to judgment a still earlier prophecy, Jude 14, 15.
How shall man be just with God ? a very early question. Job ix. 2.
Before God ; a small matter to be judged of man's judgment, 1 Cor
iv. 3.
Doers. Fulfilling its requirements in matter, manner, and motive.
A man must be a doer either — 1. In his own person, according to the
law ;
Dr, 2. In a Surety and Eepresentative, according to the gospel.
Justified. Accepted ; acquitted ; pronoimced righteous. A legal
term.
Used in four senses in the. New Testament — 1. Personally and morally
righteous. Rev. xxii. 11, Gr. ; 2. Vindicated, freed from blame.
Matt. xi. 19 ; Luke vii. 29 ; xvi. 15 ; Rom. iii. 4 ; 1 Tim. iii.
16 ; 3. Absolved, delivered, freed. Acts xiii. 39 ; Rom. v. 9 ; vi.
7, marg. ; 4. Legally accepted, declared righteous, Rom. iii. 20,
26 ; viii. 33.
In Scripture that often said to be done which is only declared, Isa. vi.
10 ; Jer. i. 10.
Men justified either personally or representatively in Christ, Isa. xlv.
24 ; Jer. xxiii. 6.
Justification impossible by personal obedience, the aim of this Epistle.
The glory of the gospel to show how a sinner can be justified before
God.
Believers declared righteous on the ground of real righteousness, only
not their own.
Jews' hope of justification founded on — 1. Their o^\-n partial fulfil-
ment of the law ; 2. Llerits of their ancestors ; 3. Circumcision ;
4. Receiving of the law ; 5. Their hearing "or study of the law.
Hopes of men in general built on a partial fulfilment of the law.
Such hopes a spider's web, Job viii. 14 ; a foundation of sand, Matt.
vii. 26 ; a garment too narrow for a man to wrap himself in ; a
bed too short to stretch himself upon, Isa. xxviii. 20.
Axpoarai, hearers. Vulg , Diod. Those who hear. Luth., Mart. Tlie law read
publicly in the synagogues not only on Sabbath-days, but also on Mondays and Tliuis-
day». Public prayers followed by the reading of the Scriptures ; first, the Kevioth
CHAP. II.] SUGGESTIVE COMMENTARY. 151
Shema, consisting of Deut. vi. 6-9 ; xi. 13-21 ; Num. xv. 37-41 ; then the law, and
lastly the propliets. An exposition or address, followed by the benediction, closed the
service. Rabbies taught that Israel would be justified for the merit of having received
the law. Pesikta Echa Rabbathi, xlviii. 2. Also, that the study of the law was equal to
all the commandmeuts. llilchoth Talmud Torah (Old ratks,. Tou vofxav., article
wanting in Cod. Sin. llejected by Lachmann and Tischendorf, but retained by Grics-
bach and Scholz. History of the Law or Old Testament Canon. Books of Moscs
deposited in the Tabernacle shortly before his death, and remained there after the
settlement in Canaan. Other sacred books, written before the building of the Temple,
deposited in the same place. All removed by Solomon's orders into the Temple. Books
of the prophets and other inspired writings before the Captivity consigned to the same
place. The Sacred Manuscripts probably saved when tlio Temple was destroyed.
Numerous copies of them existed at that time, Dan. ix. 11-13. After the Captivity,
Ezra read and explained the law to the people, Neh. viii. 1. About fifty years after
the Temple was rebuilt, a collection of the Sacred Writings, including the Lamenta-
tions, Ezekiel, Daniel, Ilaggai, and Zechariah, made by Ezra in conjunction with the
Great synagogue. Books of Ezra, Nehemiah, and Malachi finally added by Simon the
Just, the last president of that synagogue. Synagogues established for the reading of
the Scriptures wherever ten persons of full age were able to attend the service. Un-
certain whether Ezra's copy of the Scriptures was destroyed by Autiochus Ejjiphanes
when he pillaged the Temple. Judas Maccabteus, having repaired and purified the
Temple, replaced everything requisite for the performance of divine worship, including
a correct copy of the Scriptures. This copy, whether Ezra's or not, remained in the
Temple till the taking of Jerusalem by Titus, who took it to Home, and laid it up with
the purple veil in the palace of Vespasian. Old Testament canon more easily settled
than the New ; as, 1. Ezra, an inspired person, superintended its completion, with a
small exception ; 2. Jesus and His apostles have given it their attestation. Samaritan
Pentateuch, a copy of the original Hebrew, written in the old Hebrew or Phoenician,
instead of the Chaldaic characters. Two or three copies procured by Archbishop Usher,
the first that had been brought to Europe. G-eneral coincidence between the Hebrew
copies, the Samaritan Pentateuch, and the Septuagint, proves the unaltered integrity
of Old Testament Scriptures. Besides the Septuagint or Greek version made in Egypt
under Ptolemy Philadelphus, 270 B.C., Greek translations were made by A<iuila, a ixiw,
about 130, by Theodotion about 160, and by Symmachus about 2uO a.d. — IIotT/rat,
doers. Vulg. Those who do. Luth. AVho observe. Mart. Put in pi-actice. Doddr.
Fulfil. Van Ess. Not those who entirely perform the law of God, but who are devoitd
to it, meditate on it, and endeavour diligently to conform to it. Bp, Bull. » Heb. '"IV'V
rrji^, to obey, or endeavour earnestly to keep the whole law. Flatt. Actual fulfilment
of the law intended, like voixov ^vKacfaeLV. Nielson. Uoiijttjs POfMov, in Greek
authors, a maker of law ; in the New Testament, and in Apocrypha, a fulfiller of it,
James iv. 11 : 1 Mace. ii. 67. — ALKaLOjOrjcroi'TaL, shall be justified. Vulg., Diud., Mart.
Be just or righteous. Lutli. Held as righteous. De Wette. — AtKaioi eaovraL, held
and treated as righteous ; the opposite of KpLdrjaovTaL and airoKovvraL, in ver. 12 ;
therefore declared free from punishment in the world to come, and also made positively
blessed. Flatt. AcKaLOCJ = Heb. Piel, P"nV, and Hiphil, P'"f7, to declare or hold
righteous and free from guilt, Job xxxiii. 32 ; Exod. xxiii. 7 ; Deut. xxv. 1 ; Isa. v. 23.
Ai.KaLOV/xai. = Kal. P"]^, to be justified, as if passive of Piel and Hiphil, Isa. xliii. 9,
26 ; xlv. 25 ; also, to be just or guiltless, or appear so, = 8i.Kaiov eiuai, Job ix, 2; xv.
1-i ; xxii. 3 ; xxxv. 7.
152 SUGGESTIVE COMMENTARY. [CHAP. II.
14. For when the Gentiles, which have not the lair, do by nature the things contained ta
the law, these, having not the laio, are a law unto themselves.
For. Confirmation and jjroof of preceding statement regarding the
Gentiles.
Gentiles though without a written law from God are a law to them-
selves.
Therefore — 1. Can he justly condemned ; 2. Stand on the same
footing as the Jews.
When. Supposed case ; not necessarily a real one, yet prob-
ably so.
The Gentiles. Gr., " Gentiles/' without the article ; any Gentiles.
See chap. i. 13.
Manj Gentiles do partially some things contained in the law.
Gentiles, literally " nations ; " all nations besides the Jews.
Before the gospel, universally idolaters, Rom. i. 21, &c. ; Acts xiv.
16 ; xvii. 29, 30.
Immorality common among them, though in various degrees.
Moral duties recognised and to some extent performed by some.
Do. 1. Externally as to the matter ; 2. Partially ; 3. Occasionally.
Without renewing grace the law not fulfilled in manner, measure or
motive.
The law's recLuirement is perfect love to God and our neighbour.
By nature. 1. Promptings of natural conscience ; 2. Light of
natural reason.
Any morality existing apart from a divine revelation is by nature.
;Man's moral nature like a sullied or a shivered mirror.
Contained in the law. Gr., Things of the law or belonging to it ;
either —
1. Its prescriptions ; or 2. Its office, as commanding, forbidding, &c.
Law unto themselves. Law includes— 1. A standard of right and
wrong ; directory of conduct ;
2. A tlireatening of punishment, and promise of reward.
Gentiles had a consciousness of duty and the consequence of neglect-
ing it.
Natural reason and conscience a law. Their voice to them the voice
of God.
Gentiles liad a sense of justice and equity, purity and chastity, truth
and honesty.
Light of nature teaches obedience to parents, and pity to the suffer-
ing.
Without such inward law, existence of heathen society impossible.
CHAP. II.] SUGGESTIVE COMMENTARY. 153
Same moral law to Jews and Gentiles, though differently given.
Gentiles had the law as at first written on the heart, though sadly
effaced ;
Superadded to this, Jews had the same law engraven on tables of stone.
Ore, when. Vulg. If. Luth. Puts a case of which the frequent occurrence is
possible, = as often as. Meyer. The case put hypothetically, never really occurring.
Lange. — 'FtdvT], nations. Vulg. The heathen. Luth. The Gentiles. Diod , Mart.
Heathen (without the article). Beng., Stolz Some heathen, though not the heathen
in general. De Wette. Gentiles, such as Melchizedek, Job, &c. Chnjs., Whitby. Such
as Noah and Abraham. TertuUian. Solon, Socrates, Cato. Parens. Gentiles under
the gospel. Willmet. Speaks for an election among the heathen. Lange. Heathen
world in general as responsible through the presence of the law within them, the lead-
ing thouglit of the apostle. Niehon.—'^a. /xrj vo/xov ex-, who have not the law. Luth.,
Diod., Mart. Have no law. Beng., Stolz, De Wette, Van Ess.—^vcei. ((pvcj, to be or
be born; Lat. fuo,fio), naturally. Vulg., Mart. Uy nature. Luth., Eras., Pag., Beza,
Pise, Diod. By instinct of nature. Doddr. By industrious use of the light of reason
and nature. Pyle. From natural impulse. Stolz In obedience to nature. Knapi
Feeling themselves immediately and instinctively impelled. JSielson. By original con-
stitution, in opposition to the result of education. Meyer. Without a revealed law in
contrast with what is done only as its result. Von Hofmann. Animals said to do that
by nature {(pvaei) which they do by instinct. liaphel. ^vcei. applied to natural
instinct, 1 Cor. xi. 14. ^vcfLS = yevos. Hesych. So Paul a Jew, ^fcret, by birth or
nation, Gal. ii. 15. Men are children of wrath, (pvffei, by birth, as children of Adam,
Eph. ii. 3. So (pvaeL, connected with the preceding, ' who have not the law by birth
or nation.' Beng , Griesb., Berl. Bible. Another rendering: 'truly' or 'in effect.'
Suicer, A. Clarke. — Ta rov vofxov., those things which are of the law. Vulg., Mart.
The things of the law. Diod. The law's work. Luth. What the law requires. Eras.,
Pise, Par., Will., Gam., Stolz, Knapp, De Wette, Nielson. Duties inculcated by the
law. Doddr., Eisner. Things commanded by it. Von Hofmann. Some moral duties.
Pyle. Business or office of the law. Wetstein, Flatt. Work of the law in command-
ing, convincing, commending, blaming, &c. J. Capellus. What belongs to the law.
Allioli. — YloLrj. Cod. Sin., Vat., and Alex, have woLOjcn; preferred, therefore, by Lach-
mann and Tischendorf. Some Rabbles believed the Gentiles might fulfil the require-
ments of the law which they did not possess, and would thus be accepted. ' Whence is
it proved that even the Gentiles, who occupy themselves in doing the law, are as the
high priest himself? Because it is said, The man that doeth them, &c. ; not the priest,
or Levite, or Israel, but the "man." He receives not, however, the same reward as he
who does good because commanded by the law.' E. Meir in Avodah Zarah, iii. 1.
15. Which show the work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the meanwhile accusing or else excusing one
another.
Show. Demonstrate both to themselves and others. They did so—
1. By their conduct ; 2. By their judgments ; 3. By their laws and
institutions.
Internal light proved by external actions.
154 SUGGESTIVE COMMENTARY. • [CHAP. II.
Work of the law. Either — 1. What the law requires ; or 2. What
it does ; its ottice.
The law's requirements still traced in man's moral nature.
The heathen's moral conduct evinces a moral conscience.
Law's office to direct, forbid, threaten, &c. Partly fulfilled by the
light of nature.
Written in their hearts. Inwoven in their moral constitution.
Man created in God's image, Gen. i. 27. So in knowledge and holi
ness, Col. iii. 10 ; Eph. iv. 24.
"Written," in allusion to the two tables of stone, Exod. xxxii. 15, 16.
Perhaps also to the Koman laws, written on tables of brass.
God's law re-written on the renewed heart, Jer. xxxi. 33 ; Heb.
viii. 10.
In creation, written as a light to direct and convict ;
In regeneration, re-written as a power to govern and transfomu
In creation, written so as only to be kno^vn and felt ;
In regeneration, re-ivritten so as to be knowTi and loved.
Pound now by nature in man's understanding, not in his affection.
Conscience. That faculty in man wliich aj^proves or condemns him.
An immediate instinctive feeling of right and wrong.
Shows duty, and prompts to its performance.
Sits as an invisible judge, and passes sentence on our conduct.
God's voice and vicegerent in the human breast.
An indeiDcndent faculty of the soul. A moral sense.
Faculty by which we — 1. Discern the moral quality of actions ;
2. Are capable of certain affections in respect of that quality.
A moral power which aims at restraining from evil, and impels to
good.
The most authoritative impulse of our nature.
An authority the representative to each of the supreme law.
The source of pleasure or pain, according to the quality of our actions.
May be improved in its discriminating power — 1. By use ;
2. By obedience to its admonitions, or conscientious acting ;
3. By reflecting on the moral character of our actions ;
4. By meditating on characters of pre-eminent moral excellence.
May be injured in its power of discrimination — 1. By disuse ;
2. By disobedience to its admonitions, or want of conscientious acting ;
3. By neglecting to reflect on the moral character of our actions ;
4. By frequent meditation on vicious characters and actions.
" Vice seen too oft, familiar with its face,
We first endure, then pity, then embrace." Pope.
CHAP. II.] SUGGESTIVE COMMENTARY. 155
Impulsive power of conscience strengthened by use, and vice vcrs(L
Its sensibility as a source of pleasure or pain affected in like manner.
Each act of obedience to conscience tends to fix a virtuous character.
Frequency in wickedness brings stupidity of conscience, Eph. iv. 11).
Such stupidity not an excuse, but aggravation of crime.
Loss of sensibility of conscience probably only temporary.
A life of prosperous guilt often ends in the agonies of remorse.
Conscience already imperfect from its abuse : hence its voice often
indistinct.
The doubt of conscience as imperative as its decision, Rom. xiv. 23.
The habit of obeying its monitions in all cases to be cultivated, Acts
xxiv. 16.
Hence a bold, manly, elevated character essential to true greatness,
Gen. xxxix. 9 ; Pro v. xxviii. 1.
IMan, by the possession of this faculty, a responsible creature. .
Especially by this faculty distinguished from the brute creation.
As a source of happiness or misery, abides with us for ever.
Universal in the species. Distinction in the quality of actions felt
by aU.
Different judgments made rather as to the actions than the intention
of them.
A moral sense among the heathen stronger than the example of their
gods.
Conscience, like other faculties, a partaker of the effects of the Ml.
Requires, in order to its perfection, to be enlightened by the word
of God.
Has various qualities ascribed to it in Scripture : —
Weak, when less instructed and enlightened, 1 Cor. \dii. 7, 12 ;
Good, when its voice is faithfully obeyed. Acts xxiii. 1 ; Heb. xiii.
18 ; 1 Tim. i. 5, 19 ;
Evil, through the commission of sin, Heb. x. 22 ;
Pure, by the renewing grace of the Spirit of God, 1 Tim. iii. 9 ;
2 Tim. i. 3 ; . .
Defiled and seared by a course of iniquity, Titus i. 15 ; 1 Tini. iv. 2 ;
Without offence, by a careful attention to conduct and God's word,
Acts xxiv. 16 ;
Purged, by the blood of Christ and sense of forgiveness, througli
faith, Heb. Lx. 14.
Bearing witness. Either approving or condemning them.
Testimony of conscience borne to the right or wrong of actions,
John viii. 9.
156 SUGGESTIVE COMMENTARY. [CHAP. II.
All upriglit believer's conscience bears him witness in the Holy-
Ghost, Rom. ix. 1.
Testimony of a good conscience a ground of rejoicing, 2 Cor. i. 12.
Voice of conscience silenced for a time by disobedience to its dictates.
Thoughts. Reflections ; judgments ; conclusions of reason.
Directed — 1. To each other ; 2. To our own conduct ; 3. To that of
other men.
Reasonings as to conduct evince a law written on the heart.
Meanwhile. Gr., between each other. So Matt, xviii. 15 ; Luke
xvi. 26.
1. Among themselves ; mutually, as directed to each other ;
2. Alternately, as directed against our o^\^l conduct, accusiiig or
excusing.
Accusing or else excusing. Gr., or even; more to accuse than
to, excuse.
Accusmg, &c. — 1. The thoughts themselves; 2. Our own conduct;
3. That of others.
Each other. 1. The thoughts mutually accuse or defend each other ;
2, ^len in their thoughts blame or defend each other's conduct ;
3. Our thoughts sometimes blame and sometimes defend our own.
In any way the accusing and excusing thoughts evince an innate
moral law.
Moral praise or blame supposes a standard of reference.
'"EvSeiKUVVTai, through their life, laws, &c. Morus. Through the operation of con-
Bcience now to be mentioned. Flatt —^o epyovT. vofx., work of the law. Yulg., Lutli.,
Diod., Mart. Doinj,' of the law. Stolz. Deed. Knapp. Spirit. Pise. Requirements.
Van Ess. Existence. Gossner. What the law effects in the Jews, the knowledge of
right and wrong. Grot. What it works, viz., commanding, forbidding, &c. Ftatt. Not
the law itself, but its effects, equivalent to those produced by observing the law of Moses.
Wetstein, Taylor, Macknight. Its office. Henry, Brown. Judgment of the law. Thol.
Actions which the law prescribes. Nielson, Von Ilnfmann. ^voieiv ra r. vo/mov. Riick.,
Meyer, I'hil. Proofs of conscience externally manifest; the doing right, or, according
to ver 7, perseverance in a noble effort under preventing grace, found among such of
the heathen as Cornelius the centurion. Lanpe. — VpairTOv, in a written form. Bcnff.
= '€fJ.(()VTOV, insitum; implanted by nature, or so deeply rooted by lime as to be
indelible. Emi)hatic. Schdlt. Vp. €v r. Kap. avT., expresses what has become a
thing of our own heart, an intuition of one's own will. Von Ilo/inann. The Rabbles
speak of the commandments having been engraven on Adam's heart, 373 'pipn.
Cicero says: 'Sunt in gcuiis nostris semina innata virlutum qua; si adolescere liceret,
il>sa nos ad beatam vilam natura perducat.' Tusc. Qucvst. 3. — "^viii/xapTVpouarjs,
rendering testimony to them. Vulg., Mart. Since their conscience testifies to them.
Luth. Py the testimony which their conscience bears to them. Diod. Bearing testi-
mony therewith. Baza. Pise: viz., with nature, and sin itself. Beng. Witii God's
Jud^'meut, or the law written io the heart. Par. With the law. as agreelnff with it <>v..i
CHAP. II.] SUGGESTIVE COMMENTARY. 157
establishing it. Flatt. With the doing of the work. Nidson. With God'a operation.
Berl. Bible. Gives testimony of it at the same time Beng , SchiUt., Be M'ette, Van
Ess, Goss. Xv/J-fxapr. =1. Testifying at the same time, Hchott. ; 2. Simply testifying,
as Jer. xi. 7. LXX ; so used by Plato ; testimony being mostly given with or in behalf
of another. Grotius. — 'ZvveLhrjaeijJS {crvv, with, and eidcj, to know). Used by LXX for
yji"?, 'knowledge,' Eccles. x. 20. Innate connatural judgment implanted in all men,
approving or condemning their conduct. Schott. ' Conscience ' is not merely that which
I know, but that which I know with some other ; that other being God, who makes His
law and His presence felt and acknowledged in the heart. Trench. Conscience a double
or joint knowledge ; one of a divine law or rule, and the other of a man's own action.
Sou'h. Refers etymologically to the reflex attention which the mind gives to its own
condition or acts. Primarily identical with self-knowledge or self-con.sciousness. Su'-h
still the general meaning of the corresponding Greek, Latin, and French words. By
early Christian moralists and even by heathen writers, conscience»=not only conscious-
ness, but— 1. The faculty which recognises the law which is to try them ; 2. The Judge
who inflicts the penalty due to disobedience. Wayland's Elements of Moral Science ;
Aiigus's Note. Conscience the faculty by which we discern the moral quality of actions
and are capable of certain affections in respect to this quality. Wayland. The voice
which pronounces for each man the distinction between right and wrong. Whewell.
With most writers one faculty, intellectual or emotional, or botli. Angus. A class of
emotions rather derivative than original. Macintosh. Purely impulsive ; a moral spring
rather than a moral guide. Payne. Our own conscience to be our guide in all things.
Foley. Observing another's actions or reflecting on our own we are conscious— 1. Of
the perception of an action as right or wrong; 2. Of an emotion of pleasure or pain ;
3. A perception of the merit or demerit of the agent. Stewart. First perceptions of
right or wrong not the object of reason, but of immediate sense and feeling. Adam
Smith. The moral sense. Hutcheson. Moral faculty. Macintosh. The inward testi-
mony and judge as to our own conduct. ' No guilty man absolved in the court of his
own conscience.' Seneca. ' Hie murus aeneus esto, nil conscire sibi.' Horace. ' Quos
diri conscia facti mens habet attonitos et surdo verbere caedit.' Juvenal. 'What ails
thee ? what disease destroys thee ? '— ' Conscience ; for I am conscious of having done a
dreadful deed.' Euripides.
' Thrice is he arm'd that hath his quarrel just ;
And he but naked though lock'd up in 3t©el,
Whose conscience with injustice is corrupted.'
Shakespeare.
' I feel within me
A peace above all earthly dignities,
A still and quiet conscience.'
Ibid.
Mera^u, invicem. Vulg., Eras., Vat. Vicissim, alternatim. Grotius. Alternately.
Boys De Wette, Nidson. In the meantime. Aug. At the same time, together.
Beng' Van Ess, Goss. Within themselves. Edivards. Reasonings with one another ;
connecting with dX\v'><cov. Wetstein. Taylor, Macknight, liosenmnller. Among them-
selves i e the thoughts. Luth., Diod., Mart., Parkhurst. Alone, without any other to
awaken those feelings. Storr, Flatt.- A\\ri\u:i^, among themselves. Vulg., Luth.,
Died Mart Refers to the thoughts. Von Hofmann. The accusing thoughts, wheu
yielded to and improved, followed by the excusing or absolving ones. Berl. Bible.
Governed by ixera^v, among themselves, alternately or mutually. x% idson. Refers to
the individual's own conduct. Eritsche, De Wette, Barth. To the conduct of others.
Chalmers, Taylor, Macknight. Refers to intercourse of the heathen with each other.
158 SUGGESTIVE COMMENTARY. [CHAP. II.
naumffartm-Crusius, Meyer.— Tuv Xoyia/xcov {\oyos, reason ; Xoyi^ofxai, to calcu-
late, think), the thouchts. Vulg , Luth. Their thoughts. Diod, Mart. Reasonings
with one another. Wetst, Taylor, Macknight, Parlchurst. Innate notions of good and
cTil. Ilammnnd. Conclusions. Berl. Bible. Thoughts rising within them. Boysen.
Feelinsrs connected with the consciousness of moral actions; or, conceptions connected
with those feelings. Flatt. ZvuecdrjaLS and Xoyicr/xos, conscience and reflection, also
connected in Wisdom xvii. 11, 12.—KaT7]yopovvT(x:v (Kara, against, and^ dyopa,
n court, ayopevoj, to plead) Accusing. Vulg. Bringing accusation. Beng.— AiroKo-
yovfievuv (dwo, from or off, and X070S, reason or discourse ; to defend another by
reasoning or discourse. Defending. Vulg, Beng. Excusing. Luth., Diod., Mart. Justi-
fying. Stolz. Acquitting. De Wette. *H Kat, emphatic, as if the accusing exceeded
the excusing. Fritsche.
16. In the day when God shall judge the secrets of men by Jesus Christ, according to
my gospel.
In, &c. Connected with ver. 10 ; the intermediate verses a paren-
thesis.
Day. Time; not limited to twenty-four hours. So "day of salva-
tion," 2 Cor. vi. 2.
A day appointed by God in which He will judge the world, Acts
xvii. 31.
Called the day of judgment, Matt. x. 15, &c.; 2 Pet. ii. 9; iii. 7 ;
1 John iv. 17; day of the Lord, Joel ii. 31 ; iii. 14; 1 Thess.
V. 2; 2 Pet. iii. 10; day of God, 2 Pet. iii. 12; day of the Lord
Jesus, 1 Cor. v. 5 ; 2 Cor. i. 14 ; day of our Lord Jesus Christ,
1 Cor. i. 8; day of Christ, Pliil. i. 10; ii. 16; 2 Thess. ii. 2; day
of Jesus Christ, Phil. i. 6 ; the great day, Jude 6 ; great day of
His wrath. Rev. vi. 17; day of redemption, Eph. iv. 30; day of
perdition of ungodly men, 2 Pet. iii. 7.
Time unkno-\\ni even to the angels, Matt. xxiv. 36.
The day deferred to give time for repentance, 2 Pet. iii. 9 ; Rev.
X. G, 7.
Gomes with the appearing and kingdom of Jesus Christ, 2 Tim. iv. 1.
" Groat day of dread, decision, and despair." Young.
God. The Creator, Lawgiver, and Ruler of the world ; also its Judge.
Judgment one of the works peculiar to the Godhead.
lUitpiires divine attributes, as omniscience, &c., Jer. xvii. 9, 10.
Everywhere ascribed to Jehovah, the Almighty, Ps. 1. 1, 4 ; Ecclea.
xii. 14 ; Acts xvii. 31.
Judge. Judgment the terminating act in the world's history.
Public judgment necessary — 1. For the exhibition of God's justice,
CHAP. II.] SUGGESTIVE COMMENTARY. 159
Ps. 1. 6 ; 2. The vindication of the character of the godly ; 3.
The exposure of sin and secret mckediiess.
Four stages — 1. Summoning and sisting the parties, Matt. xxv. 32 ;
2 Cor. V. 10 ; Rev. xx. 12 ;
2. Exhibiting the conduct of each from the opened books, Rev.
XX. 12 ; Ps. 1. 21 ;
3. Passing sentence on the different parties, Matt. xxv. 21, 23, 28,
29, 30, 34, 41 ;
4. Executing the sentence, Matt. xiii. 40-42, 49, 50 ; xxv. 4G ; Rev.
XX. 14, 15.
Secrets. Things to be judged ; secrets especially, but not exclu-
sively.
Tilings in general done while in the body, 2 Cor. v. 10 ; every work,
Eccles. xii. 14 ; every icQe word. Matt. xii. 36 ; every sinful
pleasure, Eccles. xi. 9.
Secret things, whether good or evil, Eccles. xii. 14 ; 1 Cor. iv. 5 ;
thoughts, wishes, motives, &c.
Secret things only then capable of being made knowTi and dealt with.
The inner and greater part of each one's life out of the view of others.
Much of what is good unknown to others, more of what is evil,
1 Tim. V. 24, 25.
Secret things the true criterion of character.
Secrets ; terrible word for false professors of religion, Jew or Gentile.
Filthy contents of the cup and platter no longer concealed.
" The volume open'd ! open'd every heart !
A sunbeam pointing out each secret thought." Yoinig.
Men. The persons to be judged ; the himian race universally.
Jew and Gentile ; small and great ; good and bad, Rev. xx. 12 ;
2 Cor. V. 10 ; Rom. xiv. 12 ; Eccles. xii. 14.
Men, not nations ; nations as such judged here, Gen. xv. 14 ; Exod.
xii. 12, 29.
Men especially, but not exclusively ; angels also judged, 1 Cor. vi. 3 ;
2 Pet. ii. 4.
Men judged because possessed of a moral nature. ^Meu responsil)le.
No distinction of rank on that day. Prince and peasant side by side,
Matt. XX. 16.
By Jesus Christ. The presiding Judge ; office delegated to the
Son, John v. 22.
The reason given, John v. 27. The reward of His himiiliation,
Phil. ii. 6-11.
160 SUGGESTIVE COMMENTARY. [CHAP. II.
Christ competent to judge in virtue of His di\ine nature, Rev. ii. 23.
The office a proof of His divinity ; God alone Judge, Ps. 1. 3, 6.
Requires — 1. Perfect knowledge of the human heart, Jer. xvii. 9, 10 ;
Rev. ii. 23 ;
2. Accurate reading of all its secret motives and impulses ;
3. Thorough detection of its influence on actions however disguised.
Christ declared HimseK to be the future Judge, Matt. xxv. 31, &c. ;
xxvi. 64 ; John v. 22.
Constantly taught by the apostles, Acts x. 42 ; xvii. 31 ; 2 Cor.
V. 10 ; Rom. xiv. 9, 10.
God created the world by Jesus Christ, and will judge it by Him,
Epli. iii. 9.
Proper that the Saviour of the world should also be its Judge.
Cause of terror to unbelievers, Rev. i. 7 ; vi. 16, 17 ; of joy and com-
fort to believers.
He is Judge who is — 1 . The theme of their praise ; 2. The fountain
of their happiness ; 3. The foundation of their hope ; 4. The
object of their faith and love.
Sublime contrast between His former and His then condition.
Once, as a homeless wanderer, not having whereon to lay His head ;
Dragged as a criminal from one tribunal to another ;
Charged with sedition against man and blasphemy against God ;
Declared guilty by Jewish priests, and sentenced to death by a
heathen ruler ;
Bound, scourged, buffeted, blindfolded, spit upon ;
Arrayed in mock purple, and presented with a reed for a sceptre ;
Crucified between two malefactors, as if the greatest of the three ;
Carried, a pale and l)leeding corpse, to be laid in a stranger's grave.
Now, resplendent with divine glory above the brightness of the sun ;
Seated on the lofty judgment-throne of the universe;
Emperors, kings, priests, people, trembling before His bar;
Myriads of angels in His train waiting to obey His commands.
" Oh, liow unlike
The Babe of Bethlehem ! How unlike the man
Tliat groan'd on Calvary ! Yet He it is ! " Young.
According to my gospel. Authority for this statement. Gospel
Paul ]»ri'a(he(l.
Doctrine of a final judgment part of the gospel message. Acts x. 42.
Especially in relation to Jesus Christ as the Judge, Acts xvii. 31;
2 Tim. iv. 1.
CHAP. II.] SUGGESTIVE COMMENTARY. IGl
Reason approved a clay of judgment but could not discover it.
.Tudgment, according to Paganism, secret and immediately after death.
The general judgment taught more fully in the New than the Old
Testament.
Tlie judgment in respect to believers part of the gospel or good new?,
2 Thess. i. 6-10.
The gospel teaches nothing contrary to reason, but much that is
above it.
'El* TT] Vf^epq., in the day. Vulg., Diod., Mart., Stnlz, Goss., Stier ; connecting
with ver. 10 or 12 Others connect with ver. 13, 'justified' in the day Bull, Wells.
Others with ver. 15, on the ground that so long a parenthesis without some word to
indicate it is not Pauline ; ' with reference to or in view of that day.' Flatt. Against
the day. Luth. Until or preparatory to the day ; tv used for ets. Calvin. To confirm
what God shall utter in the day, &c. ; present participles representing in fact the future
as already present. Nielson. A judgment-seat in the conscience the foundation of tho
judgment to come. Berl. Bible. Each day the gospel is preached is a day of inwanl
judgment for such as hear it; and obedience to it among the heathen a proof of llii>
work of the law written on the heart. Von Hnfmann. — Kpivei. Future, according to
most. Present; 'judges.' FonJyo/»i.—Ta /cpi'Trra, the hidden or secret things. Vula,
Luth. The secrets. Diod., Mart. The most secret thing. Van Ess. ' Nam scelus
intra se tacitum qui cogitat ullum, Facti crimen habet.' Juvenal. Heb. nnnpi, Deut.
xxix. 29; D^y: = KeKpvfXfieva, Eccles. xii. 14.— Kara to evayy. fiov., according to
my gospel. Vulg. Kara — xP'-'^'''°^> ^ parenthesis ; = ' this was also the doctrine of
Jesus Christ.' Flatt. And, indeed, as my gospel teaches, through Jesus Christ. Nielson.
17. BeJwld, thou art called a Jeiv, and restest in the law, and viakest thy boast of God.
Behold. Arouses attention. Marks what is weighty and important.
Familiar with Paul, Gal. i. 20; v. 2; 1 Cor. xv. 51; 2 Cor. v. 17;
vi. 2, 9; vii. 11; xii. 14.
Thou. The discourse now directly and expressly to the Jews.
Singular instead of plural used— 1. As appealing more directly to the
conscience ; 2. As giving greater liveliness to the discourse ; 3. As
more kindly and less vituperative in tone.
Application of truth to be individualised by the preacher.
The Word to be read and heard as if addressed to ourselves.
"A message from God imto thee." " Thou art the man."
Powerful in matter and sweet in manner makes an efl'ective preacher.
Called. Gr., sumamed. Callest thyself, and art called by others.
1. An honour and privilege; 2. Made a ground of glorying, Isa.
xlviii. 1,2; Micah ii. 7.
More than name necessary. One "called" a Jew must act as a Jew.
Jews prone to place a false dependence on llieir name and descent.
162 SUGGESTIVE COMMENTARY. [CHAP. H.
Men often care more for a title than a character becoming it.
A name often more cared for than the thing it expresses.
Good names should excite to the realisation of their meaning.
Titles of honour should prompt to honourable conduct.
"Jew" fonnerly the most honourable title on earth ;= God's man.
Christian the most honourable noiv ; = Je&us Christ's man.
Reader, thou art called a Christian : Art thou such ? Actest thou as
such ?
Jew. Literally and strictly, one of the tribe of Judah, = a Judsean.
First applied to those of the kingdom of Judah, mostly of that tribe.
Ultimately to any of the twelve tribes, = an Israelite.
Name used before the CaptiA^ty, 2 Kings xvi. 6 ; chiefly after it.
Judah the most honoured of the twelve tribes ; Sliiloh from it, Gen.
xlix. 10.
The Jew descended from the noblest ancestry in the world.
Belongs to a people honoured above all others by God himself,
Ps. cxlvii. 20.
Possesses a more illustrious history than any other nation.
Can point to a remoter antiquity than either Greek or Roman.
Can produce more ancient and authentic annals than any other race.
Distinguished for its prophets, vrise men, heroes and poets.
"With more correct views of God and duty than any other ancient
nation.
With a holier character than was to be found elsewhere at Christ's
advent.
A nation chosen, blessed, and exalted by God, for no merit of their
ovm, Deut. vii. 7.
Designed for the preservation of His worship in the world.
!Made the guardian of a long series of divine revelations, Rom. iii. 2.
Intended to be the honoured channel of salvation to mankind, John
iv. 22.
Tlie nation from whom came the Saviour, God with us, Isa. vii. 14 ;
Matt. i. 23.
The author of Christianity a Jew ; first preachers of the gospel Jews ;
first members of the Christian Church also Jews.
Christians are disciples of Jewish teachers ; converts to Jewish doc-
trines ; partakers of Jewish hopes, Rom. xv. 27 ; Eph. iii. 6.
Jews sadly degenerated from the days of David and Solomon.
Reproved for their constant tendency to idolatry, Jer. i. 16 ; ii. 11, &c.
Substituted outward rites for the practice of morality, Ps. 1. 8, &c. ;
Isa. i. 11-17.
CHAP. II.] SUGGESTIVE COMMENTARY. 1C3
Free from formal idolatry after the return from Babylon.
Yet reproved by tlie last of the ])rophets for their v/ant of religion,
Mai. i. 6, &c.
Divided in the time of Christ into two principal sects.
The Pharisees held by an oral as well as a written law, Matt. xv. 1, &c.
Maintained the doctrines of the prophets, but added their own.
Multiplied minute and burdensome religious observances, Matt, xxiii
2, &c.
Employed their energies in a hair-splitting exposition of the law.
Practised a severe and ostentatious religion, Matt. vi. 2, &c. ; ix. 14 ;
xxiii. 4, 5, 14.
Viewed those as heretics who denied the obligation of the oral haw.
Were zealous in making proselytes from the heathen. Matt, xxiii. 1.').
Sought and obtained honour and influence with the people. Matt. xi.
2 ; xxiii. 6, 7.
Despised the common people as ignorant, ungodly, and cursed, John
vii. 49 ; ix. 34.
The greatest enemies of the Romans, and always ready to shake off
the yoke.
Opposed to Jesus as exposing their hypocrisy and as only a spiritual
Messiah.
The special antagonists of the apostle's doctrine and preaching.
The strongest advocates for justification by works, Rom. iii. 20.
Zealous enthusiasts for Judaism and so for circumcision, ver. 25.
The Pharisees the ordinary teachers of the people, ver. 19-22.
Sadducees the second main sect. The free-thinkers of the nation.
Denied any resurrection and existence of angel or spirit, Acts xxiii. S.
Adhered to the moral tenets of the law and rejected tradition.
Regarded chiefly the Pentateuch as the inspirec" word of God.
Mostly among the rich. Often high priests and members of the
council, Acts v. 17 ; xxiii. 6.
"Without enthusiasm and made few proselytes.
The Essenes a third sect, much smaller in numbers.
Chiefly foimd in deserts or in villages ; few in cities.
Mostly lived in contemj)lation, practising an austere monastic piety.
Rejected tradition and disregarded the ceremonial law.
Practised conmiunity of goods and abstained from oaths, wine, and
marriage.
Ofi'ered no sacrifices ; ascribed all to fate ; and venerated angels.
Not named in Scripture, l>ut perhaps alluded to in CoL ii. 16, 18, 20,
21, 23 ; 1 Tim. iv. 3 ; v. 23.
1G4 SUGGESTIVE COMMENTART. [CHAP. II,
Tlie great body of the people belonged to none of tlie sects.
Classed with publicans, and regarded as having no religion, Matt. ix.
10 ; John vil 49.
Restest. Indicates — 1. Dependence and trust ; 2. Complacency and
satisfaction ; 3. Confidence in its teachings. Wanted no other
light.
Needed not like the heathen to travel in search of wisdom.
Rested in its possession without endeavouring to know and keep it.
Fallen nature prone to rest in privileges instead of improving them.
Tlie formalist rests in the law ; the good man delights in it, Ps. i. 2.
The law given not for rest to the conscience but the disturbance of
it, Rom. vii. 7-10.
To rest in the law the indication of a sleeping conscience, Rom. vii.
8,9.
Madness in a criminal to rest in the law that justly condemns him.
The sinner's true rest found not in the law but the gospel, Isa. xxviii.
12, 16 ; Matt. xi. 28.
Found in the Old Testament only as containing the gospel, Jer. vi. 16.
The law a schoolmaster to lead to Christ the true rest, Gal. iii. 24 ;
Rom, X. 4.
Law. In its widest sense is — 1. Preceptive ; 2. Symbolical ; 3.
Prophetic.
As preceptive, it commands, and denounces punishment to trans-
gressors.
As symbolical and prophetic, it announces and prefigures a Saviour,
Heb. X. 1.
To the written, the Jewish Rabbles added an oral or unwritten law.
These traditions of the elders first committed to writing, a.d. 150 or 190.
Its teachings often contrary to the Scripture, and opposed by Christ,
Matt. XV. 3-6.
Makest thy boast of God. 1. As loved and honoured by Him
above others ;
2. As made His peculiar people, and having Him for their God ;
3. As especially under His protection, Isa. xlviii. 2 ; Jer. vii. 4 ;
Micah iii. 11.
Boasted of God as— 1. Known ; 2. Worshipped ; 3. Possessed by
them.
Regarded Jehovah as the God of the Jews, not of the Gentiles, Rom.
iii. 29.
Three grounds of Jewish glorying— 1. The name they bore ; 2. The
law they possessed ; 3. The God they worshipped.
CHAP. II.] SUGGESTIVE COMMENTARY. 165
David boasted in God ; the Jews boasted of Ilim, Ps. xxxiv. 2.
A humble, grateful glorying in God, the sum of all religion, Ps. cv.
3 ; Isa. xlv. 25.
A proud, vainglorious boasting of Him, the sum of all hypocrisy.
Jews boasted of God as God ; believers glory in God as a God in
Christ.
Jews boasted of God as their Lawgiver and King ;
Believers boast in Him as in Christ their Law-fulfiller and Saviour.
Jews boasted of God as giving them the law on Mount Sinai ;
Believers boast in God as in Christ satisfying that law on Calvary.
Jews boasted of God as delivering them from Egypt and Baljylon ;
Believers boast in Him as delivering them from sin, Satan and hell.
A false and true boasting. All good coin has its counterfeit.
The best things the most liable to be perverted and abused.
Spiritual pride the most hateful, dangerous, and destructive pride.
*I5e. So most of the MSS.; but edie in the Cod. Sin., Vat., and Alex., as well as
in some of the ancient versions and fathers, and therefore preferred by critics. But
if. Vulg., B,ng., Meyer, Be Wette. Behold. Beza, Pise, Eras., Diod., Mart. Look to
it. Luth. Truly ; el 5e = DN. Storr. Et = r\l7\^ used for affirmation in Ezek. iv. 14,
LXX. Schleusner, Flatt. The apodosis in ver. 21 by an anakoluthon. Nielson. 'ISe,
a correction to avoid the apparent anakoluthon or want of grammatical connection.
Meyer, De Wette. — 'lonSatos. from 'lofSa, and that again from Heb. niin, to praise
or confess, Gen. xxix. 35 ; xlix. 8. So Philo : Jew, the symbol of one who confesses
God {tov e^ojuoXoyov/mevov). Jewish Sects:— 1. Pharisees ; so called from E'~S, to
explain, as being the expounders of the law ; or from CIS, to separate, as separating
themselves from the common people, and devoting themselves to the study of the law
and the practice of a peculiar sanctity, Luke xviii. 11. According to Talmud, seven
kinds of Pharisees : Sichemites, or Pharisees for worldly gain ; Stumblers, because
always lost in meditation ; Bleeders, who walked with their eyes shut and ran into
dangers ; Mortars, who kept their heads motionless ; Pharisees, who said, ' What is my
duty, and I will do it;' Pharisees from love; and Pharisees from fear. Sotah iii. 11.
2. Sadducees ; so called from Sadoc, the founder of the sect, a disciple of Antigonus of
Socho, the successor of Simon the .Tust, as president of the Sanhedrim. Antigonus
taught that men are not to serve God like hired servants, merely for reward. The
doctrine perverted by Sadoc, who denied any future rewards or punishments whatever.
3. Essenes ; so called either from a Syriac word signifying 'to heal,' like Therapeuta-,
« healers,' another name belonging to them ; or from a Hebrew word meaning ' to be
silent,' = the 'silent or mysterious.' Smith. By some identified with the Assidajans
mentioned. 1 Mace. ii. 42, as being zealously devoted to the study of the law. Jiibl.
Cyclop. Divided into two parts : the practical, who lived in cities, practised trade, and
sometimes married ; and the contemplative, called also Therapeutaj, or physicians, and
Euchetae, or suppliants, as devoted entirely to meditation and prayer. Aspired to
strictest piety, and observed a kind of monastic rule. 4. Herodians ; a political faction
rather than a religious sect ; so called from Herod, as attached to his family and
dynasty, which afforded them a protection against rule, or as being a compromis'?
between the ancient faith and heathen civilisation. Smith. Herodians supported Hcrud
X66 SUGGESTIVE COMMENTARY. [CHAP. II.
in the payment of tribute to the Romans, and so directly opposed to the Pharisees,
Jerome, Godwin. Complied with the Romans in many of their idolatrous practices.
Bib. Cyclop. 5. Karaites; from Nip, to read, as rejecting the oral law, but holding to
all the canonical books of Scripture. Few in number, and of little account among their
brethren. — 'Eir oyo/xaiii (eiri, on, or in addition to, and ouofia, a name), art sur-
named. Vulg., SchMt., Berl. Bible. Called. Luth. Named. Diod. Bearest the name.
Mart., Van Ess. Callest thyself. Stolz, Knapp. Boastest in the surname. Beng.
Not implying surname, yet felt to be fuller and stronger than ovofia'^rj. NieUon. Heb.
N"i|7, to call or name. Gen. iv. 17, 25. — 'EiravaTtavQ, restest in. Vulg. Reiiest on.
Luth. Reposest entirely on. Mart., Diod. Leanest or supportest thyself on. De Wette,
Stolz, Van Ess. Restest securely in. Schott. Braggest of. Seiler. Implies carelessness
and inactivity. Boys. Self-complacent delight. Estius. Indolent satisfaction without
going forward to the gospel. Berl. Bible. Reliance without pei-soual exertion. Eisner,
Wolf. Restest, as not requiring labour to learn duty. Theod. Heb. jyv J, to lean, 2
Kings vii. 2, 17 ; Ezek. xxix. 7 ; Micah iii. 11. Rabbies rested on the law themselves, and
taught others to do so. A saying of Hillel : ' He who acquires for himself the words of
the law, acquirfs for "himself the world to come.' Pirke Aboth, ii. 7. So R. Chanania
ben Akashia : 'The holy and blessed One wished to make Israel meritorious; therefore
He multiplied to them the law and the commandments.' Ibid. — To; vo/xu). The article
not in Cod. Sin. Rejected by Lachmann and Tischendorf, but retained by Griesbach
and Scholz as found in other ancient MSS. Pharisees regarded both oral and written
law divine. To deny the former was to deny the latter. Hilchoth Teshuvali. 'We also,
from the same source, receive as sacred and authentic a large number of traditions, not
committed to writing, but transmitted by word of mouth down to later times.' Manual
of Judaism, by J. Van Oven (Old I'athi^). Moses said to have received the oral law
from Sinai, and to have delivered it to Joshua ; Joshua, to the elders ; the t Idcrs, to the
prophets ; the prophets, to the men of the Great Synagogue ; Simon the Just, the last
president of the synagogue, to Antigonus of Socho ; Antigonus, to Jose ben Joezer and
Jose ben Jochanan ; these, to Joshua ben Perechiah and Natai the Arbelite ; they, to
Judah ben Tahai and Simon ben Shatach ; these, to Shemaiah and Abtalion ; they, to
Ilillel and Sliammai ; Hillel and Shammai, to Rabban Gamaliel : and he, to Jochanan
ben Zacchai. Collected first into a volume called the Mishna, by Rabbi Jehudah the
Holy, about a.d. 150. After the dispersion by the Romans, the oral law, as contained
in the Jerusalem (a.d. 270) and the Babylonian Talmud (a.d. 500), gained an almo.st
universal supremacy. — Kai»xacrai iv deep, gloriest in God. Vulg., Diod., Mart.
Boastest thyself of God. LtUh. On account of God. Beng. Heb. '7.VcJ?'7, '"tV, f'^V-
A saying of the Rabbies : ' Wherever ten, three, two, or even one was found studying
the law, the Shechinah or divine pi'esence rested on them.' Pirke Aboth.
18. Andknowcst his will, and approvest the things that are more excellent, beimj in-
structed out of the law.
Knowest. Knowledge of God's will brings obligation to obey it,
Luke xii. 47.
To know it a i)rivilege ; to know and not to do it an aggravation of guilt.
His will. 1. Wliat is jtleasing to Him ; 2. Wliat He wishes ; 3.
"WLat He purposes,
God's will is — 1. Preceptive and revealed for our obedience, Deut. x.
12, 13 ; Micah vi. 8 ;
CHAP. II.] BUGGESTIVE COMMENTARY. 167
2. Determinative, partly revealed and partly secret, Zepli. iii. 8 ;
Amos iii. 7 ; Dent. xxix. 29.
Precepts to be known and obeyed ; purposes to be acquiesced in and
adored.
His preceptive will made known— 1. In conscience ; 2. In His word.
His determinative Avill made knowTi— 1. In the word ; 2. In pro
vi deuce.
God's will necessarily and universally right and holy, Ps. cxix. 128 ;
Rom. xii. 2.
The standard of duty and ultimate foundation of morals.
The highest and most authoritative rule of conduct, Acts iv. 19 ;
V. 29.
Cod's will supreme ; ours to be subordinated to and regulated by it.
Hs preceptive will may be resisted ; His determinative, irresistil)]e.
Igiorance of God's will the condition of the heathen. Acts xvii. 30.
Tt know, obey, and acc^uiesce in it, man's happiness and peace.
Aj)rovest. Implies — 1. Inquiry ; 2. Discernment ; 3. Accept-
ance, Phil, i. 10.
Prci^e, in order to approve, Rom. xii. 2 ; xiv. 22 ; 1 Cor. xl 28 ; Gal.
vi. 4 ; Eph. v. 10.
AUiiings to be proved and the good held fast, 1 Thess. v. 21.
Splits and doctrines to be tried, not indiscriminately believed, 1
John iv. 1.
To liow, approve, and practise the excellent, a believer's privilege,
i'hn. i. 10.
Renwral of the heart necessary to such an attainment, Rom. xii. 2.
AppDval in theory not always followed by approval in practice.
Consience may approve what the will rejects. " Did not like," Rom.
:28.
Unsactificd knowledge found both in Jews and Christians.
A ma may be a good casuist and a bad Christian.
Exce.ent. 1. Things that differ ; 2. More useful ; 3. More excel-
ht, Phil. i. 10.
Rabbs boasted of their ability to distinguish the True and the Good.
Their raditions and interpretations of the law a system of hair-split-
fcg.
Profesd to choose the excellent — 1. In religion ; 2. In morals.
Part 0 a true teacher to separate between the precious and the vile,
J<. XV. 19.
liaws iven to distinguish between the clean and the unclean, Lev.
X.O.
168 SUGGESTIVE COMMENTxVRT. [CHAP. II.
Priests to teacli the difference between the holy and the profane,
Ezek. xliv. 23.
Ministers rightly to divide the word of truth, 2 Tim. ii. 15.
Only gold, silver, precious stones, to be laid on the foundation, 1 Cor.
iii. 12.
True and false, evil and good, often closely resembling. Tares and
M-licat, :Matt. xiii. 25-30.
The spiritual alone able to discern, 1 Cor. ii. 15. Eyes to be
anointed, Kev. iii. 18.
The natural man puts bitter for sweet, and calls evil good, and good
evil, Isa. v. 20.
Preconceived opinions hinder men from seeing the excellent ;
Prejudice and dislike hinder them from embracing it.
Instructed. Gr., catechised ; instructed by others ; taught. Gal. vi. 5.
Jewish parents careful to instruct their children, Deut. vi. 7 ; 2 Tiii.
iii. 15.
Priests appointed to teach the people, Lev. x. 9-11 ; Ezek. xliv. j3 ;
Deut. xxi. 5 ; Mai. ii. 7.
In Christ's time. Rabbles usurped the office of expounding the }w,
Matt, xxiii. 2. |
Schools or colleges for this object connected with each synagogu^
The teachers and taught were esj^ecially of the sect of the Phariges.
The common people despised as ignorant of the law, John viil5,
49 ; Acts iv. 13.
Instruction usually given by the Rabbles catechetically, Lul^ ii.
46, 47.
Paul thus instructed by the famous Gamaliel, Acts xxii. 3.
Out of the law. The law, or Old Testament, the great lesson()Ook
of the Jew.
The Scrij)tures the only infallible standard of religious truth.
A sufficient rule in respect to — 1. What is to be believed; 2.|Vhat
is to be done.
Remarkable for its teachings — 1. In doctrine; 2. In morals;^. In
practical wisdom.
Teaches not opinions or conclusions of men, but the true sayjgs of
God, 2 Pet. i 20, 21.
The inexhaustible storehouse of wisdom and knowledge.
Ailord.s the clearest light on the great problems connected w(li our
race. I
Gives the most satisfactory and rational information as to— I Tlie
creation of the world; 2. The origin, nature, and desny of
CHAP. II.] SUGGESTIVE COMMENTARY. 1C9
man ; 3. The entrance of sin and suffering into the world ; 4.
The dispersion and early history of our race ; 5. The character
and attributes of God; 6. The nature of virtue, and duty of
man ; 7. The nature and source of happiness ; 8. The means by
which it is to be obtained.
The law as given to Israel through Moses threefold : —
1. Moral, relating to duties belonging to men as such ;
2. Ci\il, belonging to Israel as members of tlie Tlieocracy ;
3. Ceremonial, pertaining to religious worship and observances.
The Old Testament contains besides, as sources of instruction, —
History, prophecy, biography, poetry, and practical philosophy.
Its central point the provided and promised Saviour, Luke xxiv. 27 ;
John V. 39 ; Rev. xix. 10.
To deXrjfia, His will. Vulg., reading avTov. So the Armenian and Coptic, with
some of the Latin fathers. The will of God. Theod., Theoph., adding tov deny for ex-
planation.— Ao/Ciyuafets, judgest. Theoph. Triest (probas). Vulg. Discernest. Syr.,
Arab., jEth. So Plod., Mart., Doddr. 'ExTplorsst. Beza, Pise, Par. Approvest. £»-£W.
Provest. Luth. Examinest. Schbtt., Hamm. Cai-efully examinest. Boys. Knowest
how to try. De Wette, Van Ess. How to estimate. Knapp. Recofinisest. Goss. Dis-
tinguishest. Stolz. Givest judgment upon. Con. d- Hows. Art able to decide. Hodge.
— Ta hiacpepovTa, what ought or ought not to be done. Theoph. Things more useful.
Vulg. Excellent. Eras., Vat., Pise, Cap., Hamm. Things that diflTer. Moras. That
disagree, i.e., from the law. Beza. That disagree in men's judgment ; in controversies.
De Dieu. What is the best to be done. Luth. The contrary things. Diod. What is
contrary. Mart. What is excellent. Beng. Things differing from each other. Boys.,
Doddr., Eisner. What is right and wrong. Be Wdte, Scholz, Stolz. What is the
better. Van Ess, Goss. The preferable. Knapp. Good and evil. Con. & Hows.
Questions of duty. Hodge. Unloosest all casuistical knots of morality. Compare 5Iatt.
xxiii. 5, 24. Niel. Rabbles investigated the relative importance of different command-
ments, Matt. xxii. 36. Boys. Such an investigator and examiner ca'led P'.'.lp, from
pn, to attend to; and jy"")"!!, from ''^T}, to search into. Examples: ' There are four
ways among men : The first, Mine is mine, and thine is thine, — the middle way ; some
say, that of Sodom. The second, Mine is thine and thine is mine,— that of the common
people. The third, Mine is thine, and thine is also thine,— that of the godly. Tlie
fourth. Mine is mine, and thine also is mine,— the way of the wicked.' Four kinds
among the givers of alms : ' He who gives, but does not wish that others should,— an
evil eye towards others; who wishes others to give, but does not give himself,— an evil
eye towards himself ; who wishes that both himself and others should give, — the part
of the godly ; who wishes that neither himself nor others should give,— the part of the
wicked.' Four kinds of disposition : ' Easily provoked and easily pacified,— the loss
more than the gain ; hard to provoke and hard to pacify,— the gain more than the loss ;
hard to provoke and easy to pacify, — the disposition of the godly ; easily provoked and
hard to pacify,— the disposition of the wicked.' Pirke Aboth. — KaT7;xouyu.cros [Kara
and "^X^^i a sound ; to instruct with the living voice ; hence, to catechise. Luke i 4 ;
Acts xviii. 25; 1 Cor. xiv. 19; Gal. vi. 6), instructed. Vulg., Luth., Died., Mart.
Learned, initiated. Eras., Vat. Taught (institutus). Be:a, Par., De Wette. Instructed
from childhood. Pise. Instruction, such as was given in the schools, called Nj^jjCy,
170 SUGGESTIVE C0M3IENTART. [cHAP. II.
or the 'hearingr.' The law tlie only subject of Jewish learning and study. Boys. Early
schools of the prophets alluded to, 1 Sam. xix. 19, &c.; 2 Kings vi. 1, 2. After the
Captivity, schools everywhere established. Generally attached to synagogues, and
called s^"]"!?'? n'3, 'house of investigation or exposition,' as distinguished from the
$ynagogue which was '^pJ?L' ^i'?, or 'house of meeting.' Such schools held more
sacred than the synagogues. Scriptures and traditions of the elders the only subjects
of attention. Sciences or accomplishments seldom studied, and Grecian learning
despised. Teachers sat on high chairs ; those next in dignity, on benches below them.
The disciples or learners at first stood, but after Gamaliel's death, sat on mats at the
teacher's feet. Instruction given in the way of question and answer, Luke ii. 46, 47.
Teachers said to give, learners to receive. People urged to attend these schools or
niidrashes, and parents to send their sons. A boy was to begin, according to Judah ben
Tamai, to study the Scriptures at five years of age ; the Mishna at ten ; the Command-
ments at thirteen ; and the Talmud at fifteen. Those who regularly attended called
•disciples of the wise.' The common people distinguished from these, and despised as
unlearned and ignorant of the law. Jesus found in one of them when twelve years of
age, perhaps in that of Hillel. Rabb. ypv'rr, to instruct ; literally, to cause to hear.
— 'Ek tw VO/J.OV, by or through the law. Vulg., Diod., Mart., De Wette. Out of the
law. Luth. 'Ek = out of, and corresponds with .Karrjxov/xeuo^, and the usual mode
of instruction, better than Sea, by or through. The law or Old Testament Scriptures
the text-book in Jewish schools. Explained by comparisons of passages, and by the
traditions of the elders. Often interpreted allegorically ; oiien fancifully ; often falsely.
■Words often made to have a meaning very different from the plain, literal, and obviously
intended one. Example: 'It is said. And the tables were the work of God, and the
writing was the writing of God, graven upon the tables' (Exod. xxxii. 16). ' Do not read
" graven," but " free " (an entirely difl'erent word, but spelt with the same letters) ; for
there are none free but those who labour in the study of the law.' Pirke Aboth.
19. And art confident that thou thyself art a guide of the blind, a light of them which
are in darkness.
Confident. Suggesting that this was only a vain boast. Chrys.
Conceit of superior knowledge a prominent feature of Jewish char-
acter.
Pride the natural result of unsanctified knowledge, 1 Cor. viii. 1.
How rare a thing to be learned and not proud ! Quesnel.
Self-confidence and self-conceit the greatest enemies to improvement,
Prov. xiv. 16 ; xxvi. 12.
Guide. Jewish zeal in maldng proselytes proverbial, Matt, xxiii. 15.
Tlie cliaracter of these guides given by Christ, Matt. xv. 14 ; xxiii.
16, 24,
One of tlie maxims of the Rabbles, Learn in order to teach.
A 1)Ook written by one of tliem, called "A Guide to the Perplexed."
Blind. Mentally and spiritually. Man's condition by nature. Acts
xxvi. 18 ; Rev. iii. 17.
State of all while in imi>enitence and unbelief, John ix. 39, 40 ; 2
Cor. iii. 14 ; iv. 4 : 1 John ii. 11.
CHAP. II.] SUGGESTIVE COMMENTARY. 171
Clirist sent to give sight to the blind, Isa. xlii. 7 ; Luke iv. 18 ; Jolin
ix. 39.
Pharisees regarded all l)lind but themselves, John ix. 40, 41 ; viz.—
1. The heathen ; 2. The common people of their own nation, Jtjhn
vii. 49.
Light. 1. Knowledge ; 2. The means of communicating it to others.
Eminent Rabbles styled by their disciples " The light of the world."
Jews placed in a condition to be lights to the Gentiles ; the law light,
Prov. vi. 23.
Christ the true light of the world, John viii. 12 ; his disciples through
him. Matt. v. 14.
Darkness. Mental and moral. Man's state by nature, John i. 5 ;
Eph. V. 8 ; 1 Pet. ii. 9.
State of the heathen. Acts xxvi. 18 ; of many among the Jews, Isa.
ix. 1, 2 ; Matt iv. 15, 16.
Of all while unrenewed and unenlightened by the Spirit of God.
A state of darkness is one of — 1. Discomfort, Isa. viii. 22 ; ix. 1, 2 ;
xlviii. 22 ; 2. Danger, Jer. xiii. 16 ; 3. Inactivity, John ix. 4 ;
4. Sleep, 1 Thess. v. 7 ; 5. Mistake, Prov. iv. 19 ; John xii. So.
Darkness of the heathen seen in their idolatry and immoral life ;
That of the Jews in their traditions and rejection of the jNIessiah ;
That of men in general in choosing sin and rejecting the Saviour.
IleTrot^as, art confident. Vulg. Presumest or arrofratcst to tliyself. Xu<A. Believcst
thyself. Mart. Givest thyself to believe. Dlod. Persuadest thyself. Berl. Bible.
Trustest in thyself. Beng., De Wette, Stolz, Knapp, Goss. Flattcrest thyself. Van Lss.
— 'Oo-q'yoi' (65os, a way, and dycj, to lead), leader. Vulg., Luth. Guide. Diod. Con-
ductor. Mart. Shower of the way. De Wette, Goss. Applied by LXX to the heads o(
families who went up from Babylon, Ezra viii. 1. Applied by Christ to the Rabbiea,
Matt, xxiii. 16, 24. 0':?)n; nnio, > Guide to the Perplexed,' name of a book by ILibbi
Moses Maimonides.— 4>ws, 'Light of the World,' one of the titles given to Rabbi
Jochanan ben Zachai by his disciples.
20. An instructor of the foolish, a teacher of babes, whicli hast the form of knowledge
and of the truth in the law.
Instnictor. One who seeks to form the character of others.
A teacher communicates knowledge ; an instructor forms character.
Terms here multiplied — 1. To indicate the height of Jewi^^h preten-
sion ;
2. To awaken conviction for the want of a corresponding life.
Those least fit to instruct others often the greatest pretenders to it.
Believers cautioned against the desire of being masters, James iii. 1.
172 SUGGESTIVE COMMENTARY. [CHAP. IL
Foolish. So the Rabbles spoke of Gentiles and Gentile converts.
Pharisees' pride and conceit. Perhaps a hint at their own folly.
More hope of a fool than of one ^\dse in his own conceit, Prov.
xxvi. 12.
Teacher. Title of Rabbi, " Master " or " Teacher," highly coveted
by the Jews, Matt, xxiii. 7.
Pharisees in general claimed to be teachers of others, Matt, xxiii. 2.
Christ's disciples cautioned against assuming the title, Matt, xxiii.
8, 10.
Bahes. Term applied by the Rabbles to their proselytes.
BoiTowed from Ps. viii. 2 ; Isa. xxviil. 9. Generally used in a de-
preciatory sense.
Applied by Paul to believers of low spiritual attainments, 1 Cor. i.
27 ; Heb. v. 12, 13 ;
By Cluist to the Ignorant, but also humble and teachable, Matt. xi. 25.
Form. Used in a bad sense in 2 Tim. iii. 5 ; here in a good sense.
^Model or pattern ; standard ; mould or moulding, as Rom. vl. 17.
Scriptures of the Old and New Testaments, " the form of sound
words," 2 Tim. i. 13.
Express the mind and thoughts of God, not the fancies and reason-
ings of men.
Representation of the highest truth and saving knowledge.
1. A form by which to judge of truth and error, right and wrong ;
2. A mould for the formation of a holy character.
Jews boasted tliey had such a form and mould in the law.
Thus fitted for being teacliers and instructors of others.
Form of knowledge, &c., opposed to the false philosophy of the Greeks.
Knowledge. Divine and spiritual ; the most important for a man
to liave, —
1. Regarding God ; 2. His will; 3. The way of salvation.
Human knowledge is power ; divine knowledge is peace. Job. xxii. 21.
Divine knowledge is— 1. Objective, found in the Scriptures ;
2. Subjective, renewed in man as part of the lost image of God, Col.
iii. 10.
Eternal life, to know the true God and Jesus Christ whom He has
sent, Jolm xvii. 3.
Truth. Representation of things as they actually are.
In respect— 1. To God; 2. His will ; 3. Ourselves; 4. The way of
happiness.
The Scriptures contain all necessary saving truth, 2 Tim, iii. 15-17.
Given to teach no science but that of serving God and saving our soids.
CHAr. II.] SUGGESTIVE COMMENTARY. 173
All triith centred in Jesus Christ, who is the Truth, John xiv. G.
God's law is the Truth without any admixture of eiTor, Ps. cxix. 142 ;
xix. 9.
Law. Scriptures of the Old Testament; all the sacred canon then
existing.
The Bible reveals the will and reflects the character of God.
Has God for its author, truth for its matter, salvation for its end.
Loche.
God gave Israel the great things of His law, Hos. viii. 12 ; Ps. cxlvii. 10.
The law able to make them a wise and understanding people, Deut.
iv. 6.
Scriptures able to make them wise unto salvation, 2 Tim. iii. 15.
Set aside and made void by the traditions of the elders. Matt. xv. 3, 6.
Read with a veil on their hearts unto this day, 2 Cor. iii. 14, 15.
Its substance and meaning, Christ and the way of salvation, undis-
covered.
The veil to be one day taken from their hearts, 2 Cor. iii. 16.
ALSacKoKov {Saio), diSa<TKW, to teach), master. Vulg., Mart., Knapp. Teacher.
Luth. Doctor. Diod. Allusion to the Rahbies. The titles Rab, 'Master;' Rabbi, 'my
Master,' and Rabban, 'our Master,' in use among the Jews in the apostles time, ami
much affected by the Pharisees. Only came into use after Ilillel's death. Rab the
lowest, Rabban the highest title. Persons formally ordained to these ranks or offices.
Strict examination first made into the candidate's life and learning. Candidate then
placed on an elevated platform ; a writing-tablet given him, to indicate that he was to
forget nothing, and a key, that he was to open up the law to others (Luke xi. 5J). Hands
being laid on him, according to Numbers xxvii. 18, he was made a Fellow or companion
of the Rabbles p^n), and when appointed to teach others, was called a Rabbi himself.
When only a disciple or scholar (TOVn), he went simply by his father's name, ' Son of
A. or B. ; ' when made a graduate, or Fellow, ' his own name was added, ' A. son of B. ; '
when licensed to teach, the title Rabbi was prefixed. 'Rabbi A. son of B.' Godwin.
Each ordained person at first at liberty to ordain his disciples, afterwards the honour
given to Ilillel the elder, and none ordained without permission of the Nasi, or Prince.
Hilchoth Sanhedrin. In the days of the Saviour, disciples and well-wislurs applied to
a teacher the title of Rabbi, as in the case of John the Baptist, John iii. 26 ; and Jesus,
John i. 38 ; Matt. xxvi. 49. Formal imposition of hands probably not then in use. JewisJi
teachers not only taught in stated places, but wherever they could find hearers. In-
structed partly by question and answer, and partly by conversation. Not appointed
either by church or state. Received no formal salary, though accepting presents and
remuneration for their time. Usually gained their support by a trade, or at least were
prepared to do so. Some, as Gamaliel, sat with the high priests iu the .Sanhedrim. Two
famous Rabbinical schools in the time of Christ, those of Ilillel and Shammai. Hillel
more attached to the traditions, and generally more indulgent, and therefore more
popular. Hence the question, Matt. xix. 3. Both schools continued their mutual
opposition through several generations, till a Bath Kol, or divine voice, was said to
decide for that of Ilillel without declaring the other heretical. Modern Jews for the
most part follow Hillel. Jost. Gamaliel, Paul's teacher, of this school, being a gramUoa
174 SUGGESTIVE COMMENTARY.
of Ilillel. After the destruction of Jerusalem, schools establisherl by the Rahbies at
Jabna, Sepphoris, Lydda, and especially at Tiberias, where Rabbi Jehudah compiled
the Mishna. Schools also f(>unded by Rabbies residing in Babylon and the adjacent
provinces. Title and ofiBce of Rabbi preserved amonc: modern Jews ; the Rabbi deciding
differences, declaring what is allowed or forbidden, judging in civil and religious matters,
celebrating marriages and declaring divorces, preaching in the synagogue and presiding
over academies. Bib. Cyclop. The office an innovation upon the Mosaic institutions, wliioh
a'sign theduty of teaching and deciding in religious matters to the priests, the sons of Levi,
Lev. X. 8, 11 /Deut xvii 8-11 ; xxxiii. 8-10 ; Mai. ii. 7 The title only began with Gamaliel,
Taul's teacher. According to the oral law itself, elders only to be ordained in the land
of Israel. Old PatJis. — Nt/ttcwj' (pt], not, and CTros, a word ; like infans, from in, not,
and fan, to speak), infants. Vulg., Beta, Pise. Little ones. Eras., Drus. Unskilled.
Eras , Pise. Simple. Luth., Drus. Ignorant. Stolz, Van Ess. Idiots. Diod., Mart.
Uabes or sucklings, the name given to the scholars of the Rabbies in the first stage of
instruction. On Ps. cv. 15, Talmud says, ' These are the babes of the school of the
Rabbies ' Shahbath cxix. 2. — Mopcpuaiv {fiopcprj, a form ; lit., a forming ; sometimes a
• show or appearance,' 2 Tim. iii. 5), form. Vulg., Luth., Diod. Likeness. .Si/r. Formation,
1 e., method of instructing and forming others. Eras. Informing, i.e., impression of the
form you may give to others. Par., Pag., Beza, Pise., Beng. Formula, rule. Tol. Idea,
copy. Tir. Model. Mart. Plan. Beng. Rule. Allioli, VEnfant. Original form or
copy. Knafp. Delineation. Mintert. Stamp or impress. JVielson. Summary, yviiitby,
JJghtfoot, Chalmers. Compendious system and form. Doddr. Body of truth, as a model
or form, llaldane. Perfect pattern. Con. <£• Hows. Complete scheme or draught of all
divine duties and precepts. Pyle, Well.^. Term derived from the idea of knowledge
formed as an impression on the mind. DeWette. Mopcpcoais, either, passively, the form
received ; or, actively, the giving of the form — the moulding or informing. Beng. Cicero
has 'formam veri;' and Horace, ' Mentes formare studiis;' Shake.speare,— ' Inform
tliy thoughts with nobleness.'— Tr?s 7i'wcrec<;s k. t. aXrjdeias ev r. vofiw, knowledge
and truth in the law. Vulg., Diod., Mart. What to know and what is right. Luth.
Wisdom and truth. Stolz. A hendiadys ; knowledge of the truth, or ti-uth to be known ;
orthodoxy. Beng. Hast the true knowledge out of the law. Boys., Stor^. True wisdom
represented in the law. Flatt. Truth known and truth in itself, for the matter, one and
the same. De Wette. Knowledge of the truth or true knowledge. Hodge.
21. Thou therefore which teachest another, teadiest thou not thyself f Thou that preachest
a man should not steal, dost thou steal t
Teachest. Jews claimed, as they justly might, to be teachers of others.
Had superior knowledge and Inciter opportunity for obtaining it.
Those long under scriptural teaching should be able to teach others,
Heb. V. 12.
Jews blamed not for teaching others, but for not practising what they
taught.
Teachest thou not thyself. To teach one's self is to practise what
wt; lea(;h.
llypocri.sy, to teach others and not practise ourselves.
Character of Jewish teachers, Matt, vii 4 ; xxiii. 3. Acknowledged
by themselves.
CHAP. II.] SUGGESTIVE COMMENTARY. 175
Paul's care lest preaching to others he should himself be cast awav,
1 Cor. ix. 27.
Preachest. Proclaim puhlicly and aloud, as a lierahl or puLlic crier.
Jewish teachers publicly exhorted in their synago<^^u(:s.
Spoke from a pulpit in the middle of a raised platform, as now.
The sermon or exposition immediately after the reading of the
prophets.
Strangers and others allowed also to address the people, Acts xiii. 15.
Preaching in Christian churches an imitation of the synagogue.
Distinguished the Jewish and Christian from the Pagan worship.
The great means of spiritual enlightenment and moral improve-
ment.
Assiduous preaching of the word enjoined on Christian ministers,
2 Tim. iv. 2.
A practice distinguishing all Protestant evangelical churches.
Steal. A common sin among the Jews, Ps. 1. 18; Jer. vii. 9-11 ;
Hosea iv. 2.
Josephus charges his countrymen with robbery and theft.
Restoration of lost property to a Gentile forbidden by the oral law.
Petaining that of the common people sanctioned by it.
Pharisees charged with extortion, Matt, xxiii. 25 ; devouring widows'
houses, ver. 14.
Addressing Gentiles, Paul began with sins against the First Table ;
Addressing Jews, he enlarges on those against the Second.
Obvious adaptation to the circumstances of each.
Divine wrath revealed not only against ungodliness but unrighteous-
ness.
Jews followed the true religion, but were guilty of immorality.
Ov didac-Keis. Indicative ; thou teachest not. Vulff., Luth., Beng., Gries , St.'er.
Interrogative; teachest thou not? Uiod., Mart., De Wette, Scholz, Tischendorf. A
ploce or meton.; word repeated in a somewhat different sense. Beng. R. Simlai sajs
of certain Rabbies : ' The wicked man sits and expounds, saying, Thou shalt not lend oa
usury— and he himself lends on usury ; Thou shalt not rob— and he himself robs ; Thou
Shalt not steal— and yet he steals. ' Debharim Rdbba Another Rabbi speaks of a teacher
who said to his disciples, 'Thou shalt not respect persons, take bribes, lend on usury ;'
and yet did these things himself. Bereshelh liahba. Hypocrisy of tlie Pharisees,
especially those at Jerusalem, acknowledged by the Rabbits themselves. • There are
ten portions of hypocrisy in the world ; nine are in Jeru^^akm, and the tenth in all the
rest of the world.' Mid, ash Esther. 'Be afraid of the painted ones, who resemble the
Pharisees, but their deeds are the deeds of Zimri.' Sota. — 0 KTjpvaauv (Ki^pv^^
a herald; Heb. i<~iQ, to call ; Cha'l. H?, to preach, proclaim), preachest. Vuht., Luth.,
Diod., Mart. Publish or proclaim. Berl. Bible. Ckarly or aloud. Beng. Making Imitl
and public proclamation, like the prophets, Isa. Iviii. 1 ; xl. 2, 6. Applied to tiic
1 76 SUGGESTIVE COMMENTARY. [CHAP. IT.
Baptist proclaiming: in the wilderness, Matt. iii. 1. For the office of the ancient
hcralfi, anil the practice of preaching in the Christian Church, see at chap. x. 14. — M77
KXewTeiv, non furandum. Vulg. Aew, understood; or by met , to 'do a thing put
for ' ought to do ' it. as Acts xxi. 21. Storr, Flatt. After verbs of saying, &c , the
infinitive often expresses, not the doing, but the duty or necessity of doing a thing.
yielson. According to the oral law, it is lawful to cut up a plebeian's body like a fish,
and therefore lawful to keep his purse. Pesachim. The followers of Asinaeus and
Asila?us, two Babylonian Jews, lived on theft. Jos. Antiq. Chiefs of the priestly
families robbed the inferior priests of their tithes, and allowed them to starve. Jos.,
Jewish War.
22. Thou that sayest a man should not commit adultery, dost thou commit adultery f
Thou that abhorrest idols, dost thou commit sacrilege ?
Sayest. "Preaching" in public, " saying " in private ; "creeping
into houses," 2 Tim. iii. 6.
Adultery. Notoriously common amongst the Jews at that time,
John viii. 3, 7.
Already prevalent in Malachi's day, Mai. iii. 5. Charged on the Jews
by Josephus.
Talmud says it increased forty years before the destruction of Jeru-
salem.
Waters of jealousy said to have lost their efficacy on that account.
Adultery denounced by the prophets, Jer. vii. 9 ; ix. 2 ; xxiii. 10 ;
Hosea vii. 4.
Punished, according to the Mosaic law, with death, Lev. xx. 10 ; John
viii. 5.
Abhorrest. Turnest away from it as something filthy and nau-
seous.
Jews not guilty of formal idolatry since their return from Babylon.
Showed tlieir abhorrence of idolatry in various ways.
One of the books of the Talmud treats expressly on the subject.
AVine behjnging to an idolater not to be touched by an Israelite.
Idols. 1. False deities ; 2. Images intended to represent them or
the true God.
Jews prone to idol-Avorship till the Babylonish captivity.
Idf)l-worship universal at the time of Christ except in Judsea.
According to Varro, the number of heathen deities exceeded 30,000.
Jews out of Judoea everywhere surrounded by idolatry, yet free
from it.
Sacrilege. Gr., Temple-rohhery. Jews thought to have been guilty
of it—
1. In ix'lurence to heathen temples ; alluded to in Acts xix. 37 ; or.
CHAP. II.] SUGGESTIVE COMMENTARY. 177
2. In withholding or misappropriating tithes and ofTerings, Mai. ii:
8; or,
3. In not giving to God the glory which is Ilis due.
Jews made Jehovah's temple a den of thieves, Jer. vii. 11 ; Matt.
xxi. 13.
Charged by Malachi with offering the blind and lame for sacrifice,
Mai. i. 8.
Abhorred false gods, and yet robbed and dishonoured the true God.
Sacrilege the climax indicating intense covetousness.
Love of money only another form of idolatry, Eph. v. 5 ; Col. iii. 5.
Unrenewed men only substitute one idol for another.
Sacrilege committed — 1. In withholding what is God's ;
2. In appropriating to our own use what properly belongs to Him.
This done in regard — 1. To property : a portion claimed for His
service, Mai. iii. 10 ;
2. To time : the whole of the weekly Sabbath claimed as His own,
Exod. XX. 8.
Sacrilege to appropriate any part of it to business or pleasure, Isa.
Iviii. 13.
Motxeueis (/aoixos, an adulterer ; from fJut), not, and ex'^j to have ; ' not lawful for
thee to have her'). Talmud accuses celebrated Rabbles of this sin, and says that for
forty years before the destruction of the temple, it had become so prevalent that the
waters of jealousy were no longer effectual to detect it. Sota.—^oeXvaaofxevos
{(ibew ; ^8e\vpo$ ; ^deXvaaofiai., lit., to abominate a thing on account of its fetid
smell). Idols called '"I33;'in, an abomination, jdoe\vy/j.a. Israel utterly to abhor them,
^J:3i;n]|l 3yri, Deut. vii. 25, 26. That abhorrence often fanatical ; would not come near
an idol or hold anything which had been in connection with one. iV7e?5o«.— Et'SwXa
(eiSw, to see ; eldos, a form ; an idol that which only meets the eye ; a form as opposed
to reality; 'an idol nothing in the world,' 1 Cor. viii. 4). Heb. D|?V, an image or like-
ness ; "^DS and '?'D2, a graven image ; 77^, a nothing ; ^>^i, a dung god ; 3XJJ, a grief;
'ran, a vanity ; j'ip"^. an abomination. The idols of the Old Testament -.—Baal — Lord,
related to the Babylonian Bel, Isa. xlvi. 1 ; symbol of the sun or male force in nature —
the king of heaven ; celebrated idol or deity of the Phoenicians, Canaanites, Moabites,
Philistines, under different names, as Baal-Peor and Chemosh, worshipped with the
prostitution of young women by the Moabites, Num. xxi. '29; 2 Kings xxiii. 13; Jer.
xlviii. 7; Baal-zebub, the fly-god, with an oracle at Ekron of the Philistines; Astarte,
a female deity of the Sidonians, 1 Kings xi. 33 ; also worsliipped obscenely by the Philis-
tines, 1 Sam. xxxi. 10 ; often mentioned with Baal, Judges ii. 13 ; iii. 7 ; correspondiug
with him as the symbol of the female or passive force in nature, and called the queen of
heaven, Jer. vii. 18; xliv. 17; the same with Atergatis, a Philistine lish-god, 2 Mace.
xii. 26, and AsUaroth, also a Philistine idol with an ox's head and horns ; Molech,
Moloch or Milcom, i.e, ' king,' an idol of the Ammonites worshipped with the sacrifice
of children, 1 Kings xi. 5-7; 2 Kings xxiii. 10-13; Jer. xix. 5; xxxii. 35; identical
with Saturn, also originally worshipped by the l>ha-uicians, Cartliaginians; Greeks.
Italians, and Gauls with human sacrifices ; the image, according to the Rabbles, made
M
173 SUGGESTIVE COMMENTARY. [CHAP. II.
of brass, with the head of an ox and the arms of a man stretched to receive the offered
victims, who were slowly burnt to death by a fire kindled within ; Dagon, the fishgod,
also called Derceto, or Atergatis, an idol of the Philistines, woman above and fish below,
1 Sam. V. 1-5 ; xxxi. 10 ; Thammuz, the Phoenician and Greek Adonis, and Egyptian
Osiris, symbol of the sun's annual course and its influence on the earth ; worshipped
with impurity by women bewailing his death, Ezek. viii. 14. Idols in the New Testa-
ment, chiefly those of the Greeks and Romans -.—Jupiter, or Zev Trarep, father Zeus or
Jeu, corrupted from the Ueb. Jah or Jao, a contraction of Jehovah (Bochart), or Jo
pater, whence the genitive Jovis, of Jupiter, as in lo Pa;an, lo being a contraction from
the same Hebrew name {Scaliger) ; the ruler of gods and men ; called also King Zeus ;
the supreme deity in the heathen mythology ; corresponding with Baal or Bel, and fre-
quently styled Zeus Belus ; the son of Saturn, who was possibly the same with Noah,
himself being identical with Ham, Zeus and Ham both denoting 'heat' {Bochart);
worshipped under different names and aspects ; as iKecnos, god of suppliants ; iroKiov-
Xos, protector of cities; ^ovXaios, director of councils ; 0iXios, god of friendships;
dyopaios, god of the forum or market; epKeios, god of the enclosure, his image stand-
ing in the open court as if to defend the dwelling ; ^euios, god of strangers, or of hospi-
tnlity, with his altar before the gates of the city ; oXv/xirios, god of OlympuS or heaven,
and thus the direct rival of Jehovah, hence the deity to whom Antiochus Epiphanes
dedicated the temple at Jerusalem, 2 Mace. vi. 2, that on Gerizim being dedicated at
the same time to Jupiter Xenius, or the god of strangers {Godwin, Smith); Mercury,
or Hermes, son of Jupiter and Maia, herald and messenger of the gods, inventor of
letters and the arts, god of eloquence, merchandise, and cunning ; supposed to be the
same with Canaan the son of Ham, macar P^''3), whence possibly Mercurius, signifying
' to sell,' and Canaan denoting a merchant ; Canaan being identified with the Phoenicians
the teachers of letters and of civilisation {Bochart) ; his jmage in the market-place, by
waysides, and at the entrance of houses ; Diana, or Artemis, a female idol, in Grecian
mythology the daughter of Jupiter, and the goddess of hunting ; symbol of the moon
and represented with a crescent on her brow ; worshipped at Ephesus under a different
aspect, and more according to the older notion of the passive force in nature, the magna
mater of all things, the principle of fertility and fecundity, and therefore represented
as a female figure with a great number of breasts, and frequently covered with and
surrounded by animals of all descriptions ; corresponding with the Egyptian Isis, the
Sidonian Astarte, the Babylonian Baaltis, and the Hindoo Parvati ; her image at
Ephesus a semiconical block of stone, with a mural crown on the head, and a bar of
metal in each hand ; her temple there one of the seven wonders of the world, occupying
2-0 years in building, after its predecessor had been burnt by Eratosthenes on the day
of Alexander's birth, the cost of the erection being defrayed by all the Asiatic states. —
Gods of Egypt mentioned but not named, Exod. xii. 12; Isa. xix. 1; Jer. xliii. 12, 13 ;
Ezek. XXX. 13. These numerous. The principal : — Ammon = hidden, representing the
secret self-renewing force in nature, corresponding with Jupiter of the Greeks ; prin-
cipal god of Thebes, forming a trinity with Maut and Chons ; had two long plumes
rising from his head ; sometimes ityphallic, and then called Min or Chem. 3faut =•
mother, representing the receptive force in nature ; second person in the Theban
trinity ; Ammon begetting himself in her bosom indicating eternity, expressed by the
formula, Ammon-lla, husband of his mother ; her head-dress the pshent or long wig.
Chons, in ail the triads the principal god who gives birth to himself ; viewed as the father,
the great god worshipped in the temple ; as the son, he becomes the third person in the
triad ; both one god, the first the eternal god, the second only a living symbol designed
to allJrm the eternity of the other; his image has a hawk's head with the moon's disk
for a head-dress. Thoth, corresponding with Mercury ; personification of the divine
reason ; god of writing, music, and science ; writer of the divine words, or secretary of
CHAP. II. SUGGESTIVE COMSIENTARY. 171)
the gods; revealor of the sciences ; his image the body of a man witli th<» h^ad of an
ibis, and wearing the moon's disk. Clinouphis, or Xoum, the divine breath ; his symbol,
the beast denoting the spirit or soul ; the first of the demiurges and creator of all
things, sometimes represented sailing on the primeval waters of Chaos. Compare Gen.
i. 2. Ra, the sun, one of the demiurgic intelligences ; created the sun, who again created
animals and men ; is to the upper hemisphere w^hat Osiris is to the lower ; at Memphis
incarnated in the bull Apis, at Ileliopolis in the bull Muevis ; his head adorned with
the solar disk ; Egyptian kings worshipped as his sons. Osiris, the nocturnal sun, or
primordial night, preceding the light, and therefore more ancient than Ra himself; the
principle of good ; mediator between God and men, the type and saviour of man ; his
head adorned with the mitre of the lower regions, flanked with the two plumes
of justice and truth ; a large collar round his neck, and in his hands a scourge
and a crook, the symbols of government. Isis, sister of Osiris ; bears the character
of mother ; with a disk on her head and the long horns of a cow. Jlorus, son of
Isis and Osiris, represented as on the knees of his mother ; has a hawk's head
surmounted with the psheut. Apis, same with Osiris, the suprenvly-good god, de-
scending among men and exposing himself to the pains of this life under the form of an
ox ; conceived in his mother's bosom without contact with male, who passed for a virgin
even after her delivery; an incarnation of Osiris by virtue of Phtah ; his image a bull,
or a man with a bull's head ; worshipped under the form of a live bull, which at its
death was buried in the catacombs of liis temple at Memphis ; living beyond twenty-
eight years, was put to a violent death. I'htah, corresponding with Vulcan, second of
the demiurges ; divine wisdom personified ; created sun, moon, and stars, and the vault
of heaven (comp. Prov. viii. 12-30) ; took the form of the celestial fire, and fecundated
the cow, producing a calf with the required number of sacred marks, viz., twenty-eight,
as an incarnation of Osiris under the name of Apis ; liad a scarabajus, or sacred beetle,
on his head, and crocodiles under his feet, indicating creation and the conquest of dark-
ness ; his image often as an embryo, and sometimes ityphallic. Pasht, 'the great mis-
tress of Phtah;' crowned with the sun's disk; her image sometimes a lioness, anil
sometimes a cat ; appeared under two names, representing two natures,— Pasht, the
destroyer, and Beset, the reuniter, symbolising the dissolving force of nature approach-
ing the creative force, the product of the contact being the embryo out of which came
the visible world ; represented as following Osiris, concealing impurity, effacing defile-
ment, and chastising the guilty; her statue a woman, with a cat's head, often at the
principal gates of the temples. Hathor, corresponding with Venus ; often confounded
with Isis ; worshipped under the form of a cow, or a woman with a cow's head, or with
a woman's head surmounted with a disk and the horns of a cow. Month, correspondin;?
with Mars, god of battles ; his image with two long plumes rising from his head like
those of Ammon. Keith, corres])on(ling with Minerva ; mother of the sun ; worshipped
chiefly at Sais, where, according to Plutarch, her inscription bore : 'I am that which is,
which shaH be, and which has been ;' a virgin— the sun conceived in her, not begotten.
^et, or Typhon, the principle of evil, as Osiris of good. Taoer, or Thoueris, concubine
of Set; body of a hippopotamus and head of a lioness. IIorpe.Khroti (Child Ilorus ,
the Harpocrates of the Greeks ; appeared naked, with symbols of infancy; represented
the rising sun or Eastern horizon in the funeral ritual, or in relation to the state of the
deadand the invisible world, indicating that the deceased, having satisfied the ritual,
enters into eternal life, and proving that the immortality of the soul lay at the founda-
tion of all the Egyptian doctrines. Anubis, the guardian of the tombs in the form of a
dog or jackal. Souvan, corresponding with Lucina, goddess of maternity, the mother
par excellence : with a vultures head and a crown. The Ichneumon, representing the
god who begets himself, male and female, at once father and mother. MariMe.—
'lepocvXus {iepop, a temple, and fl-yXau, to rob), plunder the house of the sanctuary
180 SUGGESTIVE COMMENTARY. [CHAP. II.
(the temple at Jerusalem). Syriac. So Bengel. Rob God of what is His. Luth. Not
giving to God the glory due to Him. Calv. Desecrated the most Holy. Van Ess. Dese-
cratest thy own temple. Rosenmuller. Withholding what is due to it. Von Hofmann.
Rob God of His lionour for another. Whitby. Rob heathen temples. Chrys., Le Clerc,
Koppe, De Wette, Thnl., Phil., Meyer, Alford. Strongly marking Jewish covetousness.
Jews appropriated to themselves presents made to the temple. Jos. Antiq. Indirect
proof of their robbing heathen temples in Acts xix. 37, and in Jos. Aniiq. iv. 8, 10. Such
robbery said by Josephus to be forbidden in Deut. vii. 2b, 26. JSielson. Payment
tithes greatly neglected 130 years B.C., those having the charge of them proving un-
f.iithful. Godwin.
23. Thou that makest thy boast of the law, through breaking the law dishonourest thou
Godf
Boast. Boasting of pri^dleges prominent in Jewish cliaracter.
Law. 1. Their own knowledge and possession of it, 1 Cor. iv. 7 ;
xiii. 4 ;
2. Its superiority to the laws and philosophy of the Gentiles.
Breaking of the law. Open and aggravated transgression of it.
Their own Scriptures a standing witness of their law-breaking.
The language of the prophets one continual reproof.
Transgression of the law the cause of their captivity, 2 Chron. xxxvi.
14-19.
They defiled the land and made it an abomination, Jer. ii. 7 ; iii. 2.
Surpassed even the deeds of the wicked heathen, Jer. v. 28.
After the Captivity same sins abounded, idolatry excepted.
Adultery, Mai. ii. 14, 15 ; iii. 5 ; false swearing, Mai. iii. 5 ; Zech.
v. 4 ; oppression, Mai. iii. 5 ; \dolence and wrong, Mai. ii.
13, 16 ; stealing, Zech. v. 4.
Jerusalem's final destruction ascribed by Josephus to the people's sins.
Their wickedness declared by him to be greater than that of Sodom.
Talmud says. After Gamaliel tlie honour of the law ceased ;
I^Iurderers so multiplied that tlie Sanhedrim could not try them ;
Sins became so great that the day of atonement lost its efficacy ;
The temple not destroyed till tlie people neglected the law.
Jewish bigotry and uncharitableness proverbial among the heathen.
:Magic and charms practised by Ilabbies, and sanctioned by the oral
law.
Dishonourest thou God ? Sinning themselves, and causing others
to sin.
Gave (jccasion to others to think disparagingly of Jehovah.
Heathen judge of a god from the character of his worshippers.
All sin diiihonouring to God especially that of His professed people.
CHAP. II.] SUGGESTIVE COMMENTARY. 181
An aggravation to dishonour God wliile boasting of Him.
Believers so to live that men through them may glorify God, Matt.
V. 16.
So to act that His word and doctrine be not blasphemed, 1 Tim. vi.
1 ; Titus ii. 5.
To walk worthy of God, 1 Thess. ii. 12 ; and adorn His doctrine,
Titus ii. 10.
Their sin gives occasion to the adversary to blaspheme, 2 Sam. xii. 14.
The honour of God is placed in the keeping of His people.
Ilapa/Sacrew? (irapa, beyond, and jSaoj, or ^aivw, to po), praevaricationem. VuJa.
The character and conduct of tlie Rabbles in general, as .-rhown by the oral law itself.
I^'o regard to truth. Stories of the Talmud manifest falsehoods and forgeries ; e.g., the
river Sambation ; Sinai turned over on the Israelites like a tub at the giving of the law.
Ambition and seJf-aoprandisement. Priests ousted by them from their office as teachers.
Kabbi to be honoured before a man's own father, and to be reverenced as God himself.
A man neither to pray before nor behind his Rabbi ; neither to salute him nor retura
his salutation, and not to share his seat. Rabbi able at once to excommunicate the
man who offends him, and obliged to do it if the offence be public. Su2^crstitious and
ungod-ly. Taught and practised astrology, magic, and the use of amulets and charms,
contrary to the word of God. Taught men to evade the divine commands ; allowed
dispensations from oaths ; made it lawful to defraud a Gentile or unlearned Jew of his
lost property, and even to kill the latter without ceremony. Formalists. Taught that
Israelites are saved from future punishment by outward observances, as washing of
hands, external sanctification of the Sabbath, blowing the cornet at the New-year, cir-
cumcision, &c. Hard-hearted and unfeeling. Sentenced men to be flogged for the most
trifling offences, or even no offences at all ; awarded death for the transgression of the
Rabbinical commands respecting the Sabbath ; allowed a poor man to be without food
rather than partake of what may not have been killed and cooked according to Rabbini-
cal rule ; forbade idolaters to be rescued from perishing, an idolatrous woman in travail
to be aided in her delivery, and even one of their own common people to be assisted with
food in a time of scarcity ; forbade slaves to be instructed in the law, and placed them when
dead on a level with brutes. Old Paths.— ' A.TL/xa^€is, inhonoras. Vulg. Dedecoras.
Beza, Pise. Dehonestas, ignominia oflicis. Eras., Vat. Shamest or disgracest. Luth.
Doest dishonour to. Beng.
24. For the name of God is blasphemed among the Gentiles through you, as it is written.
Name of God. That by which He makes Himself known ; Himself.
Kot the name given by Himself to Moses at the bush, Exud. iii. 14;
vi. 3.
The name Jehovah not at that time pronounced by the Jews.
"Adonai," the Lord, or "God," "the Holy and Blessed One," used
instead.
The One true God professedly worshipped by the Jews.
Blasphemed. Slandered or injuriously spoken of.
182 SUGGESTIVE COMMENTARY. [CHAP. II.
Heatlien spoke evil of a God whose worshippers were so wicked.
Jews thus a curse among the heathen instead of a blessing, Jer.
xlii. 18; Zech. viii. 13.
Christianity thus reproached through the sins of its professors.
Lives ol nominal Christians a hindrance to the success of the gospel.
Conduct of the Spaniards in Mexico and South America; of the
English in India and North America ; of British and American
sailors in foreign ports ; of Christian states in regard to the
Jews ; superstition and image-worship.
Written. In Isa. lii. 5 ; and more especially in Ezek. xxxvi. 20-23.
Sins of Israel and their effect on the heathen foretold in the Scriptures.
Dispersion and sufferings of the Jews occasioned by their sins.
Occasion given to blaspheme — 1. By their sins; 2. Their sufferings
entailed by them.
Same sins practised by the Jews in the apostle's time as formerly.
Same effect among the heathen — God's name blasphemed.
Sins of parents often perpetuated in their children with like effect.
Fallen nature ever the same. Same sins bring same consec^uences.
BXa(r077//ctTai {^XairTW, to hurt, and (pVM-h to gpeak; to hurt bywords). Pro-
phet's words used by the apostle to express his own thouglits. Storr. God's name
blasphemed among the Gentiles, who thought He was unable to deliver His people.
FUxtt. Saying of Abtalion : 'Wise men (teachers of the law), take heed to your words,
lest you be carried captive to a place of unwholesome waters (hurtful opinions), and the
disciples who follow you drink and die, and the name of God be blasphemed.' Firke
A both.
25. For circumcision verily prrfiteth, if tJiou keep the law; but if thou be a breaker of
the law, thy circumcision is viade uncircumcision.
Circumcision. That wluch distinguished the Jew. First men-
tioned, Gen. xvii. 10.
The sign and seal of the covenant made with Abraham and his seed.
The seal of liis own righteousness and acceptance through faith, Eom.
iv. 11.
Called the covenant of circumcision. Acts \di. 8 ; sign of circumcision,
Eom. iv. 11.
Was to be administered to Abraham's male children and slaves.
Hence Ishmael circumcised, and the Arabs his descendants.
Belonged to Israel as to no other nation that practised it — 1. From
its divine institution; 2. The privileges connected with it; 3.
Its obligation on all the nation; 4. The strict regulations by
■\vhich it was enforced.
CHAP. II.] SUGGESTIVE COMMENTARY. 183
Renewed at the giving of the law as a Jewish sacrament, Lev. xii. 3.
Hence its institution ascrihed to Moses, John vii. 22.
Renewed, after long disuse, on Israel's entering Cansian, Josh. v. 2-4.
Rite of admission into Abrahamic covenant under the Old Testament.
Under the Levitical economy, a sign of subjection to the law, Gal. v. 3.
Jewish parents to circumcise their children on the eighth day, Gen.
xvii. 12.
Moses in danger of his life from neglecting it, Exod. iv. 24, 25.
Not deferred even on account of the Sabbath, John vii. 22, 23.
Children usually received their name at their circumcision, Luke
i. 59 ; ii. 21.
Proselytes from heathenism circumcised and baptized, Acts xv. 1.
Not to be imposed on heathen converts to Christianity, Acts xv. 24 ;
Gal. ii. 4.
Titus, of Gentile parents, not circumcised by Paul, Gal. ii. 3.
Timothy, of a Jewish mother, circumcised to avoid prejudice, Acte
xvi. 1-3.
Jesus circumcised in infancy, Luke ii. 21 ; minister of the circum-
cision, Rom. XV. 8.
Indicated His subjection to the law as our Redeemer, Gal. iv. 4, 5.
Exhibited His descent from Abraham as the promised seed, Gen.
xxii. 18.
Circumcision the sign of repentance and inward renewal, Deut. x.
16 ; XXX. 6.
Circumcision of the heart required, Deut. x. 16; and promised,
Deut. XXX. 6.
Its effect : love to God with all our heart, soul, strength, and mind,
Hid.
Outward circumcision of no avail without the imvard, Jer. iv. 4;
ix. 25, 26.
Gentiles uncircumcised in flesh, Israel in heart, Jer. ix. 26; Deut.
xxvi. 41.
Jews in general uncircumcised in heart and ears, Acts vii. 51.
Believers the true circumcision; unbelieving Jews the concision,
Phil. iii. 2, 3.
Baptism in the place of circumcision under the New Testament,
Matt, xxviii. 19.
Both spnbolical of the putting away of the sins of the flesh, Col.
ii. 11, 12.
Profiteth. 1. As a pledge that Israel's God would fulfil His pro-
mises;
184 SUGGESTIVE COMMENTARY. [CHAP. II.
2. As a si,£;n of being in covenant with God and fellowsliip witli His
people ;
8. As a remembrancer of the holiness required and promised in the
covenant.
Divinely-instituted signs capable of profiting, and intended for it.
God's institutions, rightly observed and used, actually profit.
His blessing given with the right use of His own ordinances.
Profits, not justifies : exactness in the words of the Spirit.
Tims baptism may profit, though it neither regenerates nor saves.
Keep. In the manner required — 1. Spiritually; 2. Perseveringly ;
3. Wholly.
Circumcision engaging obedience to the law, only profits as it is kept.
The seal of a covenant of works only profits when the works are done.
The seal of the covenant of grace only profits when faith is exercised.
Law. Moral as well as ceremonial — the whole law, Gal. v. 3.
Circumcision the outward sign of the moral precepts of the law.
Obedience to the law the condition of the Mosaic covenant.
Covenant broken, and curse entailed by disobedience, Deut. xxvii.
26 ; Gal. iii. 10 ; Jer. xi. 3.
Vain to rest in the seal of a broken covenant.
Circumcision engaged men to keep the law of Moses ;
Baptism engages men to believe in Christ and keej) His command-
ments.
Breaker of the law. Whetlier once or a thousand times, James ii.
10; Gal. iii. 10.
'' Transgressor of the law," a horrible word in the ears of a Jew.
"Made "uncirciiincision. Receives no profit from his circumcision.
Disobedient circumcised Jews already like uncircumcised heathen.
Hence called not the circumcision, but the concision, Phil. iii. 2.
S(j the unbelieving baptized made as unbaptized. Acts viii. 21.
Outward rites and signs in themselves imavailing, Gal. v. 6; vi. 15;
Col. iii. 11.
HepiTOfiTj (irepi, round, and Tefivu, to cut ; Ilcb. hV^D). Circumcision peculiarly,
though not exclusively, a Jewish rite. Prevailed extensively in ancient as in modern
times. Knowledge of it supjiosod in the command given to Abraham. A check to cer.
tain diseases. Its medicinal effect supposed in John vii. 23. Continued among the
Ishmaelites. Mahomet himself circumcised, though not enjoining it in the Koran.
Practised by Copts and Abyssinian Christians as a national custom. Jahn. Practi.sed
by the ancient Kgyptians, Colchians, and Ethiopians. Binding on the priesthood in
Egyi)t, though not on the people. Had relation, among Oriental nations, to cleanli-
ness and phy.sical effects. Herodotus. Not practised by the Canaanites in the time
of tlie patriarchs, Gen. xxxiv. 14. Like the law of the Sabbath, embi-aces several
CHAP. II.] SUGGESTIVE COMMENTARY. 185
points of view. The basis an Oriental custom; miidc to Abraham a symbolic seal of
faith, a sacrament of the covenant of promise ; then made through IMoses to be at ilie
same time, in a more definite sense, an obligation to the law, Exod. iv. 25 ; Josh. v. 2,
Ac. The law the explication of circumcision ; circumcision the concentration of the
law. Abolished with the Levitical law ; or rather, its place taken by the New TesUimcnt
symbol of baptism, the realisation of the Abrahamic promise, or the new birth by faith,
connecting itself with it. Lange. — 'fi0eXet, is profitable. Luth., Mart. Uas its profit.
Stolz, Van Ess. Rabbies taught that no circumcised person goes into hell, and that
all Israel, except heretics and apostates, have their portion in the world to come.
Shemoth Rabba.; Sank. xi. 1. — 'AKpojSvaTLa {aKpos, the extremity, and (T/Suoj, to
cover; Heb. '"'71^)j pi'seputium. Vulg., Diod. Uncircumcision. Mart. Used by the
LXX in Gen. xvii. 11. AKpoTTiadia used by Aristotle for the same thing. A circum-
cised person sometimes restored to his natural condition by a surgical operation, 1 Mace,
i. 15. This forbidden by the apostle to be done from an excessive anti-Judaistic ten-
dency, 1 Cor. vii. IS. To prevent any circumcised person going into hell, Rabbies
taught that an angel is sent before death to render faithless Jews uncircumcised, and
that Abraham sits at the gate of hell for the same purpose. Beresh. Eaiba.
26. Therefore, if the uncircumcision keep the righteousness of the law, shall not his un-
circumcision be counted for circumcision T
Uncircumcision. UncirciTmcised Gentiles. Jews tlie circumcision.
Keep. Observe ; fulfil. Case supposed ; may or may not occur.
Gentiles declared to be filled ■svitli all unrigliteousness, Rom. i. 20.
Keep — 1. By obeying tbe light of nature ; or 2. Being renewed by
grace.
Righteousness. Gr., plur. ; statutes, requirements, ordinances,
Luke i. 6.
All the requirements of God's law just and righteous.
Of the law. Required in and by the written law, though not pos-
sessed.
Counted circumcision. Reckoned as though he were a Jew.
Stand on the same level as the Jews ; be accounted a true Jew, Acts
X. 34, 35.
Be accepted with God as Abrahahi's children and true subjects of the
law.
Believing and regenerate Gentiles the Israel of God, Gal. vi. 16.
The true circumcision not made with hands, Pliil. iii. 3 ; Col. ii. 11.
Outward circumcision only a sign of the inward and spiritual, Deut,
XXX. 6.
So the unbaptized believer counted as baptized.
Want of circmncision, as of baptism, may be either —
1. From the want of opportunity to obtain the rite ; or,
2. From the conviction that it is not required by God.
186 SUGGESTIVE COMMENTARY. [CEAP. II.
\(r/La9r)<T(Tai (Chrvsos. has TpainjcreTaL. iJ-eTaTpavrjaeTai, and irepLTpaTrrjcxe'
rai. shall be turned), be reckoned or reputed. Vulp., Luth. Imputed to him as. Stolz,
Avail. Van Ess. A Riibbi says : 'If a man believe not as he ought, circumcision will
not make him a Jew ; but if he believe as he ought, he is a Jew though he be not cir-
cumcised.' Nitzadion — Ai/caiWyttara (one MSS. has 5t/catw/xa), justitias, righteous-
nesses. Vul(j. Jura. Biiza. Instituta. Cast. Statutes. Pise. Diod., De Wette. llight-
eousness. Ltitk. Ordinances. Mart. Precepts. Flatt. Prescriptions. Stolz, Goss.
Requirements. Van Ess. Commands. Knapp. Ileb. D'ipn, = ni^O, commands. So
LXX and Josephus. In Rev. xix. 8, = acts of holy obedience ; in Rev. xv. 4, righteous
judgments. AiKaLCjfia, = judgment or sentence, in Rom. i, 32 ; righteousness, in Rom.
V. IS; and justification, in Rom. v. 16.
27. And .<!hall not uncircumcision which is by nature, if it fulfil the law, judge thee,
ivho by the letter and circumcision dost transgress the law f
By nature. By reason of birth ; uncirciimcised because bom Gentiles.
Jews circumcised because born of Jewish parents.
Some by nature Christians, as born of Christian parents ;
Jews or Christians merely by nature, only outwardly so.
True Jews or Christians are such not by nature, but by grace.
A man is made, not born, a Christian. Tertullian.
Fulfil. 1. As following the light of nature ; 2. As renewed by grace.
By nature and unrenewed none truly fulfil the law, Eom. iii. 9 ; viii.
7,8.
Case supposed. May partially and relatively occur, Acts x. 35.
Judge. Rise up in judgment and condemn. So the Ninevites,
Matt, xil 41, 42.
Bear witness against ; show God's justice in condemning.
Afford an argument for inflicting punishment.
Those judged and condemned now may hereafter judge and condemn
in turn.
The saints, as Christ's assessors, judge the world, 1 Cor. vi. 2, 3.
Good men by tlieir life condemn the ungodly even here, Heb. xi. 7.
By. 1. With ; as Rum. xiv. 20 ; 2 Cor. ii. 4 ; 1 John v. 6, and else-
where.
An aggravation to sin while having the law and circumcision.
Men sin notwithstanding means for keeping them from it.
2. Through ; by means of ; as Rom. iii. 24, and generally.
The law and circumcision made an occasion of transgression.
Makes men worse by what should make them better, Luke xi. 35 ;
Rom. vii. 8-13.
Some not the better but the worse for Christian privileges, 1 Cor.
xi. 17.
CHAr. II.] SUGGESTIVE COMMENTARY. 1S7
An evil habit of body converts a man's meat into poison.
The gospel a savour of death, unto death, as well as of life unto life,
2 Cor. ii. 16.
An easy thing so to hold to the letter as to neglect the spirit.
Forms of religion can be cherished to the loss of its life.
Privileges often an occasion of pride and carnal security.
Dangerous to cling to the gospel of Christ instead of the Christ of
the gospel.
A man's good works as well as his bad ones may keep him from Christ.
Manna, kept longer than it was given for, stank and bred worms.
Means, turned into an end, become powerless even as means.
Church-going may keep a man from Christ instead of leading to Him.
The communion put in the place of Christ destroys men's souls.
The greatest guilt in turning the grace of God into lasciviousness,
Jude 4.
Letter. 1. Written law*; Scriptures of the Old Testament, as 2 Tim.
iii. 15.
2. Law simply as written; mere letter in contrast with the spirit,
ver. 29 ; vii. 6.
Jews adhered to the letter instead of penetrating into the spirit of
the law.
The letter or outside substituted for its internal essence.
The same thing often done by Christians with the gospel.
The great cause of deadness, carnality, and sin in tlie Church.
Letter and circumcision a figure of speech for literal circumcision.
Circumcision in the letter contrasted with circumcision in the spirit,
Deut. XXX. 6.
So a twofold baptism, the literal and the spiritual, 1 Pet. iii. 21 ;
Matt. iii. 11.
Divine rites and ordinances either according to the letter or the spirit.
The formalist clings to and is content with the former, 2 Tim. iii. 5.
The regenerate seeks and is only satisfied with the latter, John vi.
63, 68.
'Ek (pvaeco? (one MS. has viareojs), connected with UKpo^.; what by nature is
uncircumcision. Vulg., Luth., Diod. lie who naturally is uncircumcised. Mart. Un-
circumcised by nature. De Wette, Stolz. The natural uncircumcision. Slier. Of
heathenish birth. Berl. Bible. Connected with reXova-a ; fulfilling the law by nature.
Syr., Grot. Gentiles who fulfil the law by following reason as their guide, or making
a right use of reason. Boys. According to the Syriac, the words have been transposed.
— TeXovaa (reXoj, an end), consummans. Vulg. Fulfils. Luth , Died. Accomplishes.
Mart. Heb. nb, cV^'^ finish; also "^J'j; = do or accomplish.— Kpt^'et, ^hall judge.
Tulg., Luth., Diod., Mart. Condemn, rise, Btza.—^i.a. ypa/x/xaros (7pct^w, to
1S8 SUGGESTIVE COMMENTARY. [CHAP. II.
write, oripinally by graving letters in stone or other hard substance with a sharp
instrument), from your writing. Syr. Through the letter. Vulg. Under the letter.
Luth. With the letter. Diod. In the letter. Mart. By the letter. Niel. Notwith-
standing the letter. Flatt. Not only notwithstanding the letter, but by it. Henry.
Ata, with a genitive, denotes both the means by which, and the situation in which a
thing is done. Comp. 2 Cor. ii. 4 ; v. 10 ; Rom. iv. 11 ; xiv. 20 ; 1 John v. 6 ; Gal. iv.
13; Ac. Winer. The latter preferred here by Grot., Hamm., Glass, &c. Ata = ^,
with, notwithstanding, Num. xiv. 11 ; Ps. Ixxviii. 32. So 1 Tim. ii. 15. Flatt. Tpa/x.,
the written law as opposed to the law of nature. Grot. Something written ; by synec,
the law of Moses, as 2 Cor. iii. 6. Flatt. Connected with TrepiTOfirj, as a hendiadys ;
the circumcision of the letter ; external circumcision. Fisc, Far.
28. For he is not a Jew which is one outwardly ; neither is that circumcision ivhich is
cutward in thejie^h.
For. Confirms the preceding by showing who is the true Jew.
Jew. Term used not in a national, but a religious sense.
Jew equivalent to a professed worshipper of the true God.
He only the true worshipper who worships in spirit and in truth,
John iv. 24.
An Israelite indeed, John i. 47 ; the Israel of God, Gal. vi. 16.
All not Israel who are of Israel, Rom. ix. 6. Some Jews made men-
tion of the God of Israel, but not in truth nor in righteousness,
Isa. xlviii. 1.
Mere names and outward profession of no account with God.
A man is not a Christian who is one only outwardly, Matt. vii.
22 23.
Outwardly. Gr., openly — 1. By natural descent; 2. By name and
profession.
Circumcision at most only showed a descendant of Abraham.
A man may have his father's blood without his father's grace.
E.xamples : — Cain, Ham, Ishmael, Esau, Absalom.
The Jew made an outward display of his Judaism.
A man is neither to be ashamed of his religion nor vainly to parade it.
A Jew outwardly — 1. By circumcision; 2. Name; 3. Language; 4.
Attendance at synagogue; 5. Observance of festivals; 6. Sancti-
fication of Sabbath ; 7. Daily ceremonial washings, &c. ; 8.
Fringes on the garments; 9. Phylacteries; 10. Mezuzah, or
te.xts behind the door.
All together unable to constitute a Jew in God's sight.
A Christian outwardly — 1. By baptism; 2. Confirmation; 3. Par-
taking of the Communion ; 4. Observance of Church festivals ;
5. Attendance at church ; (5. Observance of Christian Sabbath.
All unable tu con.stitute a Christian in the sight of God.
CHAP. II.J SUGGESTIVE COMMENTARY. 189
'Ej' Tcp (pavepcp {(patvu, to appear), in manifesto. Vulo. Outwardly. Luth., Mart.
Openly or manifestly. Diod. In appearance. Beng. In the flesh, where it might be
seen on examination. Thus Antiochus Epiphanes caused every woman who had her
child circumcised to be put to death. Some apostate Jews, at the same period, had this
outward badge removeii by a surgical operation, 1 Mace. i. 15. Other bad^'es of Judaism.
Fringes; Heb. n'^'V ; called 'borders,' Matt, xxiii. 5 ; Luke viii. 44 ; 'hem,' Matt. ix.
20. Enjoined on the Israelites, Num. xv. 38. Worn by Christ himself. Designed to
remind the wearer of His obligation to keep God's commands. To be made of blue, and
worn on the four corners of the garment. Later Jews made a special garment for the
l)urpose, called the Talith ; a smaller one of white wool, like a shawl or scarf, three
feet long and one wide, put over the head by an opening iu the centre, one part falling
on the breast and the other on the back, to be put on immediately after awaking, and
worn constantly as an inner garment, the fringes made of wliite lambs' wool ; the
larger or great Talith worn above the clothes, and only during prayers put on the head,
though sometimes, as in England, worn carelessly over the shoulders as a scarf. Use
of the fringe considered by Rabbinists one of the most important things in Judaism.
' He who is not clothed in a fringeel garment in this world, is clothed in filthy garments
in the next.' Zohar.— Phylacteries ; Heb. m£3pi£3, 'frontlets,' Deut. vi. 8; also called
Tephillin. Their use probably founded on a mistaken view of the text in Deuteronomy.
Nothing said as to what the word msatt: signifies, or what phylacteries properly are;
hence the only authority for their use the oral law. Manasse ben Israel. PhylacterifS
with the Jews are certain portions of the law, viz., Exod. xiii. 1-10 ; xiii. 11-lG ; Deut.
vi. 4-9 ; xi. 13-21, written, in Hebrew, on four slips of parchment, or when for thu
hand, on one slip in four columns, and enclosed in a leathern case, to be attached to
the forehead, and on the left arm by leathern strings, wound so many times round the
middle finger of the right hand in the former case, or round the left arm in the latter ;
to be worn during morning prayers, though by the stricter sort worn all the day. Their
use considered by the Rabbinists one of the three fundamental principles of Judaism.
Margolionth. 'Whoever observes the command concerning phylacteries, the Scripture
imputes it to him as if he meditated on the law of God day and night.' Kimchi. Their
use rejected by the Karaites. Not uniform even among the Rabbinists. Not noticed
by the prophets, nor in the Apocrypha, nor, as used at present, by Josephus, or by
Joseph ben Gorion. Phylactery = preserver ; so called either because worn as a charm,
according to Jerome, or as helps to remembering and keeping the law. Godivin. —
Mezuzah; a slip of parchment inscribed with Deut. vi. 5-9, and xi. 13-20, and attached
by the Jews to the door-posts of their houses from a literal regard to Deut. vi. 9 ; xi.
20. Sometimes placed outside, above, below, and near the windows. Jahn.
29. But he is a Jew tchich is one inwardly: and circumcision is that of the heart, in the
fpirit, and not in the letter; whose praise is not of men, but of God.
Inwardly. Character determined by the Iieart and disposition.
A Christian is one inwardly. Church at Sardis had the name of living,
Rev. iii. 1.
God desires truth in the inward parts, Ps. li. 6. Puts His laws
there, Jer. xxxi. 33.
Looks not on the outward appearance, but on the heart, 1 Sam. xxi. 7.
Of the heart. Same truth taught by Moses, Deut. x. 16; xxx. 6;
and by Jeremiah, ix. 26.
100 SUGGESTIVE COMMENTARY. [CHAP. II.
Heart requires circumcision from, its filthiness and depravity.
Necessary in order to love God, Deut. xxx. 6 ; and to keep His com-
mands, X. 16; XXX. 6.
True baptism that of the heart ; inward renewing and cleansing, Titus
iii. 5 ; Ezek. xxxvi. 25, 26.
In the spirit. 1. In a man's own spirit, in contrast with his
flesh;
2. In or by the Holy Spirit, in contrast with human agency ;
3. In that which is spiritual, in contrast with mere external rites.
God to be served and worshipped in the spirit, Rom. i. 9 ; John iv.
24; Phil. iii. 3.
The inner spiritual life the essential in religion.
The shell and the kernel both found in divine institutions.
The spiritual side the only true one ; the external not to be neglected.
In the letter. 1. External; 2. According to the letter of the
Mosaic law.
Inward lite and holiness everything in Judaism, Isa. i. 11-17; Ps.
1. 8, &c. ; Amos v. 21-24.
Still more in the spiritual dispensation of the gospel, 2 Cor. iii.
6-8; Gal. vi. 15.
Tendency in fallen men to rest in forms or outward observances.
Inability of the law to make a man holy a leading thought in this
Epistle.
Contrary belief the great error of the Jews and Judaising teachers.
Corrupt Christian churches seek holiness in austerities and out-
ward rites.
Praise. 1. That of true circumcision ; 2. Of the true Jew.
Allusion to the name "Jew." Its origin, Gen, xxix. 35. Sunilar
allusion, Gen. xlix. 8.
Love of praise a principle implanted in man's nature.
Praise to accompany what is good and excellent. Put for excellence
itself, Phil. iii. 8.
To be desired and sought, but from the proper quarter.
Not of men. Praise of men of inferior value. Men themselves
corrui)t.
The value of praise is according to the character of the giver.
The inward and spiritual in religion less likely to gain men's praise.
Men able only to look on the appearance, not on the heart
Tlie ungodly praise what they ought to blame, Prov. xxviii. 4 ; Ps.
X. 3.
The reproach of some more to be esteemed than their praise.
CHAP, ir.] SUGGESTIVE COMMENTARY. 191
A good name a blessing when truly deserved, Prov. xxii. 1 ; Eccles.
vii. 1.
The blessing of Judali was his brethren's praise, Gen. xlix. 8.
The praise of God and the good especially to be desired, 2 Cor. viii.
18 ; 1 Cor. xi. 2, 17.
Magistracy appointed for the praise of them that do well, 1 Pet. ii.
14 ; Eom. xiii. 3.
Pharisees mainly concerned about the praise of men. Matt. vi. 2-5 ;
John V. 44; xii. 43.
Love of mere human praise the mark of ungodliness, 1 Sam. xv. 30.
Of God. His praise of highest value, as— 1. The most high God,
Creator, Ruler, and Judge ; 2. Infinitely holy Himself ; 3. Just,
and therefore awarding praise according to truth; 4. Looking
not on the aj)pearance but the heart.
The praise of God the good man's highest desire, Ps. xLx. 14.
The future reward of His faithful servants, 1 Cor. iv. 5 ; Matt. xxv.
21, 23.
Awarded to godly sincerity, and to a holy, humble, and upright walk.
Examples : Enoch, Noah, Abraham, Job, Moses, David, NathauieL
The churches of Smyrna and Philadelphia praised. Rev. ii. 9 ; iii.
8, 10.
Mere show abhorred by God. " A hypocrite shall not come before
Him," Job xiii. 16.
The self-righteous boaster thus drawn before the tribunal of God.
JlepLTOfXT} Kapdias, circumcision of the heart. Vulg., Luth. Philo speaks of the
resemblance of the circumci.'^ed part to the heart, and adds that the external circum-
cision was a symbol of the removal of evil lusts. — ^v irvevixarL, in man's soul. Pise,
Beza, Morns. Inspirit. Diod., Mart. According to the spirit. Stolz, Knaj'p. Through
the Holy Spirit as its Author. Flatt, Meyer, Hodge. In the spirit, as op})Osed to that
made with hands. Par. That circumcision which the Holy Ghost teaches. Vat. Made
by the Spirit of God in the spirit of man. Doddr. The true Jewish spirit that comes
from God. Thol. The Divine Spirit that fills the mind of the true Jews. Ve Wette. The
risen life-principle wrouglit by God in man ; spirit-fonn of the inm-^r life, according to
which man's spirit moves in God's, and God's in man's. Lanpf. Living power or ele-
ment with which the inner sphere of being is filled. Alford. — Ev ypafxfJ.aTt, in the
letter. Luth., Mart. In letter. Dind. Through the letter. .Benflr- Written law of Moses
viewed only as consisting in certain divine commands, and containing the idea of weak-
ness and insufficiency, as in Rom. vii 6 ; viii. 3. Flatt. In the letter, as opposed to
spirit. Middleton, Doddridge. — 'ETraii'OS, reward, as in 1 Cor. iv. 5 Flatt. Approval.
Niel. Refers to true Judaism and circumcision. Meyer. To true Jews. Lanpe. — E^
dvdpuircoi', out of men. Luth. From men. Diod., Stolz, De Wette. Of m-sn. Hart.
"With men. Knapp.
192 SUGGESTIVE COMMENTARY. [CHAP. III.
CHAPTER III.
1. What advantage t?ien hath the Jew f or what profit is there of circumcision f
What advantage. Asked by the apostle, or supposed to be asked
by a Jew.
A softening question, Paul writing to Jews as well as Gentiles.
An objection likely to occur to a Jew from what had been said.
The Jew. The Old Testament appeared to give the Jew an advan-
tage.
No truths so plain but corrupt hearts will raise objections.
Improper inferences often drawn from divine truths.
A preacher's duty — 1. To anticipate probable objections ; 2. To
guard the hearers against false inferences ; 3. To clear the truth
as far as possible from groundless cavils.
What profit in circumcision. Allusion to statement in chap. ii. 25.
The command to Abraliam seemed to make circumcision profitable.
Circumcision held by the Jews to be of the highest value.
Against this Paul states — 1. Circumcision only profits when the law
is kept ; 2. Inward and not outward circumcision is that which
truly profits.
A divine ordinance may profit in one respect, though not in all.
The probing of a wound profitable, though not itself the cure.
Same question applicable to baj^tism. Profits only with faith.
Circuincisi(jn and baptism profit, though neither of them saves.
Jlepiffffov (wepi, round, or beyond), praestantia. Beza, Pise, Cast., Pag., Grot.,
Vat. Prerogative. Calv. Advantage. Diod., Mart., Luth., Be Wctte, Nielson. Pre-
eminence. Stier., Van Ess., Stuart. Advantage or pre-eminence over the Gentile.
Beng. Objection put into the mouth of a Jew. Flatt, Henry. Asked by the apostle
)iimself. Alford, Van Ilofniann. Ileb. in'V nc, tl Trepicraov ; Eccles. ii. 15 ; vi. 8, 11.—
'120eXeta. Art. omitted in Cod. Sin. Profit. Mart. U.dity. Diod. Heb. ]!^3. n.'p,
Gen. xxxvii. 26 ; Ps. xxk. 10.
2. Much every way: chiejly, because that unto them were committed the oracles of God.
Much. Answer given rather to the first than the second question.
Much ; not everything ; nor all that some fondly thought or falsely
said.
Cliurch privileges valuable though not saving blessings.
Born in the bosom of the Church a benefit, though not the new birth.
Every way. Pur this life and the next ; socially, morally, eternally.
CHAP. III.] SUGGESTIVE COMMENTARY. 193
Jews liad advantage over tlie Gentiles : —
1. " In knowledge ; had light while others were in darkness.
2. In laws ; given by God himself; holy, just, and good, Rom, vii.
12, 13.
3. In government; God himself their king; judges, <S:c., His vice-
gerents.
4. In religion ; the pure worship of the one living and true God.
5. In social life ; well and abundantly provided for in Canaan.
Chiefly. Mainly ; first of all ; the example selected for the occasion.
Unto them. The Jews made the depositaries of divine revelations.
Scriptures written in their language ; Moses and the prophets of their
nation.
Prophets taught and ^VT^ote in the first instance for their use.
Jews faithful to the trust in regard to the letter of Scripture.
God's wise providence in selecting a people for this purpose.
His gracious care over the trust committed to them.
Unto them; the people, not merely the priests, Deut. iv. 6-14.
The Scriptures given for the people to read and search, Ps. i. 2 ;
John V. 39.
Hence w^ritten in their own tongue and in simple language. Hah. ii. 2.
Them. The Jews, not others. God sovereign in His favours and
trusts.
Jews favoured with the means but not the monopoly of salvation.
Committed. Intrusted, Gal. ii. 7 ; 1 Tim. i. 11. Revelation a trust.
Solemn responsibility connected with possession of God's word.
The gospel exalts to heaven ; rejected, thrusts down to hell, Matt.
xi. 23.
" Heaven's favours here are trials, not rewards." Young.
A trust demands fidelity and proper use.
As such God's word to be — 1. Used; 2. Preserved; 3. Disseminated.
Oracles of God. Divine communications spoken and written, HeU
V. 12 ; 1 Pet. i. 11.
Lively oracles. Acts vii. 38 ; because — 1. Proceeding from the li^^in^.
God;
2. Communicated by the living voice, Deut. iv. 12-14 ; 2 Pet. i. 21;
3. Active and powerful in their operation on the heart, Heb. iv. 12 ;
4. Living and enduring for ever, Isa. xl. 8 ; Matt. v. 18 ; 1 Pet. i. 25.
Variously given, Heb. i. 1 : 1. Mediately through angels, Dan. ix. 21.
2. Immediately by God himself; (1.) simply and without signs, 2
Pet. i. 21 ; (2.) with signs, as His o^vn finger, Deut. iv. 12, 13 ;
His voice, either with appearances, as Gen. xviii. 17, or without,
N
194 SUGGESTIVE COMMENTARY. [CHAP. III.
as Gen. iii. 10 ; Urim and Thiinmiim, Exod. xxviii. 30 ; \isioiis, Isa.
vi. 1 ; Ezek. i. 3 ; dreams, Geu. xxviii. 12 ; ecstasies, Dan. x. 8, 9.
Heathen oracles Satan's imitations of the oracles of God.
God's oracles contained — 1. Histories ; 2. Laws ; 3. Threatenings ;
4. Promises ; 5. Predictions ; 6. Doctrines. Their central point,
Christ.
Gave the Jews — 1. Superior knowledge of God and His will ;
2. Certainty as to a future life and the way of salvation ;
3. A pure and definite rule of conduct ;
4. Preparation for and first offer of a Saviour.
Through God's oracles men have comfort in life and hope in death.
Saved hy attention to God's oracles, not observance of rites, Ps. xix.
9-11 ; Isa. i. 10-20.
God's best gift to Israel the oracles of truth, Ps. cxlvii. 19, 20.
God's word better than any earthly inheritance, 1 Pet. i. 24, 25.
An open Bible and free gospel God's greatest boon to England and
America.
IIoXi', it is great. Mart., Diod.—HpojTOU fiev yap on. Some MSS. omit on ;
others both fiev and on ; others yap. All found in Cod. Sin. First in quality, —
e.specially. Calv., Tnl., Est., Diod., Mart. Most important. Flatt. First in order. De
Wette, Al/ord. ' The first is.' Eiick., Nidson.— ^TnarevdTjaav, were committed. Eras.
Entrusted. Mor., Beza, Pise. Pass, with accus. of the thing entrusted, as 1 Cor ix.
17 ; Gal. ii. 7.—AoyLa, eloquia. Vulff., Mor., Beza, Pise. Oracula. Eras., Pap , Cas ,
Vat., Grot. Sermones. Drus. Words or sayings, Syriac. Property, divine answers or
responses JiV.ms. What God has spoken. iM</i. V vomises. Knatchbull. Utterances.
Flatt, Nids'in. Divinely-inspired Scriptures : clear testimony of Paul's full persuasion
as to the divine inspiration of the Old Testament. Doddr. Used in Greek writers for
a divine speech or answer. Parhhurst. Diminutive: divine answer often given by Urim
and Thunimim very briefly. Brown. Breast-plate of judgment ; so called, Jo.<i. Antiq.
iii 8. Here both the law and the promises. Calv., Flatt, Thol. Especially the promise
of a Saviour. Meyer, Philippi. All revelations given by God in connection with salva-
tion, including those of the New Testament. Von Jlo/mann. For heathen oracles, see
under chap. xi. 4. E.xternal proofs of the genuineness of the canonical books of the
Old Testament:— 1. Unbroken tradition: copies written and handed down from one
generation to another, each bearing testimony that the books were the genuine produc-
tions of the authors whose names they bear, and of the age in which they lived. 2. The
books thus transmitted likely to remain uncornipted and be propagated with fidelity —
books being then rare, and the tradition as to their origin most easily recollected ; no
motive existing with the Hebrews for corrupting them or the tradition as to their origin,
but the contrar)'— the many censures and reproofs of the .Tewish people contained in the
books being a testimony against themselves. 3 A particular tribe set apart for this
among other things, to watch over these books. 4. Some always among the Jews by
whom they were held in the very highest reverence. 5. Uniform belief of Christians.
from the very commencement of Christianity, that the books now composing the Old Testa-
ment constituted the whole of the Jewish canon ; the catalogues of Epiphanius, Jerome,
Origcn, and Melito, ail agreeing with that list ; the Septuagint, made 282 years B.C.,
CKAP. III.] SUGGESTIVE COMMENTARY. 195
the other Greek translations by Aquila, Theodotian, and Symmaclius, in the second
century; that of Peschito, or Syriac, a century earlier; Philo, an Egyptian Jew, in the
first century ; Jos^phus, contemporary with the apostles ; the Targums of Onkelos and
Jonathan ben Uzziel on the Pentateuch and the Prophets fifty years before Christ ;
Jesus, the son of Sirach, as seen in Ecclesiasticus, 2;i2 B.C.,— all bearing the same testi-
mony. The internal evidences are— 1. The language, style, and manner of writing, as
indicating diflferent authors, showing a time at or before which the books must have
been composed, and evincing them to have been written by Jews at different periods.
2. The great number of particular circumstances of time, place, and persons mentioned
in those books. Special arguments for the genuineness and authenticity of the Penta-
teuch :—l. The language in which it is written. 2. The four last books contain a sys-
tem of ceremonies and laws which were observed by the Israelites from the time of
their departure from Egypt till their dispersion at the final taking of Jerusalem; the
Jews in every age believing that their ancestors had received these laws at the hand of
Moses; the laws and constitutions of a whole country not being easily counterfeited,
nor its religion and government easily new-modelled. 3. The united historical testi-
mony of Jews and (Jentiles. 4. The contents of the books, the descriptions, gene-
alogies, geographical enumerations, repetitions, neglect of order, and undesigned
coincidences. Home.
3. For ichat if some did not believe? Shall their unbelief make the faith, of God with-
out effect f
For what if, &c. Or, for what l or, what then ? as in Phil. i. 18.
Another objection of the Jews supposed and answered.
Man's unfaithfulness cannot overthrow God's promises.
Some. A softening expression, as if only a small part unfaithful.
Yet not necessarily a small part. Comp. Heb. iii. 16 ; 1 Tim. iv. I.
Unbelievers spoken of indefinitely as some though many, Kom. xi.
17 ; 1 Cor. x. 7.
Believers numbered and registered, Ps. Ixxxvii. 5, 6 ; 2 Tim. ii. 19 ;
Heb. xii. 23.
Did not believe. The Jews as a people unbelieving and unfaithfid.
Shown in the wilderness and in their subsequent history.
Promise of Canaan and of divine help mistrusted, Ps. Ixxviii. 22 ;
cvi. 24.
The covenant made at Sinai broken by idolatry, Neh. ix. 16, 18 ; Ps.
Ixxviii. 10, 57, 58.
Jews unfaithful to their trust in rejecting Christ, Ps. cxviii. 22 ;
Matt. xxi. 42.
Promises and prophecies regarding the Messiah not believed, Isa. liii.
1 ; Acts xiii. 27 ; 1 Cor. ii. 8.
Moses' writings disbelieved, therefore Jesus rejected, John v. 46, 47.
Faith. Faithfulness in fulfilling His promises.
God's faith fulfils, man's faith embraces the promise.
196 SUGGESTIVE COMMENTARY. [cHAP. III.
!M;m's ftiitli may fail, God's faithfulness never, 2 Tim. ii. 13,
Without effect. Void, so that the promise should not be fulfilled.
God's promises either conditional or imconditional.
Unbelief in a conditional promise merits the breach of it, Num. xiv. 34.
God's absolute promise stands whether believed or not.
Canaan given and Messiah sent in spite of Israel's unbelief.
Yet through unbelief most of Israel excluded from Canaan, Heb. iii.
16, 19.
God not unfaithful in rejecting the Jews for the same sin.
His promise not broken in punishing Jews as well as Gentiles.
Men's heart prone to draw conclusions injurious to God.
Scripture wrested by the ungodly to their owti destruction, 2 Pet. iii. 16.
Kot therefore the less valuable or necessary.
Effect of the gospel a secured heaven or an aggravated hell.
Collateral evils attendant on its publication and acceptance, Matt. x.
34, 35.
Ti 7ap, for how? Stier. Tap implies some difiSculty or anticipated objection.
Alford. A kind of dramatic interchange of argument between Paul and a supposed
objector. Chalmers. — ' HiricrTrja ap, did not obey. Cod. Alex. Were unbelieving, ^yr.,
Arab., Eras., Diod. Did not believe in what was contained in the oracles. Luth.,
Mart., Phil. Were unfaithful. Pise, rnfaithlul to the trust. Con. d- Hows. Unfaith-
ful to the covenant. Calv., De Wette, Stolz. Have been mistrustful Benff. Unfaithful,
unbelieving, and disobedient. Flatt. Includes disobedience to the law, and unbelief of
tMe gospel as well as of Old Testament promises. Von Bofmann. — 'ATricTTta, unfaith-
fulness Beza. Unbelief. Par., Mart., Diod., Doddr. — Ulcftlv, truth, veracity. Vat.,
Phil. Faithfulness in fulfilling His promise. Beza, Eras., Pise, Beng., De Wette.
Truthfulness. Mart., Van Ess., Doddr., Flatt, Nielsen. Faithfulness to \yhat he has
spoken. Von Uofmann. Iltcrtj like Heb. nj-a»\|, used in two senses; 1. Faitli,
belief, trust; 2. Faithfulness, as here, and probably also in 2 Tim. ii. 22; iii. 10. So
the adjective ttkxtos is— 1. Believing, as John xx. 27 ; Acts x. 45 ; 2. Faithful, as
Matt. xxiv. 45 ; xxv. 21. Also the negatives : dTrtcrrta — 1. Unbelief, as Matt. xiii.
68 ; 2. Unfaithfulness, as here, and probably Heb. iii. 12 ; ainaTeoj—i. To disbelieve,
Mark xvi. 11 ; 2. To be unfaithful, as probably in 2 Tim. ii. 13 ; airiffTOS—l. Unbeliev-
ing, 1 Cor. vii. 14, 15 ; 2. Unfaithful, Luke xii. 46 ; also, 3. Incredible, Acts xxvi. 8.—
Karap'/T/cret {Kara and dpyos, idle, from d, not, and epyov, work or effect), render
vain (inanem). Pise. Irritam. Eras., Pag., Trem. Cassum. Beza. Useless. Morus.
Abolish. Cast., Eras. Of no effect to others. Burkitt. Heb. "^^S, make to cease,
Ezra iv. 21, &c.
4. God Jorbid : yea, let God be true, but every man a liar; as it is written. That thou
mightest be justified in thy sayings, and mightest overcome when thou art judged.
God forbid. Gr., he it not so : God's name not used by Paul in such
cases.
A profanation not due to the apostle but his translators.
CHAP. III.] SUGGESTIVE COMMENTARY. 197
The phrase used by Paul only in this Epistle and that to the Galatians.
Be true. Acknowledged faithful to Hjs promises.
Truth and faithfulness essential and eternal attributes of God.
Of promises not fulfilled the cause is with man not with God.
All fulfilled in one way and at one time or another.
Fulfilled in the matter, if not in the manner, Num. xiii. 34.
Israel entered Canaan, but not the unbelievers, Num. xiii. 28-33.
Promises to Israel, partly to the nation, partly to the faithful, Rom.
ix. 6.
Conditional promises fulfilled when the conditions are so, Jer. xviii.
9, 10.
Unconditional promises fulfilled in God's own time and way.
With an absolute promise, faith given to some to believe it.
Always some who believed and experienced the privilege of being
Jews.
To the true Israel all the promises of God are fulfilled, Rom. ix. 6.
Xjiar. One who can lie and often does so ; one not to be depended
on.
A man of bad faith, untrue to promises and engagements.
Fickle in purpose, false in profession. All men liars before God, v. 13.
A man may be a liar though not constantly lying.
Da\'id's statement, made in haste, Paul makes deliberately, Ps. cxvi. 11.
No mere man to be absolutely depended upon, Ps. Ixii. 9.
All forms of l}T.ng abominable in God's sight, Ps. v. 6 ; Prov. xii. 22,
Signally punished in Gehazi, 2 Kings v. 25, 27 ; in Ananias and his
■wife, Acts V. 1, &c.
The awful doom of impenitent liars declared. Rev. xxi. 8 ; xxii. 15.
All rather to be counted false than God's truth suspected.
A comfort that when all are false One remains true.
God's faithfulness in blessed contrast with man's unfaithfulness.
As it is written. Ps. li. 6, quoted according to the Greek version.
David's case adduced to prove a general truth.
David justified God in His condemnation ; so must all.
Justified. Acknowledged to be just and righteous in His sentence.
Man judges to exhibit the guilt or innocence of the accused ;
God judges to exliibit the righteousness of the Judge.
Sayings. The sentence which He passes against the sinner.
God to be justified in Plis wa3^s and words, whatever they appear,
Matt. xi. 19.
Overcome. Heb., be clear ; be seen and acknowledged to be just.
God's sentence will one day justify itself in men's consciences.
198 SUGGESTIVE COMMENTARY. [CHAP. IIT,
In every quarrel against God's justice the victory is on His side.
The penitent willingly yields now ; all must yield hereafter, Lev.
xxvi. 41.
Art judged. Heh., judgest. God judges and is judged at the same
time.
Judges and vindicates His judgment in the sinner's conscience.
Condescends to reason with men on the justice of His sentence.
God's justice displayed in David's condemnation.
Man's sin the occasion for the display of God's righteousness.
The punishment of the Jews commends the righteousness of God.
David's sin proved all men sinners and God alone righteous.
His fall no prejudice to God's faithfulness.
Jewish unbelief only made to confirm the truth of God's word.
A true view of sin shows God's righteousness in punishing it.
God makes even man's sin contribute to His o^vn glory.
Sin imder God's control. Ye meant it for evil, God for good. Gen.
1.20.
Tepeadoj, remain. Vat., Par. Appear. Grot., Eras. Be judjred or accounted. Fiso.
— ^AXrjdijs, true, veracious. Beza, Pise, Par. Constant, abiding faithful to his sayings
and promises. Grot ^evarrjs, false, a liar. Beza. Faithless. Pise, Flatt.—Ka6(j:s,
Codd. Sin. and Vat. have Kadairep. — ^"Ottcos dp, indicates the result; 'so that thou
art.' Theod. The object; 'that thou mightest be.' Hengstenberg. The sin belongs to
man, the form to God, who so orders and controls it in His providence that it shall
illustrate His righteousness. Phil. Man's sin viewed as bringing out God's justice into
clearer light. Alford. — AiKaiojOrjs, be justified, absolved ; forensic term. Pise. Be
pronounced true. Arab. Declared true in promises and threatenings, and righteous in
judgment. Par. With LXX, diKaLoavvr) = truth, and ddiKos = false. So diKaLos =
true, 1 John i. 9. Appear righteous. Stolz, Van Ess. Be acknowledged true. Flatt.
Mayest show thyself one who stamps my sin with its right name ; or, mayest remain
steadfast in thy promises and threatenings. Nielsen. Heb. PIV- to be righteous, or
pronounced such. Hiph. P'~^k', to justify or pronounce righteous, Exod. xxiii. 7 ;
Deut. XXV. 1. — 'Ei' TOis XoyoLS cov, in thy sayings; that is, in thy actions, 'll?!?.
Beza. In thy cause. Drus. In thy promises. Pise. Utterances. Flatt. Words.
Ellicot. Words of threatening and of promise. Nielson. Of acquittal. Hitzig. Of
final judgment. Von Ilofmann. What David says of the divine judgments, Paul
applies to the divine promises. De Wette. — NtKT/cTTjs, overcome cavillers and enemies.
Par. Heb. ■I?''!!'!, be pure, or appear clear ; overcome in a lawsuit ; be clear. Grot.
Be acknowledged pure, prove thyself in the right. Flatt. Carry the cause. Eisner,
Boddr. Heb., 'show thyself pure in thy judgment ;' Gr., 'gain thy cause.' Nielson.
According to LXX, Go<l appears as a party in the case ; the thought the same, though
differently expressed. Von Ilofmann 'IDI, used also in a forensic sense, Micah vi. 11. —
'Ev T(fj KpiveadaL <re. So LXX for 1^?;^?, cum judicaris. Vulg. Judged by un-
believers. Eras. When thou judgest. Beza. Whilst thou judgest. Par. In judginp
thee. Pise When thou contendest in judgment. Brus., JTamm. So 1 Cor. vi. 1.
Middle voice : to dispute or contend in judgment. Beng. Ambiguous ; act. or pass ;
fiiUi LXX pass. So Syr. Art judged (dijudiceris). Grot. Hub. appears to be active:
CHAP. III.] SUGGESTIVE COMMENTARY. 199
Paul, guided by the Spirit, follows the Greek in preueral use amon^ the Christians and
more familiar to himself. Beng. When men no into judgment with thee. Knapp,
Gossnei: God judicially acquitted of a breach of His promise. Wctstein. David's sin
showed God's faithfulness to His promises in regard to His kingdom and seed, these
being unconditional. Estius. Art called into judgment, as Acts x.xv. 20 ; xxvi. 6.
Eisner, Doddr. Passive : art judged. Ruckert, De Wette. Judgest or coutendest with
any man. Whitby. When men pass judgment on thee. Flatt. When any one will call
thee into judgment. Nielson. Middle : the charge thou bringest against men in judg-
ment. Von Ilofinann.
5, 6, But if our unriphteousneas commend the righteousness of God, what shall n-e
say ? Is God unrighteous who taketh vengeance f (I speak as a mail) God forbid : for
then how shall God judge the world t
But if. An objection anticipated from w'liat had been said.
Man's sin like David's commends God's righteousness ; what then ?
Are we therefore to infer God is uujnst in punishing it ?
Rabbies reasoned as though God could not justly punish Israel.
Our unrighteousness. Allusion to the unfaithfulness o^ the Jews.
Our unrighteousness specially manifested in our unfaitlifulness.
Commend. Shows forth and sets off to advantage.
The supposition implied in the words both of David and Paul.
Righteousness of God. Indicates either — 1. His personal attri-
bute ; or, 2. His righteous dealing ; or, 3. His saving righteous-
ness in Christ.
Man's sin the occasion of displaying God's righter-usness.
The cloud of human guilt exhibits the rainbow of divine mercy.
Sin used by God as a foil to set forth His OAvn perfections.
What shall we say? Jewish phrase anticipating a false conse-
quence.
Truth ever liable to misconstruction and false inferences.
A sophistry in sin that always seeks to defend itself.
Is God unrighteous ? Gr., Is not God unrighteous ?
Jews and men in general inclined to think so.
The natural heart ever quarrelling against God's righteousness.
Sin justly punished though made to display God's justice.
Taketh vengeance. Gr., Inflicts waath, i.e., punishment. Comp.
Ps. vii. 11.
God's vengeance is righteous retribution, not malignant feeling.
Man's guiltiness desires to reason away God's vengeance.
Rabbinical subtlety and inhdel philosophy nearly allied.
I speak, &c. Begins a parenthesis ending with ver. 0.
Such parentheses common with Paul, and to be CiirefuUy noted.
200 SUGGESTIVE COMMENTARY. [CHAP. Ill,
Often introduced, as here, to prevent misunderstanding.
As a man. As unrene^ved men in general might speak.
Paul for the time puts himself in the place of such and uses their
words.
The phrase, " I speak as a man," variously used by the apostle —
1. For avoiding the appearance of blasphemy, as here ;
2. For averting odium or prejudice from what has been said, 1 Cor.
XV. 32 ;
3. For introducing illustrations from common life, Eom. vi. 19 ; Gal.
iii. 15.
God forbid. The thought not for a moment to be entertained.
Eetlections on God's justice and holiness not to be parleyed with.
Thoughts injurious to His character to be rejected with abhorrence.
Sin righteously punished though God is glorified by it.
Has no less demerit because overruled to the production of good.
Examples : Sin of Joseph's brethren ; of Judas ; of the Jews — 1. In
crucifying Christ, Acts ii. 23, 24, 33 ; iii. 13-18 ; xiii. 26-33 ;
2. In rejecting the gospel, Rom. xi. 11, 12, 15, 30, 31.
Judge the world. A thing acknowledged by the Jews themselves,
Gen. xviii. 25.
The judgment of individuals an intimation of conscience ;
The judgment of the world a doctrine of revelation, chap. ii. 5, 6, 16.
The world distinguished from the Jews, chap. xi. 12. Here includes
them.
Ei Se. A new objection ; its introduction here justified by ver. 8. Flatt. 'If,' with
an indicative,= 'if, as the case is.' Ellicot. — A5t/cta, unfaithfulness (perfidia). Beza,
Fisc. Lie. Arab. The unrijrhteousness of the Jews committed in their unfaithfulness.
Beno- ^vviaTriai, commendat. Beza, Cast., Pise, I^as., Pap. Renders more con-
8i>icuous, as Rom. v. 8. Grot., Stuart. E.stablishes, confirms. Val., Eras. So Syr. and
Arab. E.xhibits, proves. JIammnnd. Displays. De Wette, Stnh. Bring:s into light.
Van Ess., Flatt. Exalts. 7^ nap;j. = Ileb. D'pn. LXX, Kvpbi, Gen. xxiii. 20; inaTOL,
2 Sam. vii. 25 ; ^efiaioi, Vs. cxix. 28. Diclson. Also, J.ii3, to prepare or estab-
r.sh, Ps. cvii. .%. — ^"f. 6f ou, His perfections in that way of a sinner's becominp:
righteous by faith which He now ordains. Whitby, Doddridpe.—Ti ipovi-uv ; what shall
we conclude? Flatt.— Mrj ddiKOS 6 Oeos ; is not God unrighteous? Henry, De Wette.
The interrogative /J-f} used not only when a negative answer is expected, but when
there exists an inclination to believe what the question a].i)ears to deny. Winer,
J'hillipi.— O iTTKpepcjv opfTiv. Cod. Sin. adds avTOV. Who inflicts wrath (inferat).
Pise , Eras. Inducat. £ras. V\in\s\\m^nt. Pag., Cast., Beza, Grot., Diod. When He
punishes. Mart, '^irayicv opyrjp, Ps vii. 11. The question supposes God inflicts
punishment on the world. Von llnfmann. 'Opyr]v, wrath on the Jewish nation for
rejecting God's righteousness. Doddridge.— Kar avOpwirov. Some copies have
avdpuiruv. Ilumauo more. i*a(7.| Casi.,Z?«a. Like you who thiuk so. Par. According
to the view of the objector. Gom. 1 use the words of sinful men. Vat. What human
CHAr. III.] SUGGESTIVE COMMENTARY. 201
wisdom, not subject to God's will, suggests. Bna. Reasoninp:s rommon amonp mrri.
Pise. The suggestion of a man— a vain, foolish, proud creature. Ilennj. As a man who
had a mind to cavil at the gospel might plead. Doddr. In the person of a Jewish
unbelieving man. Wells. As men are wont to speak and judge. Flatt, Stolz, Van Ess.
A Rabbinical formula, = DIX 'J3 ]M2 'm;DN. — Ilws, with the future, refers to God's
justice, not Ilis power. Von Ilofmann. — Koaixov, all men; or, the wicked; the hea-
then, as chap. xi. 12 ; 1 Cor. i. 21 ; xi. 32. Argument drawn from a position acknow-
ledged by the Jews. Flatt. World in general, not the heathen in particular ; emphasis
on Kpipei. JVielson, Vcn Ilofmann. Heathen world especially. Jiciche, Olshausen.
7, 8. For if the truth of God hath more abounded through my lie unto His olory, why
yet am I also judged as a sinner f And not rather (as vje be slanderously repnrted, ai.d
as some affirm that we say), Let us do evil, that good may come t whose damnation is just.
For if, &c. Objection in ver. 5 resumed and repeated in anotlu-r
form.
More abounded. Been rendered more conspicuous and illustrious.
Lie. Unfaithfulness. Allusion to the trust mentioned in ver. 2.
Unbelief counts God a liar, but really makes ourselves such.
Something of a lie in all sin, especially that of professors.
Yet. Still ; notwithstanding ; since God is glorified hj my lie.
If my lie exalts God's truth, why am I still punished for it ?
I also. I too, as well as others ; I a Jew, as well as the heathen ;
I Paul, or any other man. All might thus claim impunity.
The sin of every man made to contribute to God's glory.
Yet to punish the sin consistent with His righteousness.
The effect due not to man's purpose but God's providence.
A man's disease possibly the effect of his excesses ;
Yet brings renown to the physician who effects a cure.
And not rather. Read, And why not do evil that good may come ?
Or, Why not say, as some affirm we do, Let us do evil, that, &c.
Slanderously reported. Gr., blasphemed ; injuriously spoken of.
The slander probably a misrepresentation of evangelical doctrine.
One object of the Ejiistle to remove such calumnies.
Slander against a faithful preacher a kind of blasphemy.
Directed not so much against man as against God.
Slander against God and whatever belongs to God a blasphemy,
Rev. xiii. 6.
•God's best ministers often charged with doctrine they abhor.
Foulest slander may attack the fairest name, ^latt. x. 25.
Do evil. Gr., " Practise the evil things " that God forbids.
That good may come. Gr., "The good things" that God lu\3
promised.
202 SUGGESTIVE COMMENTARY. [CHAP. Ill,
The words oftener in the hearts than on the lips of men.
Maxim of the Jesuits, The end justifies the means.
Whose damnation. Kefers either to the slanderers or such, as thus
speak.
Damnation is — 1. Judgment ; 2. Condemnation ; 3. Punishment,
1 Cor. xi. 29.
Tlie judgment they think thus to escape shall justly overtake them.
Is just. The inference not to be argued against but execrated.
The damnation of all the impenitent just, especially where there is —
1. A wicked will to choose evil ; 2. A wicked wit to justify it.
Sin seldom wants some plausible pretext for its commission.
Ko pretended good or holy motive for doing evil admitted at God's
bar.
'Et 'yap. Cod. Sin. has el 5e. Spoken in an objector's name. Tol., Par., BurTcitt.
Uncertain vrliether a Jewish or Gentile objector ; more probably the latter. Flatt. Con-
tinuation of the objection in ver. 5 Ruckert. Apostle speaks in his own name. Dick-
son. Apostle's answer. ]Sielson. — ' AXrjdeia, faithfulness; truth in the ordinary sense ;
or, God's moral perfection. Flatt. — 'EwepLaaevaev, redundavit. Beza, Pise, Pag.
E.xcelluit. Eras. Has been rendered more illustrious or more manifest. Vat. Has
been or has appeared more abundant. Grot. Becomes more manifest. Stolz. Appears
greater. De Wette, Gossner. Becomes more glorious. Van Ess. More conspicuous.
Flatt. More distinguished. Knapp.—'FjV tcj xJ/evdeL, by my lie. Eras., Pag., Beza,
Par. Unfaithfulness, or unfaithful act. Pise, Grot., Tol., Hamm. The wickedness
and disobedience of the Jews in lying to the Lord, Wells. All sorts of departure from
truth, rectitude, and honesty a lie. Schleusner. Unfaithfulness, or, in general, un-
righteousness, as in ver. 5. Flatt. Rebellion against God in genei-al. Nielson. —
Kd7aj, even I. Meyer, Thol. I, in contrast with other men. Beng., Ols., Matthias.
God not content that man's lie contributes to His glory, but makes a claim on the
individual himself. Fon/Zq/mann — KpiPO/J-ai, condemned. Mart., Diod. Called into
judgment. Doddr. Jews e.xpected not to be judged as sinners like other men. Abra-
ham is represented as objecting to the law having any right to witness against them, on
the ground that, when refused by every other nation, it was accepted by them alone.
Pesikta Echa Rabbathi, xlviii. 2. — ' Afiapr o:\os. Usual expression of the Jews for a
heathen. Flatt, Reiche. Men in general. Von Hnfmann. — BXacrcpTjfxovfieda, as we
are blamed. Mart. Defamed. Diod. Kat, after (i\a(T(p., omitted in Cod. Vat. — 'On.
Retained by Griesbach. ' And not because we have done evil,' &c. Knatchbull. Ort
ajipears to be the veiy word which gives meaning to this elliptical passage. Campbell,
AVliy should I not say, &c. Diod. But rather as we are reported to say, Why do we not
do evil that, &c. Mart. Shall we then not say, &c. Stolz Why should we not s ly.
De Wette, Ellicot. May we then not say. Van Ess. And should we then say, what some
slanderously give out for our doctrine. Flatt. Why should we not do evil, &c., as we
are slanderously reported, and as some affirm that we say. Nitzsch. The sentence only
nf-eds iariv to be supplied after KaL /mt], and why is it not for me, as we are, &c. Von
Jlcfmann — \loLr)(Hop.ev, the maxim of the heathen. Soph. Electra, 61. — Ta KaKa,
all the fvil that on man's side can be done. Von Ilofm. — Ta dyada, the glorifying
Cod. De Wette, Mri/er Phil. All the good tliat can come to us from God. Von II of ni.
— - ilv TO KpL/xa, condemnation. Ellicot. runishmeut of those who adopt such a prin-
CHAP. III.] SUGGESTIVE COMMENTARY. 203
ciple. Flatt. Of those who adventure to do evil that good may come ; or, who lay
tliese slanders to the apostle's charge. Burkilt, Bishop Sanderson.
9. What then? are we better than they f No, in no wise : for we have before proved
both Jews and Gentiles, that they are all under sin.
What then ? "What conclusion are we to draw from tlicse tilings ?
All argumentation to terminate in practical api)lication.
The end of Paul's reasoning is to humble the sinner and exalt tlie
Saviour.
Better. Have we Jews any superiority over the Gentiles ?
In external privilege, Yes ; in the divine acceptance, No.
Jews equally liable to the ^vrath of God with the Gentiles.
Nominal Christians no better before God than others.
Believers made to differ from others solely by grace, 1 Cor. iv. 7.
Before. Abeady ; before stating the Jews' advantage.
Proved. A legal term ; charged and proved the indictment.
Charge against tlie Gentiles proved in chap. i. 19-32 ; against the
Jews in chap. ii. 17-29.
Further proof against the Jews in what follows from their own law.
Jews and Gentiles. The two classes embracing all mankind.
Jews guilty before God notwithstanding their privileges ;
Gentiles guilty notwithstanding their want of them.
Under sin. 1. Its guilt and condenmation ; 2. Its ruling power.
All by nature under sin and unable to free themselves from it.
All alike sinners, therefore all alike needing a Saviour.
All under sin because all involved in a broken covenant, Eom. v. 12.
A broken law gives sin power over the transgressor, Rom. vii. 14 ; 1
Cor. XV. 56.
To be under sin's power the eflfect of being under its guilt.
Children of wrath, therefore children of disobedience, Eph. ii. 2, 3.
The guilt of sin removed before its power can be destroyed.
The sentence cancelled, and then the chains struck off.
Ti ovv ; what shall we say then? Pise. Tt ovv irpoex-l what advantage have we
then? Syr., Arab., Orig., (Ecum., Cam. Asked by a Jew. Kilck., De Wette, Ols , /'Ai7.,
Matthias. By a heathen. (Ecum. By tlie apostle himself. Von Ilofmann.—Upofxo-
ixeda. Some copies read TpoKarexofiev. llpoexo}, act., to hold somethinp out, to have
an advantage. UpoexofJ-ai, middle; to hold something before us, to make a pretext;
pa»ss., to be exceeded. Do we excel (prsecellimus). Eras., Pag., Mor., Beza, Pise.
Do we Jews excel the Gentiles? Orig., Thecph., Est., ToL, Pise, Ols. Have we any
advantage? Luih. Any excellence ? Diod. Are we more excellent? Mart. Have we
precedence? Beng., Flatt, De Wette. Are we better? Van Ess. May we be better?
204 SUGGESTIVE COMMENTARY. [CHAP. III.
Cod. Alex. What excuse do we put forwarfl? Meyer. Have we any excuse? Morus.
Any pretext to judge others? active and middle sense combined. A^ielson. Are wo
overcome, the one part by the other? Storr, Ruckert. Are we preferred? Ols., Eeiche.
Have we any preference? Fliil. Any advautage? Thol. Middle voice, but not in the
sense of being connected with an accusative, the question lying in the action of the
verb, not in an object : ' Do we make an exception in our case over those on whom God's
anger is suspended?' Von Ilo/mann. — Ov iravTUS. By no means. Beza. Pise, Par.,
Mor,Sloi-r. Not in all respects. Grot., Flatt.—IlporiTLaaafJ.€Oa [alria. cause, matter,
complaint, charge). ' A.LTLO};j.ai, a forensic term; to prosecute with solid proofs. Par.,
Est. We have before charged (criminati). Pap., Beza, Pise. Lodged accusation
(accusationemprjestruximus). Grot. Accused. Mor., Dickson. Judged guilty. (ScAo^.f en.
Shown by proofs adduced (causis redditis). Uras., Vat. Before concluded, setlied.
Syriac. Adjudged. A^th. Convicted. Cast., Died., Mart., Mintert. Brought the
charge against. Ellicnt. Points back to ch. iii, 5, Paul speaks not as a teacher, but as a
Christian, including himself in the charge. Von Hofmann. T<p' afxapTiav, subject to
sin. Mart. Sin, not as conduct but condition. Von Hofmann. So Luke vii. 8,
VTTO i^ovffiav. Omnia in omnibus vilia, sed nou omnia in singulis eminent. Seneca.
10, 11. As it is written, There is none righteous, no, not one ; there is none that
understandeth, there is none that seeketh after God.
Written — i.e., in the Old Testament Scriptures, viz., Ps. xiv. 1-3 ;
liii. 1-3 ; V. 9 ; cxl. 3 ; x. 7 ; xxxvi. 1 ; Isa. lix. 7, 8.
Texts loosely quoted, probaljly from memory, under divine guidance.
Written at ditierent periods and l3y different authors, but bearing the
same testimony. Eelated passages skilfully connected into one
whole.
Relating especially to the Jews, but including the Gentiles.
Paid richly stored with Scripture truth and Scripture texts.
Preachers to fortify their statements with Scripture proofs.
Jews convicted of sin from the very law in which they boasted.
To the testimony of conscience and fact, Paul adds that of their own
law.
Arguments to be adapted to the situation of hearers or readers.
At Athens, Paul quotes not the prophets but their own poets, Acts
xvii. 28.
None righteous. Spoken of the children of men, Ps. xiv. 2 ; liii. 1.
UiiivLT.<al depravity dechired also in Gen. viii. 21 ; 1 Kings viii. 46 ;
Prov. XX. 9 ; Eccles. vii. 20.
" Righteous " here in a moral, elsewhere in a legal or forensic sense.
Upright in heart and life ; blameless in respect to God and man.
Chii.st makes men legally righteous by His righteousness imputed ;
morallij righteous by His Spirit imparted.
Not one. Each known to God, as if the only one in the world.
His eyes run to and fro, observing the evil and the good.
CHAP. III.] SUGGESTIVE COMMENTARY. 205
Had tliere been one rigliteous, God would have found liim out.
All Adam's children involved in his first transgression, Rom. v. 12.
Hence all born in his sinful likeness, not in God's image. Gen. v. 3.
Those now righteous not born such by nature but made by grace.
Not in themselves but in the Lord their Righteousness, Jer. xxiii. 6 ;
Isa. xlv. 24 ; 1 Cor. i. 30.
None here absolutely morally righteous even by grace, 1 Kings viii. 46.
Noah, Abraham, Lot, Job, Moses, and David fell into sin.
The best feel most deeply their own depravity. Job xlii. 6 ; Isa. vi. 5.
The only exception, the man Christ Jesus, the Righteous One.
Understandeth. Viz., his chief duty and highest interests.
Has any right apprehension of God, the world, and himself, Jer. ix. 24.
Seriously considers the things belonging to his peace, Deut. xxxii.
29 ; Luke xix. 42.
True understanding relates — 1. To our eternal destiny ;
2. To God and our relation to Him as His rational creatures ;
3. To our own true happiness and the way of securing it.
Man since the fall naturally without such understanding, Eph. iv. 18.
Satan did with man as the Philistines with Samson, Judges x\i. 21 ;
2 Cor. iv. 4.
Sin blinds the understanding as Avell as perverts the will.
In their natural state, men call good evil and evil good, Isa. v. 20.
Ignorance the mother not of devotion but of profaneness.
Seeketh after God. As the object — 1. Of desire ; 2. Of worship.
Supposes — 1. A just knowledge of God as the chief good ;
2. A desire for His possession and enjoyment ;
3. Earnest and persevering endeavour to obtain it.
To seek after God is to seek — 1. His favour ; 2. His image ; 3.
His approbation.
Implies a desire to know and to do His will, Rom. xii. 2.
Supposes the want of God and consciousness of that want.
To seek after God the mark of true godUness, Ps. xxii. 26 ; xx^di. 8 ;
cv. 4.
Men naturally without God and willing to remain so, Eph. ii. 12 ;
Job xxi. 14.
The cause, blindness and pride of heart and contempt of God, Ps.
X. 4, 13.
JNIan's natural heart enmity against God, Rom. viii. 7.
Not seeking after God, men seek after vanity and lies, Ps. iv. 2:
Men inquire after good, but not after God the chief good, Ps. iv, C.
Not seekmg after God the result of not understanding.
206 SUGGESTIVE COMMENTARY. [CHxV.P. III.
Ka^ojs yeypairrai. Scripture adduced in proof of universal depravity. De Welti.
In proof of tlie accusation already made. Meyer. To show the agreement of the Christian's
charijewith the Scriptures. Von Hofmann. To show there have been Jews as depraved
as the Gentiles; or, Jewish nation in general as compared with the Gentiles. Flatt.
Relates to special times and developments, but indicates the corrupt source from whence
all have sprung. Nielson. The texts taken from different parts of the Old Testament,
but in some copies of LXX, all found in Ps. xiv., and in the same order as here, though
not in the Hebrew, nor in other copies of the LXX, nor in the Hexapla ; probably taken
by Paul from the Cod. Alex, of the LXX, and then from this passage transferred to the
Cod. Vat. Flalt. — '^K^rjTOiv, seek out, seek carefully. Schottgen.
12. They are all gone out of the way, they are together become unprofitable ; there is
none that doeth good, no, not one.
Gone out of the way. Mankind in a state of universal apostasy,
Eccles. vii. 29.
Have turned out of God's way into ways of their own, Isa. liii. 6.
Out of the way of God's prescribing to that of Satan's persuading.
Gen. iii. 4-6.
Men as lost sheep which go always farther astray, Ps. cxbc. 176.
Like a planet which has broken away from the central sun.
Hence ever increasing darkness and dispeace till restored by grace.
Together. 1. Wholly, without exception ; none able to help another.
2. Simultaneously ; all fallen in Adam's first transgression.
Unprofitable. Gr., Of no use, like a dead carcase or putrid meat.
Unprofitable — 1. To God.; 2. To our neighbour ; 3. To ourselves.
Bad figs that cannot be eaten, Jer. xxiv. 2 ; bad fish only to be cast
away, Matt. xiii. 48 ; fruitless branches fit only for the fire, Ezek.
XV. 2-6.
Men made — 1. To bring glory to God, Rev. iv. 11 ; 2. To benefit
each other. Gen. ii. 18 ; 3. To promote the well-being of the
creatures. Gen. i. 28.
Sin is a coming short of or missing the end for which we were
made.
Forsaking God, we become useless burdens to ourselves and otliers.
Doeth gooa. Habitually to practise benevolence and good doing.
" G(j(jd " is what is — 1. Good in itself ; 2. Profitable to others.
God is good, and therefore " doeth good," Ps. cxix. 68.
Man must be good in order to do good. Good trees bear good fruit.
Christ was good and went about doing good, Acts x. 38.
Doing good the opposite — 1. Of selfishness ; 2. Of doing eviL
Man nuuh; to imitate God in His beneficence and good doing.
God's image lost, man no longer does good but injury.
CHAP. III.] SUGGESTIVE COMMENTARY. 207
Each by nature seeks liis oavti, not another's welfare, Phil. ii. 21 ; 2
Tim. iii. 2.
History a record of man's selfishness and mischief.
Grace restores God's image and makes men beneficent, ^latt. v. 45 ;
Luke vi. 36 ; Rom. xv. 2.
Paul's havoc and blood-shedding exchanged for self-denying benevo-
lence.
Without grace men only do good — -1. Apparently, not really in God's
sight ; 2. Fitfully, not habitually ; 3. Partially, not to all and
in all respects ; 4. Temporarily, not perseveringly ; 5. Selfishly,
not disinterestedly and to God's glory.
^E^eKXivav, turned (deflexerunt). Beza, Pise. Ileb. ID, departed, Ps. xiv. 3. JD
gone back, Ps. liii. 3, as in Zeph. i. 6, D'rp^, 'that are turned back.' — 'Afia, together
(simul). Beza, Fisc., Eras., Pag., Mor. Pariter. J. Capdlus, Grot.— lixP^i-(^dr]ffav
(a, not, and xpao^uat, to use; dxpeioy, that is of no use). Have become useless.
Beza, Pise, Eras., Pag., Mor. Have become reprobate or as dross. Syriac. Become
worthless, corrupt. Flatt. Heb. 'n?^^, have become rancid, putrid or foetid ; met.
from decayed meat. So crairpos, opposed to a-yados els xpf'"'', Eph. iv. 29.—
Kp7]crT0T7]Ta , goodness towards others, benevolence, kindness. Ileb. 2iu, ^310, 312.
V\, 14. Their throat is an open sepulchre : with their tongues they have used deceit : the
poison of asps is under their lips : whose mouth is full of cursing and bitterness.
Throat. The charge descends from generals to j)articulars.
Passes from the negative to the positive side of depravity.
Men not only do not do good but do positive evil.
The heart corrupt, thoughts, words, and actions necessarily so too.
Sin employs every member in its service and so defiles it.
Throat, tongue, mouth &c., instruments of imrighteousness, chap. vi.
12, 13.
Words first mentioned. " By thy words thou shalt be condemned,"
Matt. xii. 37.
Great part of men's sin in words. " Out of the abundance of the
heart," &c.
Open sepulchre. Ps. v. 9 ; cxl. 3. Graves in Palestine often open,
Luke xi. 44.
From an open sepulchre comes a loathsome smell.
The sinner's words the putrid exhalations of a dead soul.
God, angels, and saints conscious of the foul efiluvium.
Sepulchre open, and so — 1. Emitting stench. Foul hearts yield foul
words, Matt. xii. 34.
208 SUGGESTIVE COMMENTARY. [CHAP. III.
2. "Waiting for its prey. Cruel and devouring words, Ps. lii. 4 ; Ivii.
4 ; LyIv. 3.
3. Entrapping and causing to fall into it, Luke xi. 44 ; Ps. Ixiv. '1.
Tongues. Tongue our glory, Ps. xxx. 12. Best things perverted
by sin.
Tongue given to glorify God and edify our neighbour.
Now an unruly member, a fire, a world of iniquity, James iii. 6.
Utters wcrds idle, false, proud, cruel, unkind, injurious, unclean,
profane.
Used deceit. 1. In falsehoods ; 2. Flatteries ; 3. Misrepresentations.
Gr., Acted treacherously. Jleh., Flattered. Flatters to betray. So
Judas, Matt. xxvi. 49.
Satan the great Deceiver, Rev. xx. 3 ; a liar and the father of such,
John viii. 44.
Men bearing his image practise deceit on each other.
Language often used rather to conceal than express the truth.
All practise deceit, yet feel insulted if called liars.
Deceit so hideous as to be hated in others while practised by ourselves.
Used — 1. For the purpose of gain. Prevalence of commercial deceit.
2. For the purpose of lust. Deceit the instrument of the seducer.
3. For the purpose of ambition. Government often political intrigue.
Deceit betrays — 1. Conscious weakness in ourselves ; 2. Distrust of
others ; 3. Forgetfulness or practical denial of an all-seeing God,
Poison. Words of the unregenerate destructive to souls as poison is
to life.
The tongue full of deadly poison, James iii. 6. Death and life in the
power of the tongue. Pro v. xviii. 21.
Tongue of the wise is health, that of the ungodly pestilence and
death, Pro v. xii. 18.
1. Spreads destructive opinions ; 2. Conveys polluting ideas ; 3
Disseminates corrupting principles.
Asps. Poisonous serpents, Deut. xxxii. 33 ; Job xx. 14 ; Isa. xi. 8 ;
called adder, Ps. Iviii. 4 ; xci. 13 : cxl. 3.
The ungodly compared to serpents. Matt. iii. 7 ; xii. 34 ; xxiii. 33 ;
Ps. Iviii. 4 ; Isa. lix. 5.
Poison of as[)s llie worst kind of poison because least curable.
Under their lips. Poison concealed in a bag under a loose tooth
or fang.
The fang pressing the bag, the poison is emitted with the bite.
Poisonous and destructive, thus ever ready to be uttered by the lips.
Honey on the lips, poison under them. Poison conveyed —
CHAP. -III.] SUGGESTIVE COMMENTARY. 209
1. In ordinary conversation ; 2. In wanton and licentious songs ;
3. In profane and Llasplienious expressions ; 4. In infidel and
unscriptural teaching ; 5. In corrupting works of fiction ; 6. In
the language of the drama.
Mouth. Sin in words most enlarged on. Tliroat, tongue, lips,
mouth.
The several organs introduced in their natural order.
All the parts included in the mouth as the general organ.
Faculty of speech a glorious display of divine wisdom and goodness.
Malignity of sin in perverting this to mischievous and ungodly uses.
Full. 1. Not uttering evil things seldom or in small degree ;
2. Not only in sudden impulse and strong provocation ;
3. Not with difficulty and reluctance hut witli readiness and relish.
Heart of the ungodly fully set in them to do evil, Eccles. viii. 11.
Imaginations of men's heart by nature only evil continually, Gen. vi. 5.
Heathen full of envy, murder, debate, deceit, malignity, chap. i. 29.
Mouth of Jews and Gentiles " full of cursing and bitterness."
Cursing. Blasphemy against God, imprecation on ourselves and
others.
Fearfully prevalent among the ancient Jews, Jer. xxiii. 10.
Even Peter cursed in presence of his Master, Matt. xxvi. 74 ; Mark
xiv. 71.
Earnest exhortations against cursing and swearing, Matt. v. 34 ;
Kom. xii. 14 ; James iii. 3 ; v. 12.
Jews readily bound themselves under a curse. Acts xxiii. 12.
Blasphemed as well as contradicted the apostles. Acts xiii. 45.
Cursing and profane swearing too common in Britain and America.
Heathens have learned to curse and swear in English.
Foreigners mingle English oaths with their own tongue.
Cursing directed against God, Isa. viii. 21 ; Job i. 11 ; ii. 9 ; against
men, James iii. 9.
Blessing assimilates man to God, cursing to Satan.
Cursing has its origin in hatred, blessing in benevolence and love.
Cursing the natural language of the depraved heart.
Keadily learned by children who curse their companions.
To imprecate evil on ourselves is madness ; on others, murder.
The swearer's prayer sometimes answered in reference to himself.
Satanical to wish for the injury or damnation of others.
Blessing the language of heaven. Rev. v. 13 ; cursing, of hell, Isa. viii. 21.
Grace takes cursing from the mouth and fills it with blessing.
Bitterness. Unkind, cutting, bitterly reproachful language.
o
210 SUGGESTIVE COMMENTARY. [CHAP. III.
Bitter words the expression of bitter feelings.
Calculated and often intended like arrows to wound and kill, Ps.
Ixiv. 3.
Bitterness closely connected witli cursing, and often leading to it.
Reproofs to be without bitterness. Lev. xix. 17 ; with oil, not gall,
Ps. cxli. 5.
Believers, as being renewed, to put away all bitterness, Eph. iv. 31.
Grace puts the law of kindness in the tongue. Pro v. xvi. 21 ; xxxi.
26 ; Cant. iv. 11.
Ta0oj {dairrw, to bury). A natural cave enlarged and adapted by excavation, or
an artificial imitation of one, the standard type of Jewish sepulchre. Supplied or sug-
gested by the rocky nature of the countiy. Prepared generally beforehand ; often in
gardens, by road-sides, or even in adjoining houses. Only kings and prophets probably
buried within towns (1 Kings ii. 10 ; xvi. 6, 28 ; 2 Kings x. 35 ; xiii. 9 ; 2 Chron. xvi. 1-1 ;
xxviii. 27 ; 1 Sam. xxv. 1 ; xxviii 3). Cemeteries placed without the walls. Sepulchres
sometimes marked by pillars, as that of Rachel, or by pyramids, as those of the
Asmonseans at Modin. Often consisted of various chambers, with niches or ledges
hewn in the rock for the depositing of the bodies, as in the Tombs of the Judges and of
the Kings near Jerusalem. When not otherwise noticeable, carefully whited (Matt.
xxiii. 27) once a year, after the rains before the Passover, to warn passers-by of defile-
ment. Smith. Stone doors on the sepulchres of the more wealthy ; those of the poorer
classes often 'open.' Often dug in the ground, as still in the valley of Jehoshaphat,
Luke xi. 44. — ^EdoXiovcrav (SoXos, deceit; Boeotic termination). Heb. pp''?LJ!,
' flatter.'— 'los (t7;/it, to send or inject). Heb. npn, probably from the heat and
inflammation created by the poison. — 'AainBcov, a kind of sei-pent. Heb. 2vy2l,',
used only in Ps. cxl. 3. Also used for jn?, asp, Deut. xxxii. 33 ; Job xx. 14 ; Isa. xi.
8 ; Ps. Iviii. 4 (adder); i'5^, cockatrice, Marg. adder, Isa. xiv. 29 ; '^iy?^, cockatrice,
Tsa. xi. 8 ; lix. 5 ; ^"Jy", fiery serpent, Num. xxi. 6, 8 ; Hj/^N, viper, Job xx. 16 ; Isa.
XXX. 6; lix. 5. Acshub (Ps. c.\l. 3) may be represented by the Toxicoa of Egypt and
North Africa : pethen (Deut. xxxii. 33, &c.) by the Egyptian cobra, on which the
serpent-charmers more frequently practise their art(Ps. Iviii. 5), and which is fond of
concealing itself in holes of walls (Isa. xi. 8). Sharp tongue of the serpent believed by
some of the ancient Hebrews to be the instrument of poison (Ps. cxl. 3 ; Job. xx. 10).
Jn other places, the venom more correctly ascribed to the bite (Prov. xxiii. 32 ; Eccles.
X. 8, 11 ; Num. xxi. 9). The gall said to be the poison. Job xx. 14. Smith. — 'Apas
(Ileb. "lix, to curse), diris. Jieza, Pise. Execration. Eras., Vat., Cast. Imprecation.
Eras., Cast. Used for Heb. -i^n, an oath, Gen. xxiv. 41, Ac; a curse, Zech. v. 3;
cursing, Ps. x. 7 ; lix. 12 ; ■"'^7P> a curse, Prov. xxvi. 2. — ITiK/staj (iriKpos, bitter).
Heb. in Ps. x. 7, niD-lO, deceits ; probably instead of n'm^, bitterness, which the
1...XX, whom Paul usually follows, seem to have read, and which occurs in Deut. xxxii.
32, a passage of similar import.
15. Their feet are swift to shed blood.
Feet. Comes to actions. Feet tlie instruments in doim? cjood or
evil.
CHAP. III.] SUGGESTIVE COMMENTARY. 211
By nature employed in the service of sin. Convey to evil places
and e\dl deeds.
Sin fits men's feet for tlie errands of Satan ;
Grace makes them run in the way of God's comman.lments, Ps.
cxix. 32.
Feet to be shod with the preparation of the gospel of peace, Eph. vi. in.
Feet of the Spouse emblem of a life of love and holiness, Cant. vii. 1.
Beautiful when employed in publishing the gospel of peace, Rum.
X. 15.
Swift. Men's feet swift either to do good or evil.
As the heart is set, the feet are swift.
What men do naturally, they do readily.
Feet of the ungodly often swifter to evil than of the godly to good.
The one moves with the natural bias, the other against it, Gal. v. 17 ;
Rom. vii. 18.
Much grace required to make men swift in serving God, Ps. cxix. 32.
Shed blood. Take away life. The life in the blood, Lev. xvii. 14.
]\Iurder the offspring of the unrenewed heart. Matt. xv. 19.
Shedding blood the first recorded sin after the fall, Gen. iv. 8.
Apparently prevalent before the flood, Gen. iv. 23. Hence the com-
mand, ix. 6.
Men, unrestrained by law or fear, ever prone to shed blood.
Murder common in Judaea ujider the prophets. " Blood touchetli
blood," Hosea iv. 2.
Admitted by the Jews to have been fearfully prevalent in the apostle's
time.
Blood shed from motives of gain, ambition, revenge, religious zeal.
The swiftness of men to shed blood seen — 1. In wars and i'euds ; 2.
In religious jDerseciitions ; 3. In human sacrifices ; 4. In revu-
lutionary movements. The reign of Terror.
God himself not loved, His image in man is not respected. Gen. ix. 6.
Hatred and causeless anger murder in the heart. Matt. v. 22 ; 1 John
iii. 15.
Satan the great murderer ; his children bear his image, John viii. 44.
The murderer's own blood to be shed by man. Gen. ix. 6. The
magistrate's duty, Rom. xiii. 4.
Blood lawfully shed — 1. When God commands it ; 2. When shed to
punish and prevent its effusion.
'Ekx^^"' at'/xct. Prevalence of murder among: the Jews in the aiiostle's time testified
both by Josephus and the Talmud. Accordincr to the hitter, murders so fre<iuent Uiai
the killing of the red heifer ceased to lead to their discovery.
212 SUGGESTIVE COMMENTARY. [CHAP. III.
16. Destruction and misery are in their ways.
Destruction and misery. Gr., Bruising and wretchedness.
Destruction the cause, misery the effect.
Destruction to others, misery to themselves.
Or, both destruction and misery — 1. To themselves ; 2. To others.
Bruising or destruction in the present life ;
Misery or wretchedness in that which is to come.
The history of fallen mankind summed up in these two words.
In their ways. Accompany their conduct as its sure effect.
Not only at the end of their ways, but in the course of them.
Caused to others in the present life —
\. In the pursuit of gain and ambition ; e.g., war, slavery, Spanish
conquests ;
2. In the gratification of lust and passion; e.g., seduction, inten>-
perance.
Effects seen in widows and orphans, broken hearts, wretched homes.
Caused to others in the life to come — 1. By ungodly example ; 2.
By infidel and immoral publications ; 3. By false doctrines.
Men either saviours or destroyers of each other.
Each helps by his conduct either to people heaven or hell.
Destruction and misery brought by men on themselves and others
in this life.
Seen especially in drunkenness and debauchery, Prov. xxiil. 29-32 ;
V. 3-12.
The sinner often miserable by remorse. Cain, Judas Iscariot.
^vvrpi^ifxa {(xvu and rpi^io, to crush ; (TVVTpL\pei, will bruise, Rom. xvi. 20, from
Gen. iii. 15), lit., bruising; hence destruction. Heb. "i?^, breach, bruise, hurt, de-,
struction, Jer. iv. 29; \\'\'^'<^ ; perhaps also, IK', wasting. "i^K*] nK', isa. Ix. 18 ; lix. 7.
The order seems to have been reversed by the LXX, whom the apostle follows. —
TaXatTTwpia (rXau), to suffer, and wupos, hardne.>is), lit., suffering from hard labour,
as in the mines ; hence misery. Heb. "It^, wasting ; perhaps also, "15^, bruising. The
two combined in the prophets for intensity.
17, 18. And the way of peace have they not known: there is no fear of God be/ore
their eyes.
Way of peace. The way that — 1. Leads to peace ; 2. Has peace
in it.
Peace is — 1. Happiness in general ; 2. Inward peace; 3. Peace with
others.
Peace in respect — 1. To God ; 2. Our neighbour ; 3. Ourselves.
CHAP. III.] SUGGESTIVE COMMENTARY. 213
The way of true religion alone the way of peace, Pro/, iii. 17.
Christ our peace. Gives peace with God, ourselves, and one anotlier,
teph. ii. 14.
Peace is — 1. A thing to be enjoyed ; 2. A thing to be practised.
Has reference to the welfare— 1. Of ourselves ; 2. Of our fellow-men.
Not known. 1. Ignorant as to where and what that way is, Eph.
iv. 18 ;
2. Without experience of peace as a thing to be enjoyed, Isa. lix. 8 ;
3. Without regard to it as a thing to be followed, Heb. xii. 14 ;
Ps. i. 6.
Men by nature neither know nor wish to know the way of peace.
No care for others' peace. Neglect and injury of others universal.
Disregard for and rejection of Christ the proof of the text, Jolin i. 10, 11.
Fear of God. A serious reverential regard— 1. To God's will a.s
our rule ; 2. His glory as our enc^ ; 3. His favour as our highest
good.
A filial reverence, not a slavish dread, Rom. viii. 15 ; 1 John iv. 18.
The latter often in the unregenerate, the former never.
Conscience gives the one, the Holy Ghost the other.
Grace makes slavish dread a stepping-stone to filial fear.
Men dreads God as a Judge before revering Him as a Father.
The former the work of the law, the latter of the gospel.
The fear of God the substance of true religion, Jer. xxxii. 39, 40.
Restrains from evil. Gen. xxxix. 9 ; prompts to good, Gen. xlii. 18.
The want of it the spring, mark, and essence of an ungodly life.
Charged on the Jews before and after the exile, Jer. ii. 19 ; Mai. i.
6 ; iii. 5.
;Man fears a worm of earth more than earth's Creator, Isa. Ii. 12, 13.
Before their eyes. Eyes the seat of fear and reverential regard.
Bengel.
The fear of God to be constantly present with us, Pro v. xxiii. 17.
The Invisible to be before us as if visible, Ps. xvi. 8 ; Heb. xi. 27.
Man without God in the world, Eph. ii. 12 ; God not in all his
thoughts, Ps. X. 4.
Without regard— 1. To God's presence ; 2. To His power j 3. To His
goodness.
'No fear of God,' &c., Ps. xxxvi. 1. 'The transgression of the wicked saith within
my heart, There is no fear,' Ac. 'The wicked man, according to the wickedness within
his heart, saith. There is no fear of God before mine eyes.' Bp. Lowth. 'The trans-
gressions of a bad man show plainly, in the apprehension of a good one, that the former
is destitute of a true fear of God.' Bp. Home.
214 SUGGESTIVE COMMENTARY. [CHAP. III.
19. Xow we l-noiv. that what things soever the law saith, it saith in them xvho are under
the law ; that every mouth may be stopped, and ail the world may become guilty before God.
We know. It is admitted. Common phrase with Paxil, chap. vii.
14 ; viii. 28 ; 1 Cor. viii. 4 ; 2 Cor. v. i.
What things soever. Paul had jjurposely quoted from various
parts of Scripture.
Law. God's revealed will ; the Old Testament Scriptures in general.
Gentiles convicted from the law of nature Jews from their written
law.
Saith. Gr., Speaks ; addresses its statements and declarations.
The Bible speaks because God speaks in it, Heb. i. 1 ; iii. 7 ; iv. 4, 7.
Under the law. Placed under it as a dispensation or rule.
General statements of Scripture apj^lv to those who possess it.
The Old Testament binding on its possessors except in what has been
abolished, Gal. iv. 10.
All Scripture written for our instruction, Eom. xv. 4 ; 1 Cor. x. 11.
That, &c. 1. Object intended, as Rom. v. 20 ; Gal. iii. 19 ; 2.
Actual result, as Rom. vii. 6.
The Scriptures a light to reveal the filthiness of the chamber ; a rule
to show the crookedness of our ways and doings ; a mirror in
which we may see our character and condition.
Every mouth. More especially of the Jew or self-righteous boaster,
Luke xviii. 11, 21.
Stopped. Gr., Surroimded as with a hedge, without means of escape.
;Mouth of criminals gagged to prevent outcry on the way to execution.
The sinner's mouth may be stopf)ed — 1. From conviction. Job xl. 4,
5 ; Matt. xxii. 12 ; 2. From submission, Ps. xxxix. 9 ; 3. From
shame, Ps. cvii. 42.
All men's mouths stopped either here or hereafter, by grace or by
judgment ;
Here because they ^vill not, hereafter because they cannot, justify
themselves.
All the world. Every creature, JeAV and Gentile ; here especially
the latter.
The mouth of the Jew being stopped, all the world becomes guilty.
JVith the law men cannot justify themselves, still less without it.
Become guilty. 1. Appear guilty ; 2. Be convicted in their con-
scieru-e.
Men always guilty, but become so when convicted by the law.
Guilty, as transgressors of the law, and as such deserving punishment.
Gi'., Subject to the judgment ; under the condemnation of God,
CHAr. III.] SUGGESTIVE COMMENTARY. 215
Men already guilty as involved in Adam's first sin ;
Become or are shown to be such by their o-wii transgressions.
A double guiltiness attaching to mankind— 1. Federal ; 2. Personal.
Each the limb of a body whose head has sinned, and which then sins
itself.
Before God, as our Maker and Sovereign, Lawgiver and Judge.
Guilty not only before men, or in our own eyes, but before God.
With God as rational and immortal creatures we have to do, Heb.
iv. 13.
Man may acquit and conscience be silent when God condemns.
Fearful to stand guilty before God, Heb. x. 31. As a Judge God is —
1. Of infinite knowledge ; all things naked and open before Him,
Heb. iv. 13 ;
2. Of unspotted holiness ; all sin regarded as it really is ;
3. Of inflexible justice ; each treated according to his character and
state ;
4. Of mibounded power ; able to inflict the merited penalty.
'0 vof-LOS, God's revealed will. Flatt, Alford. Whole body of Jewish Scripture.
MacknigM. Not the moral law. Hodge. None of the texts taken from the Pentateuch.
Doddr. Whole contents of Scripture. Von Hofmann. — Ae7et. Cod. Sin. has XaXft
repeated. — ToiS, for those. De WeUe. To those. Von ITnfm. The Jews. Commen-
tators in general. Christians. Von Hofni. The law's statements to be received with
special respect by those who are under it. Kielson. — 'Ii'a, witii this object that. I\^id-
s»n. ^po-yv {<ppC'C(TO}, to surround as witli a hedge ; hence to interpose anything to
hinder utterance. Fisc.) Metaphor from criminals gaErged on their way to execution.
Stuart. Heb. d;?N. — TttoSlkos {Slkij, justice), obno.xious to condemnation, rag.,
Beza, Pise. — Ttt. t<j) Qecp, liable to punishment from God. Farkhursf. Liable to
divine justice. Tillotson. Stand convicted before God as guilty. Doddr. Subject to the
judgment of God. Diod., JBengel. Culpable. Mart. Punisliable before God. De Wette.
Acknowledge themselves worthy of punishment from God. Stolz, Scholz, — virevdvvos,
Xpe^<TTr]S, iyoxos Slktjs. Ilesychius.
20. Therefore by the deeds of the law there shall no flesh be justified in His sight; for
hy the law is the knowledge of sin.
Therefore. Or, because ; as in Gal. ii. 16. Allusion to Ps. cxliii.
2 ; Isa. xlv. 25.
All guilty before God since the Jews cannot be justified by deeds of
law.
The law only able to discover guilt, not remove it.
Tlie deeds of the law. Gr., Deeds of law ; works demanded by the
law.
Attempted works not sufficient ; completed works non-existent.
216 SUGGESTIVE COMMENTARY. [CHAP. III.
Law. Any law ; all law, whether A\Titten or iin\U'itten.
Special reference to the moral law as given to the Jews.
Moral law summarily comprehended in the Ten Commandments.
These reduced to two— 1. Love to God ; 2. Love to our neighbour,
Matt. xxii. 37-40.
Hence, whole law comprehended in one word, Love, Eom. xiii. 8-10.
Moral law ^ratten originally on man's heart and conscience, chap. ii.
14, 15.
Binding, as given by God — 1. In our creation ; 2. In revelation.
Transcript of God's own character. Spiritual, holy, just, and good,
Rom. -vdi. 12.
Expresses obligations rising out of our relations to God and men.
Flesh. Man, but with allusion to his state as fallen, Gen. vi. 3 ;
Ps. lxx\dii. 39.
Reason indicated why no man can be justified by his own works.
Flesh unable to be justified by works of law, because unable to
perform them.
Flesh necessarily tamted by Adam's corruption. Job xiv. 4 ; John
iii. 6 ; Gen. v. 3.
Those in the flesh, or unrenewed, cannot please God, Rom. ^4ii. 8.
Justified. Pronounced free from guilt and entitled to reward.
Deeds of law justify when rendered ; but to justify, must be perfect.
Unfallen man vjoidd. thus be justified ; fallen man cannot.
Men actually justified by deeds of law, but not their own.
Our justification not now the effect of our obedience, but the cause.
In his sight. Whatever a man may be in his neighbour's or his own.
A small thing to be justified by man's judgment, 1 Cor. iv. 3.
The oV)edience required by God is —
1. Spiritual, and not merely external ; the law spiritual ;
2. Holy, as rendered by a holy nature ; the law holy ;
3. Perfect ; imperfect obedience includes disobedience ;
4. Constant ; any intermission of obedience must be sin ;
5. Universal ; in respect to all the commandments, James ii. 10, 11.
Obedience to Goiil's law is love ; defect of love is sin —
1 . Love to God with all the powers and faculties of our nature ;
2. Love to our neighbour like that we bear to ourselves.
By the law. Gr., By law ; law in general, especially the written law.
AVliciiiver law is, offence is discovered by it.
Knowledge. Gr., Recognition ; discovery ; lively knowledge.
Law instead of removing sin only makes it better known.
Nut given to make fallen men righteous, but to show their fall.
CHAP. III.] SUGGESTIVE COMMENTARY. 217
Increases tlie knowledge of sin but gives no power to overcome it.
The statute book convicts of crime, not acquits the criminal.
The law discovers the disease, but has no power to cure it.
Knowledge of sin made preparatory to its removal.
The law kills that the gospel may make alive.
Knowledge of sin saves none, yet none saved without it.
A conscious sinner the suitable subject for a Saviour.
*' A sinner is a sacred thing ; the Holy Ghost has made him so." Hart.
Sin. Includes — 1. Depravity of nature, — the root ;
2. Actual transgression, the fruit produced ;
3. Guilt, or liability to punishment ; the state resulting.
In Adam, the second produced the rest both in himself and us.
In ourselves, the first produces the second, and both the third.
The third removed by Christ's blood in justification ;
The other two by His Spirit in sanctification as its etfect.
The third removed at once ; the others gradually, and at last entirely.
Guilt brings sinfulness and death ; pardon, holiness and life.
'Ep7a vo/JLOV, such works as law requires. Stuart. Works of obedience generally.
Hodge. — AtKaLudtjaeTat, pronounced and treated as righteous. Doddr. Taken in a
forensic and judiciary sense. Parkhurst,BuU.— y'irL')'VO}aLS (fTTi, intensive, 7t»'Ct;cr*:w,
to know), agnitio. Btza, Pisc. — 'yi'i^crt.S, or a little more; exact, lively knpwledge.
Phil.
21. But now the righteousness of God toithout the law is manifested, being witnessed
by the law and the prophets.
But, &c. Here begins the second proper division of the Epistle.
The positive development of the great theme stated in chap. i. ItJ, 17.
Now. Either — 1. At this time, under the gospel or New Testament
dispensation.
The way into the holiest only made manifest when Christ entered it,
Heb. ix. 8.
Or, 2. This being so, as Rom. vii. 17 ; 1 Cor. xv. 20 ; the law having
failed to justify.
The law having shown the disease, the gospel enters with the cure.
Under the gospel, misery discovered is mercy near.
The law shuts the sinner's mouth that grace may open it, Ps. li. 14, 1").
Righteousness of God. See chap. i. 17 ; righteousness provided and
given by God, as Eph. vi. 11.
Man anticipated God's righteousness in punishing sin ;
God reveals His righteousness in pardoning it.
21 S SUGGESTIVE COMMENTARY. [CHAP. III.
GocVs rigliteousness, insteacl of striking terror, brings triiimpli.
Frowns on the sinner under the law, smiles on him in the gospel.
Under the law, certifies punishment ; under the gospel, assures for-
giveness.
Under the law, linked with damnation ; under the gospel, with sal-
vation.
The solution of the mystery, Christ the Lord cur Kighteousness.
In His life the law fulfilled, in His death the curse endured.
The cross of Christ the central point in the righteousness of God.
Without the law. Gr., Without law— i.e., without any law.
1. Eifhteousness of God without law — i.e., without our obedience
to it.
The principle of law excluded from God's method of justifying sinners.
No amalgamation between Christ's works and our own.
God's righteousness not the offspring of mere equity but sovereign
grace. •
Comes to us through obedience to the law but not our OAvn.
2. Manifested without the law— i.e., without its aid or co-operation.
The law manifests our sin, the gospel alone God's righteousness.
Gentiles without the law made acquainted with it by the gospel.
IManifested without the law, yet in beautiful harmony with it.
The law prepares us for God's righteousness but does not discover it.
Law, here— 1. The principle of law generally ; 2. That of Moses in
particular.
Manifested. Clearly shown. God's righteousness no longer hidden.
The gospel way of justification a highway laid open for us, Isa.
XXXV. 8.
First darkly adumbrated in the shadows of the law ;
Then more clearly revealed in the writings of the prophets ;
Finally, fully manifested in and by the gospel, Heb. i. 1, 2 ; x. 1.
Manifested— 1. In the facts ; 2. The doctrines ; 3. The preaching of
the gospel.
God's way of acceptance as manifested in the gospel is plain —
1. In itself—" Heaven's easy, artless, unencumbered plan ;"
quaere,
2. In the mode of its presentation — expressed in plainest Ian
Hab. ii. 2.
Open as well as j)lain ; published everywhere and to all, Matt, xxii
9, 10.
The brazen serpent lifted high on a pole in the midst of the camp.
Cities of refuge in elevated and conspicuous situations.
The temple-veil concealing the ark rent in twain at Clirist's death.
CHAP. III.] SUGGESTIVE COMMENTARY. 210
Witnessed. Testified of as by those well acquainted with it.
(jod's righteousness not now new though newly manifested.
Has respectable and undisputable witnesses to confirm it.
Law. Writings of Moses as distinguished from the prophets.
The moral law witnesses to God's righteousness in condemning ;
The ceremonial to His righteousness in justifying, the sinner.
The law bears witness — 1. By its promises. See chap. i. 2. 2. By
its types.
Principal types under the law testifying to God's righteousness : —
Daily and other sacrifices, Heb. ix. 13, 14, 23 ; jiaschal lamb, 1
Cor. V. 7, 8 ; scape-goat. Lev. xvi. 21, 22 ; Isa. liii. 11, 12 ; ark
and its mercy-seat, Exod. xxv. 10, 18 ; Ps. xl. 8 ; Rom. iii. 25 ;
high priest entering the holy of holies, Exod.. xxviii. 29, &c. ;
Heb. iii. 1 ; ix. 24 ; brazen serpent. Num. xxi. 9 ; John iii. 14 ;
cities of refuge, Num. xxxv. 6 ; Heb. vi. 18 ; jubilee-trumpet,
Lev. xxv. 9 ; Ps. Ixxxix. 15.
Ceremonial law everywhere pervaded by the principle of substitution.
Prophets. Here all the Old Testament Scriptures besides the books
of Moses.
The law and the prophets the whole of the Old Testament canon,
Matt. V. 17 ; vii. 12 ; xxii. 40.
These witnesses unexceptionable in the estimation of the Jew.
The Old Testament a prophetic testimony to the doctrine of the New.
The New hid in the Old, the Old made plain in the New. Av.rj.
The testimony of Jesus the spirit of prophecy, Ptev. xix. 10 ; Acts
X. 43 ; 1 Pet. i. 10, 11.
Salvation by substitution as clearly stated by prophets as by evan-
gelists.
'^im, at this time. Beng., Ruck., ThoL, Phil. Since the death and resurrection of
Christ. Ols. Refers to the fact, not the time Von Jlnfm. This being so. Meyer, De
Wette, Alford. — AiKaioavvr] Qeov, according to Pelagians and rationalists, morality;
to Roman Catholics, infused righteousness ; to Evangelical Protestants, judicial accept-
ance by God in and through Christ's obedience. Manner of becoming righteous
ordained by God in the gospel. Doddr. Righteousness befo.e God. Knapp—\u}piS
vofiov, without law in general. Par. Without addition of the law. Luih. %> ithout
the law. Beno, De Wette, Van Ess, Knapp. Without respect to a law. Stolz. With-
out complete obedience to the law of God, natural or revealed, moral or ceremonial.
Locke, Whitby, Doddr. Without observance of the law. Wells, Bull. Independent^
of the law. Flatt. Apart from the law. ElUcnt =X^P'^ ^n^" »'o^<'^'' «»'• "• '^^^
Olshausen. Connected with dcK. Aug., Chalmers, Brown, Ac; with Tecpapeporrai.
Oriff., Luth., Estius, Dickson, Phil, Meyer, Lanoe.-lle((>avepu}Tai has been la.d
open. Be:a, Pise. Revealed. Flatt. Comes into view, iitorr. -MapTvpovfieirr,,
approved by testimony. Beza, Pise. Declared ; or, commended, praised, as Ileb. xi. 2 ;
220 SUGGESTIVE COMMENTARY. [cHAP. III.
3 John 6, 12 ; Luke iv. 22 SchUtgen. To which testimony is given. De Wette.
To which they point. Van Ess. Isaiah liii. and other prophecies were applied
by the ancient Jews to the Messiah's substitutional righteousness and atoning
sufferings. At Isa. Hi. 13, the Targum of Jonathan has, 'My servant Messiah;'
and Aben Ezra remarks : ' Many have expounded these things of Messiah, because
our ancestors said that on the day on which the temple was destroyed Messiah waj
born and afterwards was bound with fetters.' So Abarbanel : ' Jonathan ben XJzziel
expounds this of Messiah, and his interpretation is also that of the fathers of
blessed memory.' Some of the school of R. Judah the Holy said, ' Messiah's name
is the Leper, as it is said, He hath borne our gi-iefs and carried our sorrows,' &c. Talm.,
Sank. 'When God brings health to the world, He smites one righteous man of them,
aud on his account healing comes to the whole ; as it is said. He was wounded for our
transgressions,' &c. MechiUa in Yalkut Shimeon, Midrash Samuel. 'All chastisements
are divided into three parts, and King Messiah has the third part ; as it is said, He was
•wounded for our transgressions,' &c. Sohar on Exod. ' What is King Messiah's name?
R. Abba ben Cahana .said, Jehovah is His name ; for it is said. This is His name whereby
He shall be called. The Lord our Righteousness,' Jer. xxiil. 6. Midrash Mishle. On
this passage the Targum has, 'This is King Messiah;' and Kimchi observes on it,
' Israel will call Messiah by this name, The Lord, &c., because in his time God's right-
eousness shall be firm and stable to us and shall never depart.'
22. Even the righteousness of God which is by faith of Jesus Ch7-ist, unto all and upon
all them that believe ; for there is no difference.
Righteousness of God. That righteousness now to be nii-
folded.
An expression dear to the apostle, as to Luther afterwards.
Capable of being used in various senses. Hence the description that
follows.
Brings either terror or comfort as it is viewed and understood.
Out of Clirist, speaks only terror ; in Christ, only comfort and joy.
Pregnant meaning in the terms sin and righteousness. Bengel.
By faith of Jesus Christ. The means by which God's righteous-
ness is ours.
Not through Avorks of obedience, Init through faith in Jesus Christ.
Faith o/ Jesus Christ is faith in Him as its object, Mark xi. 22 ; Gal.
ii. 20 ; iii. 22.
Faith is also frmn Jesus Christ as its Author, Heb. xii. 2 ; Luke
xvii. 5.
Faith of Jesus Christ expresses the nature of saving faith.
Faith in the Crucified as God's anointed and provided Sa\dour.
Two steps in faith — 1. Belief of a divine testimony, Acts viii. 37 ; 1
John V. 10, 11.
2. Tru.st in Him to whom the testimony refers, Epk i. 12, 13 ; 2
Tim. i. 12.
CHAP. III.] SUGGESTIVE COMMENTARY. 221
Saving faith reposes— 1. On the testimony concerning Christ ; 2. On
Christ himself.
Is the instrument through which we partake of Christ and His sal-
vation ;
The ear that hears, Isa. Iv. 2 ; eye that looks, Isa. Ixv. 1 ; hand that
takes, John i. 16.
The debtor hearing the jubilee-trumpet and rejoicing in his release.
The Israelite looking at the brazen serpent and receiving a cure.
The man-slayer fleeing to the city of refuge and remaining safe.
Aged Simeon taking the Saviour in his arms and blessing God, Luke
ii. 28, 29.
Jeremiah using the cords that drew him up out of the dungeon, Jer.
xxxviii. 11-13.
Adam and Eve receiving the coats of skins at the hand of God him-
self.
Faith in Jesus Christ is an accepting of God's own provided Saviour ;
An acquiescence in His method of salvation as righteous and sufficient.
God's righteousness ours not by doing but believing, not by working
but receiving.
The law demands -svithout giving ; the gospel gives without demanding.
Faith, as the condition of salvation, suitable — 1. To man's state as
guilty and helpless ; 2. To his nature as a rational creature ;
3. To God's free grace.
Unto aU. In the proclamation, manifestation, and offer of it.
Upon all. In the actual experience and enjoyment of it.
Them that believe. The persons who alone experience it.
Unto all indiscriminately ; on all who believe, and no others.
In the offer, no exception made among men viewed as sinners ;
In the experience of it, no exception among them that believe.
God's righteousness in Christ not wrought in us but put ujwn us.
The robe of righteousness, Isa. Ixi. 10 ; wedding-garment. Matt. xxii.
11 ; Rev. xix. 8.
Held out to all ; put wpon all who believingly accept of it.
All repeated for emphasis, certainty, and imiversality.
Free to each ; certain to all wdio believe and accept.
Believing, the onhj condition of its possession ;
To those who hear the offer, the indispensable condition.
The gospel works not as a charm, but through tne exercise of man's
faculties.
Believing, an exercise both of the understanding and the heart, chap,
x. 9 : Ps. ix. la
222 SUGGESTIVE COMMENTART. [CHAP. III.
Implies — 1. Knowledge ; 2. Assent : 3. Cordial tnist, Acts viii.
30-36.
No difference. 1. Between Jew and Gentile ; 2. Between one man
and another.
No difference — 1. In its offer ; 2. In its necessity ; 3. In its efficacy.
God's righteousness in Christ the only panacea for a world's woes. '
A cure for all spiritual diseases and all spiritually diseased.
Christ the Sun of righteousness ; nothing hid from the heat thereof,
Ps. xix. 6.
Men required only to open their windows and enjoy the beams, Mai.
iv. 2.
Unbelief keeps men's eyes shut against the light, 2 Cor. iv. 3, 4.
JIl(TT€ojs 'Ijjaov Xptarov, faith on Jesus Christ ; gen. of the object. Flatt. Faith
in Jesus Christ. Benrj. Faith justifies not— (1.) eflfectively, as making us holy; nor (2.)
materially, as being itself rigliteousness ; but (3.) objectively, as viewing and resting on
Christ as our righteousness ; and (4.) instrumentally, as that by which we receive Him
a5 such. Pareus.—Eils iravr. Kat iiri. ttolvt. Cod. Sin., Vat., and Alex, omit KaL eirt
iravT. Retained by Griesbach and others. Ei's expresses its actual presence ; iirc, its
appearing. Grot. Et's, the approach; eiTL, the actual presence. Estius. Same mean-
ing, intensified for assurance and comfort. Far. Repetition emphatic. Beza. Ei'j,
extended to all. Mart. Towards all. Diod. Ei's, the direction or general appoint-
ment, viz., all men; iin, the realisation and appropriation of it, viz., believers. Dick-
son. Lanoe. Is made manifest to all, and, like a robe, put upon all that believe. Doddr.
'Etti iravT. added for emphasis ; oi-, ets iravT., to all without distinction of Jew and
Gentile ; fTTi iravT., to all who believe. Flatt. Ei's, to the Jews as its first recipients ;
eTTt, upon the Gentiles, as receiving it after them. (Ecum. To the Jews, as into a vessel ;
upon the Gentiles, as the rain pouring itself on the ground. Benff. As a flood of grace
jiressing on unto all, and so streaming over all. Ols., Fhil. For the benefit of all, and
shed upon all that believe ; Paul uses various prepositions to show the different sides of
a subject. Meyer. Change of preposition, without any change of idea, a peculiarity of
Paul. De Wetie. All probably repeated to indicate the two kinds of l)elievers, Jews and
Gentiles. Alford. Indicates riches and universality of the righteousness. Nielson.
Ets, its destination, €7ri, its coming down from above. Ton Hofmann. — AiaaToXr)
(5ta, asunder, and ffreWco, to place), distinction. Eras., Fag., Mor., Beza, Ellicot.
* Tros Tyriusque mihi nullo discrimine agetur.' Viroil.
23. For all have sinned, and come short of the glory of God.
For. The reason for the equality and univer.sality of the remedy.
The plaster intended to be as broad as the wound. Henry.
All. Jews and Gentiles ; all nations and individuals.
(Jod's righteousness unto all, because all have need of it.
Have sinned. 1. Federally in Adam, their Representative and
Ib-ad ;
2. Personally, by their o-ttii act in so far as capable of it ;
CHAr. III.] SUGGESTIVE COMMENTARr. 223
3. Virtually, as possessing a nature wlncli is only sinful.
Infants have sinned federally and virtually, otliers also personally.
Infants therefore as well as others need God's righteousness.
Men sinned in Adam as Levi paid tithes in Aljraham, Heb. vii. 9.
Come short. Fail of obtaining ; do not attain to ; are destitute of,
Heb. xi. 37.
" Have sinned" already ; " come short" now, in consequence of it.
To sin once and in any way brings such short-coming.
Falling in Adam, men fail in obtaining tlie glory of God.
Glory of God. 1. Glory given by God ; 2. Glorv enjoyed witli
God.
Glory consisting — 1. In God's favour; 2. His. image: 3. His pre-
sence, John V. 44 ; xii. 43 ; Ps. Lxxiii. 24 ; John xvii. 24 ;
Eom. V. 2 ; 2 Cor. iii. 18.
Glory of God man's highest happiness ; gloiy to God his highest
duty.
God's glory as our end, the creature's duty ;
God's glory as our enjoyment, the reward of it.
Failing in giving glory to God, we fail in enjoying glory with God.
Justification, before God is glory begun ;
Sanctification by His Spirit is glory advancing ;
Glorification with Christ is glory completed, Cul. iii. 4.
H/iaproi'. Verbs in the past tense often inchoative, denoting commencement
with continuance; e.g., iiriaTevaa, ifKTriKa, ijyainjKa. Beng. Verbs often express
the habit as well as the act, as 2 Sam. xiv. 14 ; Prov. xii. 16. Glass. Sinned grievously.
Grot. — 'TcTTepovuTaL {varepos, behind), deficiuntur. Vulg. Are destitute of. Mart.,
Diod., Mor., Pag., Eras., Pise. Are without. Eras., Vat., Zeg. Are behin.i, do not
obtain what they wish. Beza. Met. from a race ; are left behind, do not reach the goal.
Par. Have less than another, as 1 Cor. i. 7 ; xii. 24 ; 2 Cor. xi. 5 ; Ileb. iv. 1. Grot.
Have failed. Doddr., Wells. Fall short. Ellicot. Heb. lOn, to want, Ps xxiii. 1 ;
Eccles. vi. 2 ; Cant. vii. 3 ; lack, Neh. ix. 21 ; Eccles. ix. 8 ; fail, Eccles. x. 3. — Tt;j
So^T/s r. 0., glory which they ought to have in God. Luth. Which God should receive
in us as the objects of His goodness. Eras. From us as His creatures. Gom. Glojy
which God bestows. Hammond, Meyer. Glory as God possesses it. Matthias. Gloiy
bestowed at the creation, Eph. iv. 24. Glass. Participation in God's glory. Beza.
Eternal life, Kom. ii. 10. Par., Will. God's approbation. Grot., Macknight, Winer,
Seiche. Glorying before God. Pise, Est., Cal., Rosenm., Wolf, Thol., Stier. Glory
due to God, and participation of gloiy and happiness with Ilim. Doddr., Wells, Locke,
Whitby. The glory of His presence. Beng. Divine good pleasure. Flatt, I^'ielson.
Fellowship with God. Barth. Glory which God regards as such I'hilippi. Righteous-
ness of life as life-glory. Lange. Glorious likeness to God. Con. d Hows , Riick., Olt.
Lucid resemblance of the glorious Schekinah supposed to have l)een originally worn by
our first parents. Flem Ing. Right to future hapjiiuess. Semler. Paul speaks of prest- nt
merit, not future reward. De Welte. The divine glory, of which all Christians shall be
224 SUGGESTIVE COMMENTARY. [CHAP. IIT.
l»artakcrs : all have sinned before believing, and since believing they still come short
of that glory. Von Hofmann. Heb. 1123; also 'iSn^, praise, Exod. xv. 11; Isa.
ixi. 3; '?:, beauty, Isa. xxxiii. 17. '"'J''^^, likeness, Num. xii. 8; Ps. xvii. 15.
24. Being justified freely by His grace, through the redemption that is in Christ Jesus.
Being justified. Connected with " tliem that helieve," ver. 22.
Description of God's righteousness resumed after the parenthesi.«,
" for there is," &c.
Justified, = absolved from guilt and accepted as righteous.
Freely. Without merit on our part, present or foreseen.
Sinners are justified by merit, only not their own but the Saviour's.
Freely as to the sinner, not as to his Surety, Isa. xlii. 21 ; liii. 10.
Allusion to Isa. Iv. 1, " without money and without price ; " also
Hi. 3.
The ground of a sinner's justification is in Clirist, not in himself.
Job's three friends accepted on his account, not their own. Job xlii.
8,9.
Justification not merited but given, and given gratuitously.
Not a purchase but a present. Purchased, but by another.
His grace. God's free, unmerited favour and good-will.
" Freely," the manner ; " grace," the source of justification.
His emphatic ; the good-will alone of the offended Creator.
" Freely," in reference to the sinner, who has nothing to give ;
" Grace," in reference to God, who provides and bestows all.
" His grace," not implanted in us, but directed towards us.
God's grace in us the eftect of His grace to us.
Grace opposed to debt, merit, or obligation, Rom. iv. 4.
Christ was justified by God's justice, sinners by God's grace.
Freely by His grace ; justification so entirely gratuitous.
Joseph found grace with Potiphar through his own goodness. Gen.
xxxix. 6.
We find grace with God, but through His goodness not our own.
God's grace His self-moving mercy and kindness to men, Titus ii. 11;
iii. 4.
His love to the world whic'h spared not His own Son, John iii. 16.
Sinners justified freely, not with a grudge but with grace.
Redemption. 1. Delivering of a captive by payment of a ransom ;
2. The deliverance itself thus obtained ; 3. Deliverance in general.
Here, deliverance from sin and its effects by the ransom of Christ's
blood.
CHAP. ITI.J SUGGESTIVE COMMENTARY. 225
To give His life a ransom tlie object of His coming into tlie world,
Matt. XX. 28.
The ransom paid — 1. To God as the righteous Judge and Lawgiver,
Eph. V. 2 ; Matt, xxvii. 39.
2. To Satan, as having the power of death committed to him, Heb.
ii. 14. Origen.
Christ's redemption the song of the glorified in heaven, Kev. v. 9
God's free grace the efficient cause of our justification ;
Clirist's obedience and death the meritorious cause ;
Faith in Him and in His blood the instrimiental cause.
Grace provided salvation ; redemption the means of its accomplish-
ment.
In Christ Jesus. Eedemption possible in no other way.
The ransom found by God in the person of His Son, Job xxxiii. 24 ;
John iii. 16.
None able to redeem his brother, Ps. xlix. 7. The Redeemer must
be—
1. A living being : life was forfeited and must be given, Lev. xvii.
11, 14;
2. A human being : man's life must be given for man, Heb. ii. 14 ;
3. A divine being, to make the ransom sufficient and available, Heb.
ix. 14.
The Redeemer of a lost inheritance to be a near Kinsman, Lev. xxv.
45, 49.
Man's Redeemer must have power to give His life and take it again,
John x. 18.
]\Iust be man to die, and God to overcome death ;
Man to suffer and obey, and God to give it value and availableness
for man.
In Christ Jesus the divine and human natures combined, John i. 14.
Christ the anointed Son of God ; Jesus the crucified son of Mar}'.
In the revelation of redemption, Christ goes before Jesus ;
In the application and experience of it, Jesus goes before Christ.
The Christ promised in the Old Testament realised in Jesus in the
New.
Christ indicates a Saviour provi ed, Jesus who tliat Saviour is.
Faith rests on the person and work of Jesus as the Christ of God.
AiKaiovjxevoi, they are or shall be justified ; the thought resumed, but the grammati
calconstructionbroken, which required an accusative, ir/a«.— A w/^cai/, of pure liberality,
Sua, Tol., Par. Without any merit, present or foreseen. Far. lleb. Djn, for nought,
P
22G SUGGESTIVE COMMENTARY [CHAP. III.
Isa. lii. 3 ; Mai. i. 10. ' Ad hoc efficiendum, non mercedi, non libris, non lucubrati-
onibus opus est, gratis ista fiunt, facile, tuto.' Lactantius. Compare Epichaitnus and
the views of the heathen : tu}v ttovuv TrcSKovaiv tjjullv Travra rayada ot Geot. —
' A.iro\vTpii}<Teb}% [airo, from, and Xvrpov, a ransom), deliverance by ransom ; then
deliverance absolutely, Luke xxi. 28. Vicarious satisfaction the true idea of redemp-
tion. Olshausen. Heb. hi<^, to redeem ; hence ^><'^^, both kinsman and redeemer. The
promised Messiah thus viewed by the ancient Jews. ' The future ?N'"iJ (Redeemer; is
Messiah, the son of Ephraim ; and this is that Deliverer from above.' Sohar Chadaxh.
It was the faith of the early Church that Christ's death was a sacrifice and ransom.
With IrenjBUS, the crown of Christ's entire work of reconciliation. ' Christ gave His
soul for our soul, His life tor our life.' Origen favoured the moral interpretation.
Athanasius the first to propound the notion of a debt paid to God. According to Gregory
of Nyssa, the ransom paid to Satan. Opposed by Anselm of Canterbury, who taught that
Christ's death restored the honour of which God had been deprived by sin ; His incarna-
tion necessary, that by voluntary submission to the penalty of death He might, as God-
man, cancel the debt which none else could, — the debt due not to Satan, but to God ;
mere man unable to make satisfaction because a sinner ; even a perfectly pure man
unable, his whole obedience being already due to God ; no mere man, also, able to receive
the service due from men to their Redeemer. Abelard, like Origen, favoured the moral
aspect of Christ's death ; His love the redeeming principle as calling forth man's love in
return. Bernard of Clairvoix held the idea of Christ's death as a substitute. Hugo of
St Victor followed Anselm in his view of a satisfaction, but also held the earlier idea of
a legal transaction with Satan and the moral significance of Christ's death. Peter Lom
bard still more closely allied to Abelard. Later schoolmen returned to the doctrine of
Anselm and developed it more fully. Thomas Aquinas, following Bernard of Clairvoi.K,
says : The Head sulTered for the members ; two becoming one through love, one may
make satisfaction for the other. WyclifFe and Wessel maintained the practical bearing
of the doctrine of satisfaction, the necessity of a living faith, and the appropriation of
the Spirit of Christ, and thus introduced the Reformation. Protestant Reformers favoured
the views of Anselm and Aquinas. According to the Reformed, Christ endured the curse
or eternal death ; also rendered a complete obedience to the law ; the latter, as well as
His passive obedience, imputed to us for justification. Socinians viewed Christ's death
as an example of moral courage, a confirmation of the divine promises, and a necessary
transition to His state of exaltation. Arminians held a middle view. According to
Grotius, God punished not as an offended party, but as a sovereign ; the moral effect of
Christ's death being the exhibition of the punishment due to sin. Zinzendorf : United
Brethren) represented the doctrine in its more internal connection with the Christian
life as the essence of Christianity, at the same time giving it a more sensuous aspect
than it had had either in the theory ot Anselm or of the old Lutherans, but which was
implied in the language of the Mystics. This mode of speaking strongly objected to by
Bengel. Kant assigned only a symbolical-moral significance to Christ's death. Rational-
ists lost sight of the symbolical in the moral view. The symbolical brought more pro-
minently foi-ward by De Wette. According to Schleiermacher, Christ's sufferings were
vicarious, but without making satisfaction, while His obedience made satisfaction with-
out being vicarious ; the redeeming and atoning principle being not the single fact of
Christ's death, but a vital union with Him. Nitzsch gives prominence to Christ's passive
obedience, which, according to Schleiermacher, is only the crown of the active obed-
ience. Hagenbach.
CHAP. III.] SUGGESTIVE COMMENTARY. 227
25. Whom God hath set forth to be a propitiation through faith in ITis blood, to declare
His righteousness for the remission of siyis that are past, through the forbearance of
God.
God. Origin of redemption in God and His love, John iii. IC ; Rbin.
viii. 32 ; Titus iii. 4.
Here, more esiDecially tlie Father as representing the Godlicad, 1 Jolir
iv. 14.
Redemption the display of the Father's love as well as the Son's.
The injured party makes the first overture towards reconciliation.
Set forth. 1. Foreordained, purposed, as Eph. i. 9 ; 2. Exhibited,
presented.
Christ foreordained as an atoning Lamb in God's eternal love-plan,
1 Pet. i. 20.
Set forth — 1. In the eternal decree ; 2. In the promises, Ui^cs, and
predictions of the Old Testament : 3. In the incarnation itself ;
4. In His presentation in the temple, Luke ii. 22, &c. ; 5. In
His baptism ; 6. In His crucifixion ; 7. In tlie preaching of the
The crucifixion the central realisation of tliis exhibition, John iii. 14 ;
xii. 32, 33.
Propitiation. 1. Mercy-seat, as in Heb. ix. 5 ; 2. Propitiatory sac-
rifice.
A mercy-seat the only place where God can pardon sin ;
A propitiatory sacrifice enables Him as a just God to do so.
A propitiation, that through which God is propitious to men.
Supposes oftence which demands punishment.
A just God can only be propitious through an adequate sacrifice.
The mercy-seat or propitiatory sprinkled yearly witli blood, Lev.
xvi. 15.
Jesus in His suff'ering and death a true sacrifice, Eph. v. 2 ; 1 Cor.
V. 7 ; Heb. ix. 28.
The significance and fulfilment of Old Testament sacrifices only in
Him, Ps. xl. 6 ; Heb. x. 4, 10.
Through faith. 1. Connect with " propitiation." Faith alone gives
interest in it.
Faith the hand that applies the balm to the wounded soul.
The bmich of hyssop that sprinkled the sacrificial blood, Exod. xii. 22.
2. Connect with "justified" in ver. 24 ; intervening words a paren-
thesis.
Sinners justified alone through faith in Christ's blood-
Paith 80 connects mb with Christ as to make our pardon jusL
228 SUGGESTIVE COMMENTARY. [CHAP. III.
In His blood. 1. Connect with " faith." Faith specially eyes the
blood.
Firm belief that God's justice is satisfied by Christ's death.
2. Connect wdth " propitiation." The blood itself the propitiation,
Lev. xvii. 11, 13.
God propitious not through the sinner's prayers but His Son's blood.
Faith in the blood realises the redemption hj the blood.
Blood = death; sign of surrender of life. Life in the blood, Lev.
xvii. 11.
His blood ; not that of bulls and goats, but His own blood, Heb. ix. 12.
Blood of God's own Son, 1 John i. 7 ; of God or Him who is God,
Acts XX. 28.
" A pardon bought with blood ! mth blood divine !
With blood divine of Him I made my foe ! " Young.
To declare. Gr., For the demonstration or exhibition of, &c.
The end indicated — 1. For which Christ died ; 2. For which He is
set forth as a propitiation, \iz., to declare God's righteousness.
The necessity of this demonstration seen in Rom. ii. 4.
His righteousness. His justice in passing by and forgi\^ig sin.
In Christ's death, justice not only appeared but was exercised.
God's righteousness seen in punishing transgressions ;
His mercy, in a voluntary substitute for the guilty ;
His love, in providing that substitute in His o-svn Son.
" Die he (man) or justice must ; unless for him
Some other able, and as willing, pay
The rigid satisfaction, death for death." Milton.
Remission. Gr., Pretermission, or passing by, as Acts xvii. 30.
Sins only passed by while as yet no atonement was made.
Passed by on the ground of the satisfaction to be afterwards rendered.
Another word used for remission, Matt. xxvi. 28 ; Heb. ix. 22 ; same
as in Eph. i. 7 ; Col. i. 14.
Past. Committed before Christ's appearing and death, Heb. ix. 15.
Sms passed by at the time can be punished afterwards, 2 Sam. xvi.
10, &c.
No forgiveness without the shedding of Christ's blood, ]\iatt. xx. 28 ;
Heb. ix. 22.
Sins before its sheddmg, therefore, pretermitted rather than remitted.
Forbearance. In not punishing while yet no atonement was made.
Sucli forbearance seemed to place divine justice in doubt.
Forbearance rec^uired till due satisfaction for sin is made.
CHAP. III.] SUGGESTIVE COMMENTARY. 229
Forbearance only defers, forgiveness removes i)unislinient.
Only one way of forgiveness before, under, and after the Mosaic law.
Tbat way, the shed blood of the woman's seed, God's incarnate Son.
Upoedero, set forth in eternity. Orig., Chrijs., Anselm., Tnl., Vat.. Par. In the Old
Testament. Dickson. In the New. Beng. K.stablished. Mart. Ordftined. Diud. Pro-
posed and exhibited to us in the gospel. Doddr. Made known. Multhias. PuljHcly set
forth. FloM, Ruck., Thol., Meyer, Phil., Von Ilofm. God's interest in tlie matter indi-
cated by the middle voice. Phil.— lXaaTTjpLOU. Used by LXX both for the mercy-seat
and a propitiatory sacrifice, though more generally the former ; by Josephus for the
latter. Propitiationem. Vulg. Propitiation, or propitiatory. Eras., Vat., Est. Placa-
mentum, vel placator. Par. Throne of grace, or instrument of propitiation. Pise.
Propitiatory sacrifice. De Wette, Meyer. Stuart, Hndge, Al/ord, Xiilson. &c. A jtro-
pitiation. Von Hofm. The lid of the ark or mercy-seat, called n"i25, from 155, to
expiate ; root, 153, to cover, overlay, as in Gen. vi. 14. Foreshadowed the Lord's humaa
nature, the covering or veil of His divinity. Tlieod., Theoph. Christ crucified, like the
mercy-seat, the symbol of the divine grace. Carpzov. Chri.st compared to the mercy-
seat, as tlie centi-al point of the whole Old Testament theocracy. Phil. Tlie mercy-seat
called mDD, from 123, to cover ; sin being not yet removed, but only kept under God'B
forbearance till the offering of the true sacrifice should take it away. Ols. Perhaps from
covering the broken law, and through the blood sprinkled on it on the day of atone-
ment, reconciling or atoning for the people. Philo speaks of the ark as the symbol of
the propitious Power. The ark in the synagogue strangely said by the Rabbies to take
the place of a man in making up the number ten, necessary to form a congregation.
Talm. Ber.—Ai.a tt]S inaT. The article omitted in Cod. Sin. Aia TTtcrr, like if ti^
avT. ai/uL, defines IXaaTTjpLOP. Von Hofm. — 'Ej/ tc^} avT alp.. Cod. Alex, has cavTOV,
His own blood. Connect with Trtcrr.; faith 'n His blood. Mart., Riick., Ols., Thol.
With iXacTT. ; with His blood. Diod. By His blood. Ellicot, Von Hofm. A sacrifice
that makes atonement through His blood. Nielson. Form of -onfession over the sjicri-
fice: '0 God, I have sinned, I have done perversely; I have trespassed before Thee;
I have done so or so : now I repent and am truly sorry for my misdeeds ; let this victim
be my atonement.' RaVjbies taught that the death of a righteous man could atone for
the sins of the guilty. Tal. Yoma. Messiah was believed by some to give His life for
the people. On Cant. i. 7, 'Tell me, 0 Thou whom my soul loveth.'&c, it is said, in
explanation— 'that is, The people for whom I have given my life.' Shir. Hash. Rabba.
Again it is sciid : '0 Messiah, the sins of those who are hidden with Thee .shall thra>t
Thee into an iron yoke, and make Thee like a calf whose eyes are dim, and they shall
compress Thy spirit with the yoke, and on account of their sins Thy tongue shall cleave
to Thy jaws; as it is said, Ps. xxii.' Pesikta in Sclwttgen, De Messia.—Eis ivbd^iv,
for the demonstration. Beza, Par., Pise. Declaration. Par., Tol., Est. E.xhibition.
Tol.,Est. For a demonstration. Dod.lr. 'EvdeLKfvp.t = Heb. rfi<nri, to show, exhibit,
manifest, Exod. ix. lQ.—ALKaLOcrvuT]$, judicial, sin-avenging justice. Beziu Dickson,
Ols Not faithfulness to His promises, as Pise, Beza. Nor the righteousness imputed
to sinners, as Est, Tol, Vat. Nor goodness and mercy, like Deut. vi. '2o, Ac, wliere
LXX has eXerjpoavvT]. as Grot.—Aia T7}v Trapeaiv, on account of, 4c. Syr., Arab ,
Vvlg., Eras., Pise, Dickson. Remission. Pag., kc. Relaxation, i.e, from Sjitan's
bonds'. Par. Pardon. Tol., Est. Pretermission, or passing by. Hamm.. Ve Wette,
Phil., Brown. From Exod. xxxii. 34, compared with Acts xvii. 30, irapuvai =
vireptheiv, Heb. 1?V, to pass over. No real but .symbolical forgiveness of sin under tlio
law. Ols. Passing over. Ellicot. Tlap€(ns. properly in relation to sin in the Old Tes
tament; d^ecris, to sin in the New. Hence Jcr. xxxi. 34. Till Christ's death, »ia
230 SUGGESTIVE COMMENTARY. [CHAP. III.
not atoned for, therefore only passed by : the handwriting against y? till then uncan-
celled, Col. ii. 14 ; sin still remembered, Heb. x. 3 ; but no rememnrance of sin after
d(pe(TL$, or remission, ver. 18. Mintert. 'A^ecr. even before the Saviour, in respect to
the application of grace to the individual believer ; Tupea. in respect to his sins as not
vet atoned for. Broivn. — n/907e70J'0Ta;j', going before. Pag. Committed before. Pise,
Before Chri.-t's coming. ToL, Est., Beza, Pise, Par., Dickson, Macknipht, Ols., Von
Hofin. Not, before their conversion, as spoken of Jews and Gentiles, as Schleumer,
Meyring. — 'Ei* rr) avoxv '''• ®- > according to the patience. Mart. In the time of the
patience. Diod. From the patience. Pag. In the patience. Beza. Throuph the
patience. Pise, Grot., Dickson. Sustentationem. VuJg., Mar. Delay or putting off.
Syr. Passing by the sins and forbearing with the sinner. Beng. Toleration. Eras.,
Vat., Tol. Sins passed by or tolerated till Christ should come and make satisfaction.
Dickson. Connect ey rrj av. r. 0. with irpoyey. Pise, Par., &c. With irapeaLV. OU.
26. To declare, I say, at this time. His righteousness ; that He might be just, and the
justifier of him which bdieveth in Jesus.
To declare. Repeated to mark the importance of the object stated.
Clear manifestation of God's justice of the highest consequence —
1. Tor the vindication of His own character, law, and government ;
2. For the satisfaction of the sinner's own conscience.
God must appear just as well as merciful in forgiving sin, 1 John i. 9.
Mercy and truth, righteousness and peace must kiss each other, Ps.
Ixxxv. 10.
At this time. At and after the Saviour's death, Rom. v. 6.
Christ offered up in the end of the world or Jewish dispensation,
Heb. Lx. 26.
Fulness of the appointed time, Gal. iv. 4. Time foretold, Dan. ix.
26.
Times and seasons fixed in divine wisdom. Acts i. 7 ; xvii. 26.
Paschal lamb killed in the evening or between the evenings, Exod.
xii. 6.
Christ's death in the evening of the day and of the world, Matt, xxvii.
46 ; 1 Pet. i. 20.
Nature and law had done their utmost to save men and failed.
State of morals among Jews and Gentiles never so corrupt.
That he might be, &c. Explains the declaration of God's righteous-
ness.
Just. In visiting sin with righteous punishment, Isa. xl. 2 ; 1 John
i. 9.
God's title, " a just God and a Saviour," must be verified, Isa. xlv. 21.
Gracious, yet righteous, Ps. cxvi. 5. " A God all mercy is a God
unjust." Poiie.
Justice and judgment the foundation of God's throne, Ps. Ixxxix. 14.
CHAP. III.] SUGGESTIVE COMMENTARY. 231
Solid peace can only rest on a righteous basis.
Forgiveness of sins on the ground of Christ's death is —
Not, 1. According to the law ; for the sinner himself is not punislied;
Nor, 2. Against the law ; for sin is adequately punished in a Surety ;
But, 3. Above the law ; for mercy rejoiceth against judgment, James
ii. 13;
And, 4. For the law ; ior its integrity and rights are more than
preserved.
Justifier. Grr., Justifying ; regarding and treating as righteous, 2
Cor. V. 21.
God just, and yet justifying the sinner who believes in Jesus —
The gospel of the grace of God in one glorious sentence.
The foundation of this, the ooedient life and atoning deatli of Christ.
According to the law, God is just and condemning ;
According to the gospel. He is just and forgiving.
From ver. 24 to 26, a standard text for justification by faith.
Its discovery and exhibition the glory of the Reformation.
That believe th. l. A sinner ; 2. A sinner that believes in Jesus.
According to the law, God is just and justifying the innocent ;
According to the gospel. He is just and justifying the guilty:
Yet only the guilty who believes in Jesus. Gr., Has faith in Jesus.
The unbelieving condemned both according to law and gospel, John
iii. 18, 36.
Christ's death the only ground of righteous forgiveness.
This truth to be acknowledged and the death trusted in.
Faith brings union with Christ and participation in His death.
The Lord's Supper the visible and symbolical expression of this.
Trusting in Christ I am one with Him, and so no longer guilty.
His righteousness and blood-shedding mine in virtue of that union.
Symbolised in the coats of skin put upon Adam and Eve.
Condemned in the first Adam, on believing I am justified in the
Second.
Natural birth allies me to Adam ; foith and regeneration, to Jesus
Christ.
The relation between Christ and the believer that of husband and wife.
The husband responsible in law for the debts of his wife.
Only sin in myself, I am the righteousness of God in Christ, 2 Cor.
V. 21.
ITpos ivSei^iv. The article rrju in Cod. Sin. Eis referring to the righteousness
before Christ, Trpos to that after His appearing. liiick. The one only a rcpetitiou of the
232 SUGGESTIVE COMMENTARY. [CHAP. III.
other. Niel. Tlpos iud., not a repetition of els iv5. ; belonging not to the principal
sentence, but to tt} dvoxv t- Q-> explaining this forbearance by the object that God
had in Tiew. Von Hofm. The preposition changed, an essential idea being added with
corresponding emphasis. Meyer. ITpos indicates greater nearness, something more
present; ei's moves towards, irpos reaches the object. Beng. irpos, 'usque ad,' until
the demonstration at this time. Estius. IIpos ivu., not a mere resumption of eis evb.
Ols.— ^v rep vvv Kaipcp, at the present tirte. A tradition of the school of R. Elias :
Two thousand years without the law ; two thousand under the law ; and two thousand
under the Messiah. Tal. Sank, xcvii. 1. Messiah not only expected by the Jews about
the time that Jesus was born, but believed to have appeared then or soon after. On
Isa liii., Aben Ezra says : ' Many have expounded these things of Messiah, because our
ancestors said that on the day (or at the time) that the temple was destroyed, Messiah
was born, and afterwards was bound with fetters.' 'AH the terms of the Messiah have
been completed.' Tal. Sank, xcvii. 2 ; Sohar Chadash Ixxiii. 2. The Jerusalem Talmud
has : ' 0 Jew, your temple is laid waste and King Messiah is born.' Berach. v. 1. ' Whence
is it proved that the temple was laid waste when Messiah was born? Because it is said,
Before she travailed she brought forth, Isa. Ixvi.' Ber. Eabba. 'When the Jews were
in the Holy Land, they atoned by their worship and sacrifices for all the evils and
chastisements in the world ; but now Messiah takes them away, bearing the punish-
ment Himself.' Sohar, Ex. f. 85. 'Where does Messiah remain? At the gate of Rome.
By what sign is He known? He sits in the midst of the poor who are covered with
wounds.' Tal. Sank, xcviii. 1. The Talmud singularly relates that forty years before
the temple was destroyed (the time when Jesus died), the scarlet wool used in the cere-
mony of the scape-goat, which was said always to become white on the day of atonement,
ceased any longer to become so. Yoma xxxix. — Ai/caios, not, merciful, as Taylor.
Nor, faithful to his promises, as Pise. But, Be and appear just. Doddr., Flatt.
27. IVhere is boasting f It is excluded. By what law f of works ? Nay; hut by the
law of faith.
Where. The expression of victory and triumph, 1 Cor. i. 20 ; xv.
55 ; 2 Pet. iii. 4.
r.oasting. Glorying — 1. In ourselves ; 2. Over others. Jews
gloried —
1. In their o^^^l works, Luke xviii. 9-11 ; 2. In their superiority
over others, ver. 9.
A glorying — 1. Before God ; 2. Before men. Jews prone to both.
A i"orl)idden and a lawful boasting ; the one in ourselves, the other
in Christ :
That, the offspring of pride and self-righteousness ; this, of humility
and faith.
The true Israel are justified in the Lord and glory in Him, Isa. xlv.
25 ; Phil. iii. 3.
Lawful glorying only in the cross of Christ, Gal. vi. 14.
To glory in Christ is to gloiy in God who sent Him, 1 Cor. i. 30, 31.
Nothing in self to glory in, everything in Christ, 1 Cor. i. 30.
CHAP. III.] SUGGESTIVE COMMENTARY. 233
The believer glories in a reality ; the imljeliever in a show.
The great object of the gospel to hiunble man and exalt God.
Excluded. Shut out ; abolished ; viz., by God. God's great aim,
1 Cor. i. 31.
No room left for boasting either in ourselves or other men.
The sinner's mouth shut by God before it is opened, Ps. li. 15.
False boasting shut out before true glorying can enter.
The gospel both takes away and gives boasting ; takes away the false,
gives the true.
We cease to glory in ourselves because we glory in Christ.
Law. Principle ; method ; economy ; rule.
It was God's to prescribe in what way a sinner should be justified.
Of works ? A law requiring works as the ground of acceptance.
The original law or economy under which man was placed.
Available for man while works of obedience could be rendered.
Nay. Justified by our own works, Ave have ground for glorying.
Works claim reward as matter of debt, not of favour, Rom. iv i.
Justification by works the foundation of the Pharisees' pride, Luke
xviii. 11, 12.
Law of faith. Pule or economy requiring faith for justification.
Faith a law — 1. As God's appointed way of acceptance ;
2. As an economy according to which God deals with men ;
3. As a binding rule to which we owe subjection ;
4. As having justification connected with it as a sure result.
Faith otherwise contrasted with law, Gal. iii. 11, 12 ; Phil. iii. 9.
Diff"erent senses of the same words to be carefully noticed.
Paul fond of pointed antitheses and pardadoxes.
The gospel itself a law, but a law of faith, not of works.
Allusion in the text to the Jews' fondness for law. Gal. iv. 21.
So Christ's answer, This is the work of God that ye believe, &c.,
John vi. 29.
Law of faith excludes boasting — 1. From the nature of faith.
Faith simply believes, trusts, accepts a proffered gift.
No ground of boasting in believing that God speaks the truth ;
Nor in a feeble, helpless sinner leaning on Omnipotence ;
Nor in a beggar receiving what benevolence ofters.
Faith a receiver not a worker. Receives, then works.
Receives all as a gift. The more faith the less pride. Quesiiel.
Faith looks entirely away from itself to another, viz., Christ.
Eyes only Christ's righteousness and merit, not its own.
Comes empty-handed and receives out of Christ'<3 fulness, John i. 16.
234 SUGGESTIVE COMMENTARY. [CHAP. III.
Has no more merit than tlie liancl that receives an alms.
Tlie window through which the light passes, not the light itself.
Glories, but in the obedience of another, not its own.
Therefore a humble, depending, self-renouncing grace.
Excludes boasting — 2. From God's procedure in justifying by it.
All regarded on the same footing as guilty sinners.
Men justified by faith as ungodly and hell-deserving, Eom. iv. 5.
The greatest sinner justified as freely and fully as the least, 1 Tim.
i. 15.
Crimson, double-dyed sins no hindrance to acceptance, Isa. i. 18 ; 1
Cor. vi. 9-11.
Nature's highest attainments no furtherance of it, Mark x. 17-22.
All equally needing salvation, all equally welcome to it.
One ground of acceptance for all, Christ's righteousness.
The wedding garment for the poorest as well as the richest, Matt.
xxii. 11, 12.
Dearest saints often stained with deepest sins. David ; Peter ; Paul.
Faith excludes boasting — 3. From the origin of faith itself.
Faith to receive Christ also Christ's gift, Heb. xii. 2 ; Eph. ii. 8 ;
Phil. i. 29.
The withered hand restored to accept the proff"ered bounty.
Kavxv<^i-S- Thy glorying. Vulp. The subject of glorying. Mart. The boasting.
Diod. Contempt the Jews had of the Gentiles. Locke. Self-confidence. Burkitt.
More immediately, the pride of the Jews. Nielson. Our boasting. ElUcot. Heb. 1N'3,
to vaunt, Judges vii. 2. — Xo/ioi;, doctrine. Pise, Beza, Par., Flatt. Rule of life. Grot.
Law of works for works themselves. Par. Divine appointment to which we owe sub-
jection. Bengel, Ols. Economy. Stuart. Method of succession by which one event
follows another. Chalmers. Binding rule. Philippi. By what manner of law ? Ellicot.
— Twi' epywv, which requires works, or merely teaches duty. Estius. Law of Moses.
Zeg., Dick. Any law which promises life only to perfect obedience. Doddr. — No/t.
Tricrews, gospel, or gospel method of justification, as opposed to the law of works.
Parkhurst. Gospel called a law in accommodation to the Jews. Schleusner.
28. Therefore we conclude that a man is justified by faith without the deeds of the
law.
Therefore. 1. From all that has been previously said.
2. From the fact that boasting is excluded only by the law of faith.
Paul wont thus to sum up his argument in few words, Heb. viii. 1.
Conclude. Gr., Eeckon ; hold ; gather from all the preceding.
^Metaphor taken from calculation in numbers, Eom. vi. 11.
Keasoniug faculty aided, not superseded, by inspiration.
CHAP. III.] SUGGESTIVE COMMENTARY. 235
Use of reason encouraged and required by revelation, 1 Cor. x. 15 ;
xi. 13.
Faith itself a just conclusion from true premises.
God and experience give the premises ; man reasons from them.
To deal with questions affecting salvation the highest use of reason.
Reason under the guidance of God's word and Spirit leads to truth ;
Left to itself in fallen man, it leads away from it.
A man. Any man, Jew or Gentile ; man as he now is.
Angels justified by their works. So man before the fall.
Men that are sinners justified by faith or not at all.
Justified. Accepted as righteous before God. See ver. 20, 24, 26.
In a sinner's justification are to be considered —
1. The act itself ; accepting as righteous and free from law charges ;
2. The Justifier ; God in the person of the Father, ver. 26 ; viii. 33 ;
3. The ground of it ; the righteousness of Christ, Rom. v. 19 ;
4. The situation in which it is eftected ; union with Christ, 1 Cor.
i. 30;
5. The instrument ; faith in Christ and His merits, ver. 24, 25 ;
6. The fruit or result ; sanctification and eternal lile, 1 Cor. vi. 1 1 ;
7. The proof of it ; a life of holy obedience, Rom. vi. 2, &c. ;
8. The Agent in bringing it about ; the Holy Ghost, 1 Cor. vi. 11 ;
9. The external means ; the word or truth of the gospel, Eph. i. 13 ;
Rom. X. 17.
By faith. See chap. i. 17 ; iii. 22, 25-27. Faith alone justifies a
sinner —
Not as a virtue that merits but as a hand that receives.
Justifies and saves as apprehending Christ the Saviour.
Without the deeds of the law. Gr., Apart from works of law.
The moral law, as chap. ii. 14, 15. Deeds of law, works of obedience.
Justification either entirely by faith or entirely by works, chap. iv.
4, 5 ; xi. 6.
To a sinner the latter impossible, Gal. iii. 10 ; James ii. 10.
Faith a rock, works a quicksand ; to stand on both is ruin.
Faith brings no works but evil ones ; good works follow.
Mentions no works but Christ's, Ps. Isxi. 16. No mixture of His
and ours.
Acceptance with God not the eff'ect of good works but tlie cause.
True, holy, loving obedience found only as the fruit of faith.
Sinners justified by faith only, yet not by a solitary faith.
Faith alone justifies, but never remains alone.
The three standard properties of justifying faith — 1. Purifies the
236 SUGGESTIVE COMMENTARY. [CHAP. III.
heart, Acts xv. 9 ; 2. ^Yorks by love, Gal. v. 6 ; 3. Overcomes
the world, 1 John v. 4.
Justifying faith always accompanied by testifying works.
Faith justifies in God's sight, works justify in man's.
Men justified by works only as the proof of their faith, James ii. l7-'26.
Paul and James in perfect and necessary harmony with each other.
Faith and works the two foci in the grand ellipse of gospel truth.
Ovv., Codd. Sin. and Alex, have yap ovv, retained by Griesbach ; yap preferred
by Con. & Hows., Ellicot, and others. Therefore. Beza, Par., &c. — Aoyi^oixeda
(\oyoi, reason ; calculation), we collect or gather by reasoning. Mor. l^^vWoyi-
^ofxeda. Theod. We think. Syr., Eras., Cast, Pag., Vat., Beza, Tol., Dickson. Know.
Arab. Conclude. Pise. Judge. Flatt, Slier. Draw the conclusion. Beng. Are come
to a conclusion of this part of our argument. Doddr. Hold. Be Wette, Van Ess.
Reckon. Ellicot.
29, 30. Is He the God of the Jews only f Is He not also of the Gentiles ? Tes, of the
Gentiles also,- seeing it is one God which shall justify the circumcision by faith, and un-
circumcision through faith.
Is He, &c. Put in the form of a question to show its absurdity.
God of the Jews only. Gr., God of Jews. Does God belong only
to Jews ?
God for ages kno^vn and worshipped chiefly, if not exclusively, by
the Jews.
Stood to them alone in the relation of a covenant God.
Is He not, &c. Question implying notoriety of the fact.
Of the Gentiles also. Crr., Of Gentiles. God no mere national
God.
AH in every nation created, supported, and governed by Him.
All experience His care and partake of His bounty, Deut. x. 18.
All nations included in the promise to Abraham, Gen. xvii. 5 ; xxii.
18.
All to be the happy subjects of Messiah's kingdom, Ps. Ixxii. 17 ;
Zeph. iii. 9.
Gentiles form the bulk of mankind. Existed before the Jews.
Jews made a special people for the benefit of the world.
As the God of the Gentiles He provides a way of salvation for them.
Justification by faith alone necessary for their salvation.
Gentiles excluded if justification come through the law.
Law of Mo.ses intended only for one people and one land.
Christianity fitted and intended to be a universal religion.
The gospel a means of salvation to the whole human race.
CHAP. III.] SUGGESTIVE COMMENTARY. 237
In the gospel God's kindness towcards man appears, Tit. ii. 11 ; iii. 4 ;
In the law, His kindness to the Jewsi, Dent. iv. 32-34 ; Ps. cxlvii. ID,
20 ; cxlviii. 14.
It is one God. Gr., God is one ; or, It is one and tlie same God.
God one— 1. Numerically ; 2. In purpose, plan, and procedure.
One in essence and will Two infinite supreme Beings inconceivahle.
More than one First Cause of all a contradiction in terms.
Harmony of the universe an evidence of the unity of God.
Law of gravitation found to prevail among the lieavenly bodies.
The existence of one only Supreme Being a dictate of nature.
Only one such Being generally acknowledged among the lieathen.
Heathens have concluded the unity of God from the unity of His
works.
Idolatry adds false gods to the One Supreme Being.
Israel sej)arated as a people to preserve the truth of the divine unity.
God's unity necessitates His unchangeableness, Mai. iii. C ; James i.
17 ; Heb. xiii. 8.
Realised in His faithfulness to past promises. Gen. iii. lo ; xii. 7.
One God, therefore one way of justifying sinners, Jew and Gentile.
Shall justify. Justification of sinners continues till Christ returns.
Gosj^el yet to be preached to the Gentiles. Their justification future.
By faith. Gr., Of or from faith ; the Jews who have faith.
Jew not justified as a Jew, but as a believer in Jesus.
Justified on the same ground as the Gentiles, Acts xv. 11 ; Gal. ii. 16.
Through faith. Faith the instrument in the justification of both.
The same God justifies Jew and Gentile by the same means.
yiovov. Cod. Vat. /xovujv. — "EireiTep. Cod Sin. and Vat. Eiirep, since (quan-
doquidem). Beza, Cast, (siquidem). Eras., Fag., M<>r. Because. Syr. Since {iirenrep),
Ols. If at least (elirep). Alford.—FAs Geos, there is only one God. Mart., Diod.,
Flatt, St'lz. God is one, Zech. xiv. 9. Locke, De W>tte, Ellico'. It is one and the
same God. Van Ess.—AiKaiwaeL, justfiies ; i.e., is wont to justify : future for present
when a continued act, according to Hebrew. Vat. Will justify ; i.e , at the last day.
Beza, Pise, Grot.—Uepir. e/c ttlctt. k. T-qv aKpo^. dia tt/j it., the circumcision by
faith, and the uncircumcision by the same faith. Syr., U Enfant. And the uncircum-
cision also by faith. Mart. The circumcision from faith, and the uncircumcision
through failh. Vulg., Diod. 'E/c TTtcrr., equivalent to Ota r. TTiffr., as in Gal. ii. 16.
Phil., Meyer, Reiche, Haldane. Not equivalent ; the leading thought expressed by the
latter ; the former without the article qualifying the circumcision. Compare chap. iv.
12. Ols. 'E/c TTLCTT. connected with irepiT., though without the usual article ; 5ia
T77S TT., connected with 5i/c. Taylor. 'E/c applied to the Jews as already long in
possession of faith ; 5ia, to the Gentiles, as having but recently obtained it Eeng. Jews
born heirs to faith ; to the Gentiles faith something new. Cal. _ DilTerence in the preposi-
tions though unessential and serving only for parallelism ; Ik, indicating the ground
233 SUGGESTIVE COMMENTARY. [CHAP. III.
or foundation of justification ; Sia, the means or instrument. De Wette. An irony in
the chanjre of preposition ; as much difference in the way of justifying Jews and
Gentiles as lies between e/c and 5ta, namely, none at all. Calvin.
31. Do we then make void the law through faith f God forbid : yea, we establish the
law.
Do we then. Opens a new discussion and sliould begin a new
chapter.
A new objection anticipated and dealt with.
We. Who teach that a man is justified by faith and not by the LaAV.
Make void. Do away with ; abolish ; set aside ; destroy, 1 Cor. i.
28 ; \TL. 13 ; xiii. 10.
Teach that the law is annulled or useless ; make it of no effect, chap.
iii. 3 ; iv. 14 ; vi. 6 ; vii. 2.
Law. 1. Law in general ; 2. Old Testament Scriptures ; 3. Moral
law in particular.
Ceremonial law abolished ; moral law established by the gospel.
The former abolished because fulfilled ; its purpose temporary.
The shadow gives place to the substance, Col. ii. 16, 17 ; Heb. viii.
5, 9-11 ; X. 1.
Moral law unchangeable because a transcript of God's character.
God forbid. No moral obligations weakened by the gosjDel.
No penal sanction of the law disregarded by it.
The moral law of universal and perpetual obligation, Matt. v. 17-19.
No part of Old Testament Scripture rendered useless by the gospel.
Types and prophecies fulfilled, moral precepts and sanctions honoured.
Establish. 1. Confirm the teaching of the Old Testament Scriptures.
2. Strengthen the authority and validity of the moral law.
(1.) Its precepts are enforced by new and stronger motives ;
(2.) Its penal sanctions honoured by a Surety's sufferings ;
(3.) Its commands obeyed by the Head, and in Him by the members ;
In preaching justification alone we establish the law, as —
1. Maintaining only what the law bears witness to ;
2. Showing how fully its demands have been satisfied ;
3. Teaching a spiritual instead of a mere outward obedience ;
4. Aiming at the true object of the law, conviction of sin.
Faith secures love, the fulfilling of the law, Rom. xiii. 10 ; Gal. v. 6.
Kills the old Adam, and makes us entirely new men. Luther.
The law abolished as a covenant of works, not as a rule of life.
Faith establishes the moral law — 1. In its character as holy ; 2. In
its claims as just ; 3. lu its threatenings as sure.
CHxiP. IV.J SUGGESTIVE COMMENTARY. 230
Obedience to it promoted by the gospel— 1. In tlie motives it sup-
plies ; 2. In tlie strength it provides.
Doctrine of justification by faith already in the Old Testament
Scrij)tures.
The gospel in harmony with the law, and so establishes it.
Doctrines of the Old Testament taught and enforced in tlie New.
The gospel the highest manifestation of the severity of God.
Sin nowhere seen so terrible, nor the law so inliexible, as in the
cross of Christ.
Karapyov/xev, render vain or useless. Beza, Eras., Trem. Aliolish. Eras , Tat.
Abrogate. Syr., Mth., Arab., Cast., Pise. Destroy (destruimus . Vulp., Mor.—^ofJ.ou,
without the article ; moral obedience, whether to the law of nature or of Moses Middle-
ton. Divine order of m an life. Von IIofmann.—'la-Tiofxev, Cod. Sin. has iarai^o/xeu.
Others, (TVVKXTWfiev. Support (fulcimus). Eras. Stablish. Cast., Beza, Pise. E.stab-
lish it pn a firmer foundation than ever. Doddr. In its own original essence, the giving
of the law even supposing the doctrine of justification by faith. Nidson. Bring into
place and being. Von Hofmann. Heb. CpO, '•''ri''?.
CHAPTEE IV.
1. What shall we then say that Abraham, our father as pertaining to the flesh, hath
found ?
What shall we then say, &c. Another Jewish difficulty dealt with.
Doctrine of justification by faith confirmed and illustrated —
1. From the case of Abraham ; 2. From that of David.
The former proves — 1. That justification is without works of law as
the ground of it ; 2. That it was intended for the Gentiles also.
The question is rather how than what Abraham has found.
Abraham. Originally Abram ; Heb., Exalted father.
Changed by God liimseK to Abraham— i.e., father of a multitude,
Gen. xvii. 5.
Called in the East, El Khalil, or "the friend" of God. See James
ii. 23 ; 2 Gliron. xx. 7 ; Isa. xli. 8.
Son of Terah. Brought up in Ur, now Urfa, in the land of the
Chaldees.
Came to Haran with his father, who died there. Gen. xi. 28, 31.
Left Haran for Canaan with Ms wife Sarah and nephew Lot about
2245 B.C.
240 BUGGESTIVE COMMENTARY. [CHAP. IV.
An act of obedience to God and faitli in His promise, Gen. xii. 4.
Lived a nomadic life among the Canaanites and Philistines, Gen.
xiii. 9.
Obliged by a famine to sojourn for a time in Egypt, Gen. xii. 10.
At Sarah's wish took Hagar her maid as his concubine, and had
Ishmael by her,
Isaac his la\^'ful heir born in his old age by special promise.
Had also six sons by Keturah, his second wife, Gen. xxv. 1, &c.
Through his grandson Jacob, the father of the Hebrew nation.
An illustrious example of faith and obedience, piety and resigna-
tion.
Died at the age of 175, at Hebron, his usual place of residence.
Buried near Sarah, at Hebron, in the cave of Machpelah, Gen. xxv.
7-10.
A mosque over his grave, one of the most sacred places of tho
Moslems.
Hebron called by the Arabs after Abraham himself. El Khalil.
Our father. Usual way in which Jews spoke of Abraham, Luke
xvi. 24.
Addressing himself to Jews, Paul speaks as a Jew, 1 Cor. ix. 20
Conciliates them by avowing his Jewish descent. Acts xxii. 3.
In a carnal sense, Abraham the father of the Jews ;
Spiritually, the father of believers, Jew or Gentile.
His fatherly relation introduced here — 1. To indicate that his ex-
ample of faith was to be followed ; 2. To introduce the
Gentiles.
Greater privilege to be a spirituol than a natural father.
Greater horour to be father of many nations than merely of the
Jews.
Faith in Christ alone makes us true children of Abraham, Gal. iii.
7,29.
As pertaining" to the flesh. This more properly after " found.'"'
What lias Abraham oljtained by works or outward observances?
All outside of Christ and faith, only " according to the llesh,"
The Spirit quickeneth, the flesh profiteth nothing, John vi. 36.
Trust in external privileges is confidence in the flesh, Phil. iii. 4.
Circumcision and the law called the flesh, Gal. iii. 3. Circumcision
in the flesh. Gen. xvii. 13 ; Gal. vi. 13.
Our carnal unrenewed nature also called the flesh, Gal. v. 24 ; Rom.
vii. 18.
Flesh, what is merely human, natural, or external, Phil. iii. 3.
CHAP. IV.] SUGGESTIVE COMMENTARY. 241
Flesh and blood contrasted witli God and the Spirit, ^latt. xvi. 17 ;
Gal. 1. 16 ; John iii. 6.
Found. Gained ; obtained ; found as sometliin^' new.
The question implies the answer. Nothing' so found.
Abraham found justification but not according to the flesh.
Justified tlirough faith, not circumcision or works of law.
His case pro ves—1. A free justification ; 2. One provided for Gentiles.
The way of faith not discovered by Abraham, but of older date.
Justification through the fl^esh no more now than then.
Those only true Israelites who have no confidence in the flesli, Phil.
iii. 3.
Paul's gain from the flesh counted loss for Christ, Phil. iii. 7.
Jews sought justification through the flesh, but never found it, Rom.
ix. 31.
Found only in Christ " the Lord our Righteousness," Jer. xxiii. 6.
Christ the One Pearl that for ever enriches the finder, ^latt. xiii. 46.
The seeking soul finding Christ is like Archimedes in the bath.
Socrates died without being able to exclaim, I have found it.
Ti ovv ipovfiev, what shall we say then ? Von Hofmann. What then ? Shall we say
that Abraham hath found justification ? Ac. Burk. What do we say then of AbnUiam ?
Luth.—EvprjKevai. stands before A/3, in Cod. Sin. Omitted by Cod. Vat. Nactum,
adeptum esse. Pag., Beza, Pise. Accepisse, received from God as the reward of his
work. Vat. That Abraham has found, viz., righteousness according to the flesh. Grot.,
Dickson, Ilamm., Henkd. The question properly not, what has Abraham found, but
how has he found it, viz., his acknowledged righteousness. Ols. Obtaiue<l ; tlie object,
dLKaioavi-rjV., to be supplied. Henkel, Stolz, Flatt, De Wette. Found effectual in respect
to his justification. Doddr. Found Abraham our father according to the flesh, ti
involving a negative answer. Chrys., Von Hofmann. — llarepa. Retained by most
critics ; but irpoirarfpo. found in oldest MSS., and preferred by Von Ilofm. and others.
— Kara aapKa. Generally connected with evprjKewai, but by Chrys., Jerome, Von
Hofm., and others, with Trarepd. In the flesh. Syr. As pt-rtaining to the flesh.
ElUcot. By his own strength. Grot. By his own human effort. Gom. By anything in
himself, apart from divine grace and mercy. Ilamm. By works. Bfza, Pise. By oinuni-
oision. Vat , Stuart. By circumcision and other legal works depending on it. Dickson.
Naturally, even of himself. Calv. Through tht flesh. Hodge. In the way of tlie flfsli,
by fleshly ordinances. Con. <£• Hows. By works done in his own strength. Bp. Hall,
Bp. Bull, Thol.^ Chat. By fleshly righteousness, or works of law. Phil. Refers to the
ritual law, and especially circumcision. Whitby, Taylor. = «i (pyojv, in ver. 2 ; the
external in opposition to the spirit. Compare .lames ii. 26. Oli. Anything e.xteruiil,
as circumci.-5iou, sacrifices, or any outward privileges or services. Henry, Brown. In
respect to his outward condition, or in so far as he was circumcised. Flatt. Through
mere human endeavour. Niilsnn. Our father as to carnal rehitionship Vai. That we
have found Abraham our father in a mere fleshly sense, as the Jews think, or in a
spiritual sense. Von Hofmann.
Q
242 SUGGESTIVE COMMENTARY. [CHAP. IV.
2. For if Abraham were justified by works, he hath whereof to glory; but not befbre
God.
For if, &c. Either — 1. A negative answer supposed and confirmed ;
Or, 2. A positive answer supposed and refuted.
Implies that the thing supposed is hardly conceded.
In Paul the argumentative faculty sanctified to its highest end.
Justified. Referring to the expression in the question, ' Found.'
The question to be settled is. How was Abraham justified before God ?
Jewish difficulty. Abraham believed to be justified by his works :
Yet the contrary plainly taught in Scripture.
By works. Referring to the expression, ' As pertaining to the flesh.'
Works of obedience in which he was known to excel, Gen. xviii. 19 ;
xxii. 12.
Abraham justified by works, but not before God, James ii. 21.
Hath whereof to glory. Gr., glorying, or ground of boasting.
Reference to the question in chap. iii. 27, ' Where is boasting then ? '
A lawful as well as an unlawful glorying, Gal. vi. 4 ; Phil. ii. 16.
Abraham as justified by works would have ground of lawful glorying.
Works bring merit, and merit a ground of glorying.
Justification has glorying connected with it, Isa. xlv. 25.
A man may well glory in that which justifies him.
Christ our only righteousness, therefore our only glory, 1 Cor. i. 30.
Not before God. Abraham's glorying would only be before men.
Before God even his works availed nothing to his justification.
His justification connected with his believing, not his working.
Honour accorded to Abraham as justified before men.
To glory before God on the ground of works, these works must be
perfect.
Works may be blameless before men, but faulty before God.
The painting to be judged by an artist's, not by a common eye.
The telescope shows spots in the sun. Angels charged with folly,
Job iv. 18.
El 7a/)., certainly if. Mart. Because if. Diod. EZ places the apparently direct
question in dependence on the speaker's reflection. Meyer. Supposes a negative answer.
Hodge, Alford. A positive one. Meyer. Supply, 'nothing at all ;' for if Abraham were
justified by works, he could glory before God ; but he has no such glory. Nielson.—
'E^ ipywv. Talmud maintains that Abraham was justified by works. ' Abraham our
father fulfilled the whole law entirely.' Yoma xxviii. 2.— KafX^/^a, gloriam. Vulg.
Gloriationem. Eras. Unde gloriatur. Vat., Beza, Pise. In which he may trust. Grot.
In which he may glory or boast himself. Eras., Vat. Praise and approbation. Tolcl^
Ground of boasting. Ellicot. The act of glorying. and its object. Ols. Heb. 'lib!?,
CHAP. IV.] SUGGESTIVE COMMENTARY. 2-13
•excellency,' Deut. xxxiii. 29; n^nfi, 'praise,' Deut. x. 21; xxix. 19. Compare Ps.
xxxlv. 2.— 'AW ov, but not so, as appears from the Old Testament. FlaU.—\\po%
Qeov, in the view or presence of God. Beza, rise. By God, or in the Scriptiirt-s of
God. Vat. It would only be ground of gloryinp before men. Beng., I.ange. Hut he
hath none before God. Ellicot, Von Hofm. From God. Thol., Meyer.
3. For what saith the scripture t Abraham believed God, and it was counted unto him
for righteousness.
For. Proves from Scripture tliat Abraliam had no glorying before
God from works.
Scripture. Here the Old Testament. Argmnents to be drawn from
God's word alone.
Paul draws his readers from the traditions of men to the word of
God.
Scripture the only standard of appeal in matters of faith, Isa. viii. 20.
Paul's practice the reverse of that of the Church of Rome.
" What saith the scripture," marks out God's true ambassador.
Supposes a knowledge of Scripture on the part of the hearer.
To read and refer to it, therefore, the right and duty of the people.
Believed God. Promising a seed which inclu^ded the Messiah.
His faith a belief in a divine declaration and promise.
The faith of believers represented in the same manner, 1 John v. 9-11.
Abraham trusted — 1. In God for the fulfilment of His promise ;
2. In the promised seed for his salvation, Gen. xii. 3 ; iii. 15 ; John
viii. 56.
Faith directed both to God and Christ, but in diflferent aspects, Jolin
xiv. 1 ; 1 Pet. i. 21.
Faith in Christ rests on God's testimony concerning Him.
Abraham had already believed God, Gen. xii. 4, 7. Faith grows by
exercise.
Believing God the foundation — 1. Of true greatness, Heb. xi. 2, &c. ;
2. Of true peace, 2 Chron. xx. 20 ; Isa. vii. 9 ; xxviii. 16 ; xxx. 15.
In Abraham a habitual disposition to repose confidence in God.
Such faith grounded on a just notion of His attributes.
Plis faith substantially one with that of all true believers.
Justifies more from its object and contents tlian its f[uality.
Honours God, and therefore honoured by Him a.s tlie instrument of
justification.
Makes the Creator everything and the creature notliing.
Faith on man's part corresponds to faithfulness on God's.
Was counted— viz., his fiuth, or the fiict of his believing God.
244 SUGGESTIVE COMMENTARY. [CKAP. IV.
Counted = reckoned, put to tlie account of. God's reckoning just.
Faith not the less precious because coming out of great conflicts.
Abraham had almost begun to doubt the fulfihnent of Gen. xii. 7 ;
xiii. 16.
His former staggering a foil to his present faith.
That faith had nothing but God's naked word to rest upon.
To him. Counted to him for something not otherwise possessed.
Faith puts a man in possession of something difi"erent from itself.
For righteousness. Gr., Unto righteousness ; to or for justification.
So reckoned to him that he should thereby be justified before God.
Through his faith he was reckoned and treated as righteous. •
The blessing bestowed was his justification in the Seed promised.
That seed to be called " The Lord our Righteousness," Jer. xxiii. 6.
In Him all the seed of Israel to be justified and to glory, Isa. xlv. 25.
Abraham as their head thus justified or accounted righteous.
Faith counted for righteousness as embracing that Seed.
Unites us to One who fulfilled all righteousness, Matt. iii. 15.
One with Christ, His righteousness necessarily and legally ours.
Eighteousness is — 1. The ground of justification ; 2. Justification
itself.
This Abraham had not by his works but by his faith.
Faith counted for righteousness not for its merit but its object.
Not itself righteousness but the means of receiving it.
God draws up and bestows the title-deed ; faith accepts it.
Saving faith is — 1. Conscious guilt leaning on a spotless Surety ;
2. Conscious helplessness leaning on Almighty power.
Phineas's zeal was counted to liini for righteousness, — Abraham's
faith.
Zeal brought blessing on Phineas and his seed for its merity Ps.
evi. 31 ;
Faith brought blessing on Abraham and liis seed for its object.
Zeal made Phineas the father of a priestly family ;
Faith made Abraham the father of many nations.
Phineas's zeal was a bold, self-denying service, Num. xxv. 7, &c. ;
Abraham's faith a quiet reposing on God's word.
In Phineas, the work was that of his own arm ;
In Abraham, the work was entirely the Lord's.
Abraham's faith, not Phineas's zeal, God's chosen way of salvation.
Salvation God's work not man's ; favour, not reward, Eph. ii. 8-10.
Israel typically taught this in their own history, 2 Chron. xx. 20 ;
Isa. XXX. 7, 15.
CHAP. IV.] SUGGESTIVE COMMENTARY. 245
ess
ETTia-Tevae (Trttrrts, faith). Faith in Ahiaham viewed as a singular rigliteoiisn _
or virtue. De Wette. Justified him not as a (luality, but on account of its object and
contents. Phil., Lange. Jewish Riibbies viewed 'AbraJiam's faith as so much merit.
' As the reward of his faith, our father Abraham inherited both this world and that whicli
is to come ; as it is said, Abraham believed God and it was counted,' Ac. Tancliuma, 79.
— EXoyLadrj, imputatum est (was imputed). Eras., Beza, Pise. Reputatum est (con-
sidered). Morus. Reckoned. Ellicot. Ileb. C^Ivm!!, Gen. xv. 6, placed it to his
account. Doddr. Imputation familiar to the Jews. ' Who study the law from a pure
motive, the piety of their ancestors shall be for their help, and their riKhteousuess
endureth for ever; and I will brin<,' upon you a great reward as if ye had fulfilled the
commandments. Pirke Aboth. ii. 2.— Et's diKaioavfrjv, adjustitiam. Erat., Beza Pitc.
Justitiae. Castalio. Instead of, or, as if it were rigliteousness. Par, Heb. n,7i>' i'?
n^v''?-!} Gen. xv. 6. But in Ps. cvi. 31, t^\fi'^\ i"? C?y''?-1.
4, 5. Noxo to him that worJceth is the reward not reckoned of grace, hut of debt ; but to
him that worketh not, but believeth on hi77i that justijieth the ungodly, his faith it counted
for righteousness.
Now, &c. Two ways of obtaining righteousness and blessing, viz.,
grace and debt.
Worketh. Performs tlie work prescribed to him ; fulfils the law.
The worker in receiving reward receives but his due.
Reward. Wages, John iv. 36 ; hire, Matt. xx. 8 ; James v. 4.
Term chosen to correspond with " him that ivorJceth."
To faith, eternal life is a gift ; to work, wages, Rom. vi. 23.
Grace. Matter of favour, free and unmerited bounty.
Debt. Something justly due ; what may be claimed by right.
Obligation, wdiich may be either legal or moral, Rom. xiii. 8.
The whole-day labourer receives his penny as a debt.
The one-hour labourer receives his as matter of gn-ace, Matt. xx. 1-15.
Eleven-tw^elfths of the latter a free gift unearned by work.
Worketh not. Performs no works to merit the reward.
The labourer sent into the vineyard at the eleventh hour.
No good works before justification, many after it, Eplu ii. 10.
Works previous to justification merit only death, Rom. vi. 23.
Believeth. Credits; trusts. Allusion to Abraliam's believing, ver. 3.
Believing contrasted with working as the means of justification.
Yet right believing ever followed by right working, James ii. 14-26.
Ungodly. Transgressors of God's law in heart and life.
Those without righteousness of their own ; " him that worketh not."
Allusion to Abraham as formerly an idolater. Josh. xxiv. 2.
A reminder to the Jews, who trusted in their righteousness.
Ec|ual footing of Jew and Gentile in respect to the way of justifica-
tion.
246 SUGGESTIVE COMMENTARY. [CHAP. IV.
God's glorious character as revealed in the gospel here given.
The only hope of the sinner — God justifies the ungodly.
The problem how a just God can justify the ungodly, solved in the
gospel.
Justifies the ungodly through a Righteous One condemned in his
stead, 2 Cor. v. 21.
Justifies the ungodly because no righteous to justify, Rom. iii. 10.
A man is ungodly before justification, godly after it, Eph. ii. 8-10.
The excellence of faith ; works could only justify the godly.
The gospel finds a man ungodly, justifies him, and makes liim godly,
The law justifies the righteous ; the gospel the imgodly.
Men must either be justified as ungodly or perish.
Faith justifies the man who is ungodly, not who continues such.
Joshua stood before the angel in filthy garments, Zech. iii. 3.
His iniquity taken away and change of raiment given him, ver. 4.
Christ made to us both righteousness and sanctification, 1 Cor. i. 30.
God justifies the ungodly, not those who wish to remain so.
Justifying faith ever accompanied with repentance. Acts xi. 18.
God justifies the ungodly, not the proud, the careless, nor the impeni-
tent.
His faith. Emphasis on his ; such a person's faith. Abraham's case.
Abraham, therefore, belongs not to the workers but the ungodly.
Justified not as righteous but ungodly, not of debt but grace.
Works of his own not the ground of his justification, but another's.
Faith counted for righteousness implies non-existence of works.
T<y 5e ipya^o/xev({}, ei qui operatur; i.e, who renders perfect obedience. Gom
Works with the hope of reward. Vat., Glass, Phil. Not who does good works, but who
trusts in them. Par. The worker, not he who gives himself to good works. Calvin.
Who goes about with works. Luth. Who does the works. Mart. A pregnant meaning ;
whose life-element is works. Meyer. Who rests on the merit of his works, and prides
himself in them. Lange. Who practises works, and as a means of obtaining justifica-
tion. Ols. So acts that he may claim reward ; merits anything through his works.
Flatt. Works to the utmost extent of all that was required. Doddr. Who by his own
strength fulfils righteousness. Bishop Bull. Who by perfect innocence and blameless-
ness can call upon God to reward him. Hammond. — OcpeLKrjfJia. The article rejected
by Griesbach. Paul excludes all idea of debt. The Rabbles made even Abraham's
faith a merit, and the reward a debt. ' Israel and Abraham merited the inheritance
of the land by believing in God ' Tanchuma, 79. — llLarev., puts his trust in. De Wette.
— Top dae^rj. Allusion to Abraham's early idolatry. Grot., Locke, Bull, Meyer. That
idolatry related by Philo and Josephus, and alluded to in Josh. xxiv. 2. Refers alone
to Abraham. Beiche. To Abraham and others. 01?. Not to Abraham. Von Hofmann.
Who was ungodly ; or rather who is guilty, and deserves punishment ; faith not con-
Bistent with ungodliness. Flatt.— Aoyi^erai, is reckoned. ELlicot. Some MSS. add, at
CHAP. IV.] SUGGESTIVE COMMENTARY. 247
the end of this verse, Kara ttjv irpodea-tv r-qs x^-pi-TOS tov Oeov, 'according to tho
purpose of the grace of God.' So the Italic or oldest Latin Version, Hilary the Deacon,
and the Scholiast on Jerome. Beza acknowledges its appropriateness : Bengel
thinks it may have been omitted by a Greek transcriber from the next sentence
beginning with the similar word KaOavep. — Ets diKaioavi'rjv, to the purpose of his
being accepted and treated by God as righteous. Doddr.
6-8. Even as David also describeth the blessedness of the man, unto whom God impulrth
righteousness without works, saying, Blessed are they whose iniquities are forgiven, and
whose sins are covered. Blessed is the man to whom the Lord will not impute sin.
Even as also. An example now given after the law from Sinai.
David. Another witness to the doctrine of gratuitous justification.
His testimony wisely produced with tliat of Moses and Abraham.
Himself a well-known case of free justification, Ps. li. For his hi.story,
see chap. i. 3.
Describeth. G^r., Speaks ; i^ronounces, viz., in the 32d P.-^ahn.
The psalm ascribes blessedness rather than describes it.
The question not as to the blessedness, but the person who has it.
Blessedness. Benediction ; declaration of blessedness. So Gal.
iv. 15.
Pardoned people the only blessed and happy people.
The unpardoned like the man at table with a sword over his head.
Imputeth. righteousness. Reckons or accounts righteous.
Imputation of righteousness equivalent to non-imputation of sin.
He is righteous to whom sin is no longer imputed.
Without works. 1. Without making mention of works.
Much to be learned from the silence of Scripture.
2. Without works as the ground of the righteousness.
Good works, neither present nor foreseen, the ground of forgiveness.
Nothing mentioned in the psalm but a spirit without guile, ver. 2.
Frank confession of sin the accompaniment of forgiveness, 1 John i. 9.
No works mentioned in the psalm Init iniquities and sins.
Good works not the root of justification ])ut the fruit.
" Righteousness without works " determines the righteousness in
question.
Shows it to be a legal standing, not a moral quality.
Acceptance with God, not obedience to God.
Justification, not sanctification, though followed by it, 1 Cor. i. 3a
Freedom from law-charges, not from law-breaches.
Righteousness with works, according to the law ;
Ri^teousness without works, according to the gospel.
248 SUGGESTIVE COMMENTARY. [CHAP. IV.
Witlioiit works as its ground, with works as its result.
Without works in the sinner, with works in the Surety.
Iniquities. Gr., Lawlessnesses ; transgressions of law. So Hebrew.
"VVliere transgression is, righteousness must be without works.
Forgiven. Gr., Sent away. Heh., Lifted up ; carried away.
TjT^ically represented in the scapegoat, Lev. xvi. 21, 22.
Sin forgiven because laid on, borne, and carried away by a Surety,
John i. 29.
Covered. So Ps. Ixxxv. 2. Sought for but not found, Jer. 1. 20.
Cast behind God's back, Isa. xxxviii. 17 ; cast into the depths of the
sea, Micah vdi. 19.
If covered, not noticed ; if noticed, not punished. Augustine.
Covered — 1. As a guilty thing demanding punislinient. Gen. xviii.
20, 21.
2. As an abominable thing not bearing to be seen. The soul's shame.
The only covering of sin Christ's blood and righteousness.
Sin only covered by an atonement ; hence its name. See chap. iii. 25.
Typified by the mercy-seat and the sprinkling of blood. Lev. xvi. 14 ;
Exod. xiL 7.
Sin, till righteously covered, cries for vengeance, Job xvi. 18 ; Isa.
xxvi. 21.
Man covers sin by charity, God by justice and mercy. Pro v. x. 12 ;
1 Pet. iv. 8.
Sins only covered when the soul is converted, James v. 20.
Those blessed, not who have no sin, but whose sin is covered.
Not impute sin. Not place it to his account though committed.
Sin imputed till atoned for and forgiven.
Not imputed to the siimer because imputed to the Surety, 2 Cor. v. 21.
" Lord Jesus, Thou art my righteousness and I am Thy sin ;
Thou hast taken what was mine and given me what was Thine."
Luther.
Sin forgiven, as a debt we are unable to pay, Luke vii. 42 ;
Covered, as an object not to be looked on by a holy God, Hab. i. 13 ;
Not imputed, as a crime deserving eternal death, Eom. vi. 23.
7\e7ei, dicit. Vulg., Mor., Pise. Declares. Beza. Relates. Pag. Pronouuces.
Gom. Expresses. Mart. Declares blessed. ^?<(cr, f;Z//co(.— Ma/captcr/xov, beatitudinem.
Mor., Cas. Beatificationem. Eras., Pise, Par. = dLKaioavvrjv, 'justification.' Par.,
Gom., Estius. Concerning the blessedness. Syr., ^th., Arab. Declaration of blessed
nuss. Dick:, Hodge, Phil. ' Says that the man is to be praised as happy.' Flatt. Use<
by Greek authors for felicitation or declaration of another's happiness. MaKapi^u) =
T^ti, to call one blessed, Gen. xxx. 13 ; from ^^y, happiness.— Xwpts ipyuv, without
CHAP. IV.] SUGGESTIVE COMMENTARY. 249
addition of works. Luth. Without his own merit. Flatt. Without the merit of his
works. Van Ess. Apart from works. Ellicot.— k(f>€eT)<jau (from, oltto, away, and
17)1X1, to send). Heb. Hy'l, to lift up, bear, or carry away.— 'ETre/caXr^^T/ffa;/, covered
over, or thoroughly covered. Heb. '^i' n?3, Prov. x. 12. ' Acpuuai, rather the New
Testament side of forgiveness, real removal of sin ; iirLKoKi'trTCLV, the 01.1 Testament
side, sin only covered till atonement should be made for it, chap. iii. 25. Ols.
9, 10. Cometh this blessedness then upon the circumcision only, or iipon the uncirci/m-
cision also? for we say that faith was recJconed to Abraham f/r nohteoinmesA. How
then was it reckoned f when he was w circumcision or in u7iciicumcision f Xot in
circumcision, but in uncircumcision.
Cometh. Does this ascription of blessedness helong only to the cir-
cumcised ?
This stiffly maintained by Jewish and Judaising teachers, Acts xv. 1.
For we say. In the words of Moses already quoted.
Paul's argumentation entirely grounded on Scripture statement.'^.
Righteousness. Implies that the blessedne.ss belonged to Abraham.
Same thing ascribed to imputation of righteousness and non-impu-
tation of sin.
How then was it reckoned ? In what condition or circumstances ?
On this question lies the whole weight of the argument.
Not in circumcision. His circumcision many years later.
Justification therefore not confined to the circumcised.
What was done in Abraham, may surely be done in others.
Abraham, moreover, the father and pattern of many nations.
The testimony of David and Moses thus combined.
The argument turned in favour of uncircumcised Gentiles.
According to Da\'id those are blessed to whom sin is not imputed.
Sin is not imputed where righteousness is imputed
Eighteousness was imputed to Abraham while uncircumcised.
Uncircumcised Gentiles may, therefore, have David's blessedness.
Tap refers to an unexpressed affii-mative answer. Reiche, RUclert, De Wette. Explains
why the apostle asks the question. Von nofmann.—ll(^s, connected with i\oyia0T).
Most interpreters. Stands by itself, — 'how then?' Von Ifofmann.— OTi (\oy. Tip
AiS. 1? TricTT., emphasis on A^paa/i. Fritsche, De Wette, xV.e/«on. On TiffTis.
Ruckert.
11. And he received the sign of circumcision, a seal of the righteousness of the faith
which he had being yet uncircumcised : that he might be the father of all them that btlieve,
though they be not circumcised ; that righteousness might b^ imputed to them alto.
Received. Obeilieutly submitted to, and thankfully accepted.
250 SUGGESTIVE COMMENTARY. [CHAP. IV.
Seals of covenant blessings to be gratefully accepted and observed.
So tlie 3000 on the day of Pentecost in regard to baptism, Acts ii. 41.
Sign. S>Tnbol, token, outward visible mark, Gen. iv. 15 ; ix. 12.
Cii"cumcision a token of tlie covenant made with Abraham and his
seed. Gen. xvii. 11.
So the rainbow a token of that made with Noah and the earth. Gen.
ix. 13.
Baptism a token of that made with believers in Christ, Matt, xxviii. 19.
Circumcision and baptism signs of inward and spiritual blessings,
Eom. ii. 28, 29.
Circumcision a sign — 1. Of God's covenant in respect to the seed and
the land ;
2. Of separation from the nations of the world ;
3. Of admission into the Abrahamic covenant ;
4. Of the removal by grace of the sin of our nature.
" Sign of circumcision," or circumcision as a sign. For circumcision
see chap. ii. 25.
Seal. Something used — 1. For confirmation, Esther iii. 12 ; 1 Cor.
ix. 2.
2. For rendering sure and inviolable. Cant. iv. 12 ; Matt, xxvii. 66 ;
2 Tim. ii. 19.
3. For marking a possession, 2 Cor. i. 22 ; Eph. iv. 30 ; Kev. vii. % 4.
Marks thus impressed on the bodies of Roman soldiers.
Circumcision God's seal on Abraham as an accepted man.
The covenant made with him grounded on his acceptance.
God covenants with those who trust in the provided sacrifice, Ps. 1. 5.
Not a new covenant with Abraham, but the ratifying of the old.
A seal expresses symbolically what is already expressed verbally.
Sacraments are signs serving also the purpose of seals.
Signs to represent and instruct ; seals to confirm and edify.
Signs of grace given ; seals of promises made.
On man's part, signs of self-surrender ; seals of promises accepted.
God's Avord makes a promise sure ; a seal confirms it to the receiver.
In the Old Testament, circumcision and the Passover the outward
seals :
In the New Testament, baptism and the Supper of the Lord.
The Holy Ghost the inward seal of our acceptance in Christ.
As a seal, circumcision confirmed a divine promise ;
As a sign, it indicated the nature of the blessing.
Righteousness. State of acceptance and justification.
Imputed righteousness treated as a true righteousness.
CHAP. IV.] SUGGESTIVE COMMENTARY. 251
Circumcision not that righteousness itself but a seal of it.
Marked Abraham as a righteous or justiliecl man.
Circumcision not righteousness but a testimony of righteousness.
Not the ground of justification but the consequence of it.
A seal not of temporal but of spiritual blessings.
A sign of outward covenant and relationship in respect to others ;
A seal of righteousness and acceptance to Abraliam himself.
Of the faith. Faith the ground of all Abraham's righteousness.
Eighteousness called also the " righteousness of faith," ver. 1.3 ; the
righteousness which is of faith, chap. ix. 30 ; x. 6 ; the righteous-
ness which is by (or, Gr., according to) faitli, Heb. xi. 7 ; the
righteousness which is of God by faith, Rom. iii. 22 ; Phil. iii. 9
(Gr., unto faitli).
The sign of circumcision put on those in whom faith could not alrciuly
exist.
An answer to the strongest objection against infant baptism.
Circumcision something different to Abraham and his infant children.
Which he had. Connected either with " rigliteousness " or " faith."
Gr., Which already existed, i.e., in his uncircumcised state.
In Abraham the seal followed faith and the possession of the
blessing ;
In his seed these were to follow the seal.
So with the baptism of a believer and his infant offspring.
That he might be. Reason why the seal followed the faith.
Father. Pattern ; leading example ; first in a succession.
.Jabal the father of nomads and shepherds ; Jubal, of harpers and
musicians.
Abraham at the head of all who are justified by faith.
The first whose justification by faith is recorded in Scripture.
An eminent believer, and conspicuously justified by faith.
Natural father and head of the Israelitish nation ;
Spiritual father and head of believers whether Jews or Gentiles.
Of them that believe. Who believe in God and so possess his
faith.
Abraham more nearly related to believing Gentiles than unbelieving
Jews.
All believers his spiritual children, Gal. iii. 7, 29 ; Matt. iii. 9 ; John
viii. 37, 38.
His unbelieving natural posterity disoA\'ned, Isa. Ixiii. 16.
Faith the distinguishing feature in Abraham's character.
Hence the answer to the question, Who are his true seed ?
252 SUGGESTIVE COMMEXTART. [CHAP. IV.
Though they be not circumcised. Gr., Thougli in uncircum-
cision.
"Cncirciuncision no barrier to kindred with uncircumcised Abraham.
That righteousness might, &c. Explanation of the preceding. Ob-
ject intended.
Abraham to be father to those who have the righteousness of faith.
Had it in uncircumcision, in order to be father to believing Gentiles.
To them also. And not merely to those who are circmncised.
The justification of uncii-cumcised believers or of believing Gentiles
was —
1. Tlie truth for which Paul everywhere contended, Gal. ii. 3-5 ;
2. That which distinguished his whole preaching, Gal. v. 2, 3 ;
3. That which provoked the opposition of Judaising teachers, Acts
XV. 5 ;
And 4. That which thus exj^osed him to continual persecution, Gal.
V. ll;vi. 12.
Judaisers would admit Gentiles into the Church, but only through
circumcision.
The subject settled by the Council at Jerusalem, Acts xv. 19, 24-29.
Aafi^aveiv irepirofjirju = ireptTe/xveaOai, to be circumcised, as in John vii. 22, 23.
Xa^ijS. TT]v TrepLT. — to accept circumcision as a practice to be observed. Von Hof-
mann. — ^rj/ieLOV, signum. Beza. Pise. Notam (mark). Zeg. Sign of circumcision =
circumcision as a sign. Pise. Circumcision, which was a sacred sign or sacrament.
Par. To be a sign. Per. A token of his being already accepted. Doddr. Sign of his
faith, and visible testimony of his being in covenant with God. Stanhope. A symbol of
the grace of God towards him. Flatt. The sign with which he was provided through
circumcision. Meyer. =mK, that which points back to something else. Ols. According
to Philo, circumcision was crvfi^oXov Tjdopojv eKTOpLTjs, a symbol of the excision of
carnal pleasures. — UepcTO/Jitjs. Ancient MSS. have the accusative, TrepLTOfJiy]V.
Genitive of apposition. Flatt. Gen. to be preferred on external and internal grounds.
Ols. Gen. has greater number of authorities, but otherwise everything against it. Von
JInfm. — liCppa-yLda ((ppaaau}, to enclose), signaculum, sigillum. Eras., Mor. In
sigillum. Pise. Quod esset sigillum. Beza, Cast., Zeg. Quod obsignaret. Pag. For
the confirmation. Van Ess. As a confirmation that he was treated graciously by God.
Flatt. Seal of the covenant of grace, and not merely of temporal promises. Doddr.
Seal to confirm to him that his faith was counted to him for righteousness, and that he
should be the father of all believers. Macknight. Seal of God's favour. Nielson. — Heb.
Cnn, a seal or signet, i-ing on the hund or arm. Cant. viii. 6 ; Jer. xxii. 24 ; Ezek. xxviii.
12 ; Ilaggai ii. 23. Rendered baKTvXiov, Gen. xxxviii. 18, 25. Usually with some
engraving, E.xod. xxviii. 11. Circumcision called also a seal in the Targum on Cant,
iii. 8. So in the Formula of circumcision still in use ; ' Blessed is he who hath sancti-
fied his beloved from the womb, and put the sign in his flesh, and sealed his children
with the sign of his holy covenant.' Talm. Shabb. cxxxvil. 2. For the signs and seals
01- sacraments of the Christian Church, see on chap, vi.3.— Tt/s ev ttj d/c/)0/3. Belongs to
bi.Ka.Loavv7i%. Reiche. To Trtorews, to show the value of the faith of the uncircum-
CHAP. lY.] SUGGESTIVE COMMEN'TAllY. 253
cised. Von Hofm. — Ai' OLKpo^vaTLa^, in uncircumcision, oca imlicative of ' condition
in which,' as in Rom. ii. 27, Ac— Eis to eivai, that he might be. Luth., Df.ng. . So
that he is. De Wette.—IiaTepa iravr. t. ttkxt. In the Mishna, proselytes are for-
bidden to call God 'the God of our fathers.' Biccurim, i. 4. Acconlinjr to Maimonitles
this was set aside by another decision, grounded on Gen. xv. 6. which is thus jmra-
phrased in the Targum : ' Hitherto thou hast been the father of the Chaldaains ; but
now thou Shalt be the father of the whole world.' Jarchi on the passage says : ' He
had only been a father to Chaldaea, that being his native place ; but now he was to be
a father to the whole world.' Abraliaro was acknowledged by Ilabbies to be the father
of believers, or 'all those that follow his faith.' Midd(d Jophi on .Malachi, apud Tholuck.
Maimonides says 'Abraham was called the father of the world because he Uiupht the
true faith.' Abraham's spiritual fatherhood, the Jewish idea of Israel's national theo-
cratic sonship to him elevated and extended by the apostle to the idea of the pure
spiritual theocratic sonship which embraces, not the Jews and proselytes as such, but
believers as such, both uncircumcised and circumcised, ^/eyer.— Et's to \oyiadr}vai,
&c. Explanatory parenthesis to what precedes. Ruck., ThoL, De Wette, Phil. Con-
nected with TiarevovTUV, indicating certainty of conviction as to tlie thing, Ueb.
xi. 1. Vo7i Hofm.
12. And the father of circumcision to them who are not of the circumcision onlu, but
who also walk in the steps of that faith of our father Abraham which he had, being yet
uncircumcised.
Father of circumcision. True spiritual father of the circmuciscl.
Contrasted with " father of them who believe, thoui^^h uncircumcised."
Abraham equally the father of believing Jews and Gentiles.
Not of the circumcision only. Not those who are merely circum-
cised.
Circumcision alone not enough to make a Jew a child of Abraham.
Baptism alone not enough to make a man a child of God.
Walk in the steps, &c. Follow ; imitate ; walk as Abruliaiii .li.l.
Gr,, Walk orderly as soldiers in a march ; keep rank, Gal. v. 2o ; \i.
16 ; PhiL iii. 16. , . r • i
All diso^vned by Abraham except those who mutate his faith.
Faith a walk. Abraham's life a life of faith. So the believer's, 2
The first act of faith saves, but is verified by a life of faith follow-
ing it.
Faith not fitful and transient, but a thing for liourly exercise.
A life-long course of dependence and reliance on Christ and God,
John xiv. 1. , /. 1 At 1
Steps of the faith. Traces or footprints of faith left by Abraham.
Footprints of faith contrasted ^\■ith the mark of circumcision.
The former not the latter the true connecting link with Abraham.
Steps, not one but many ; continued through life.
254 SUGGESTIVE COMMENTARY. [CHAP. IV.
Faith a race to be run, Heb. xii. 1, 2 ; a figlit to be fougbt, 1 Tim.
vi. 12.
The life of faith leaves its footprints for others to walk in.
For good or evil each leaves his " footprints on the sands of time."
Which he had. The faith which Abraham had was —
1. A simple, child-like dependence on the naked word of God ;
2. An acceptance of, and trust in, God's promised Saviour ;
3. A renouncing of his own works as meritorious ;
4. A faith that wrought by love, making him the friend of God,
James ii. 23 ;
5. One that overcame the world, leading him to seek a better country,
Heb. xi. 10 ;
6. One that evinced its reality by a self-denying obedience, Heb. xi.
8, 17 ; James ii. 21.
True Abrahamic faith is love in the battle-field.
Yet uncircumcised. Abraham's faith earlier than his circumcision.
To be his cliildren, Jews must imitate the faith of uncircumcised
Abraham.
Harepa TrepiTO/xTjs, not, as Rilckert, the father of circumcision as a first bearer of
circumcision, from whom it passed to others; but 'father of the circumcised.' Krehl.
Father of circumcised persons. Meyer. A father, whose fatherhood is to be named after
his circumcision ; as a circumcised person, he had a son through whom he became the
father of the people of God. Von Hofmann.—^roLxovaL {areLXio, to march ; aroixos,
order, orderly movement ; aroix^LO, to walk or live according to order, rule, or principle.
So Acts xxi. 24 ; Gal. v. 25 ; vi. 16; Phil. iii. 16). The idea of order, unity, and agreement.
Hesychius. Who agree, .V-i \ m I Syr. Qui in.cedunt, ingrediuntur, who move.
lieza, Pise, Eras. Follow his example. Flatt. The distinction not between Jews and
heathens, but between believing Jews and those who are only circumcised. Nielson.
But to them also who walk. Ellicot. Rather: But who also walk, &c.; Abraham's
fatherhood extending to the circumcised only in so far as they have something besides,
namely, his faith. Von Hnfmann. Rabbles also speak of the necessity of imitating
Abraham. * God said to Abraham, Thou hast occupied thyself in my law ; I will there-
fore be a shield to thee, and not to thee only, but also to thy children, if they shall
occupy themselves in my law as thou hast done.' Tanch., 18. — Trjs ev tt) aKp. ttlcft.,
some copies read ttjs ttiot. t7}% ev aKp.
13. For the promise, that he should be the heir of the world, was not to Abraham, or to
his seed, through the law, but through the righteousness of faith.
For. A new argument in favour of the general proposition.
The promise. Given first in connection with the change of his name,
Gen. xvii. 4.
Renewed on the off'ering up of Isaac, Gen. xxii. 17, IS-
CHAP. IV.] SUGGESTIVE COMMENTARY. 266
The promise of the seed that on which fuitli rested ;
The promise of the nations tliat by which faitli was rewarded.
One promise believed prepares the way for another.
Higher promises revealed witli advance of faitli.
Promise of being saved hj Christ precedes ; of reigning with Ilim
follows.
That he should be. The promise including Clirist, his seed, Gal.
iii. 16.
Heir of the world. Should inherit or possess the world.
Promise not given in words but in sense, Gen. xv. 7 ; xxii. 16.
Implied in, and explanatory of, his being father of many nations.
The spiritual seed of Abraham to be co-extensive with the world.
Universal kingdom of Christ, the head of the seed and included
in it.
Under Christ's reign all nations will possess Al)raham's faith.
Israel inherits the world under Christ their King, Mieah iv. 7, 8 ;
V. 4, 7, 8. ^
Christ the Heir of all things and believers in Him, Heb. i. 2 ; 1
Cor. iii. 21 ; Eev. xxi. 7.
Canaan promised to Abraham and his natural seed was —
1. A type of heaven, the eternal inheritance, Heb. ix. 15 ; xi. 16 ;
2. The flower of the new earth promised, Isa. Ixv. 18, &c. ; 2 Pet.
iii. 13 ;
3. The intended seat of dominion imder Christ, Micah iv. 8 ;
4. The seal and pledge of all blessings to believers. Matt. v. 6.
His seed. His seed connected with Abraham in the promise, Gen.
xii. 3 ; xxii. 18.
In that seed only were all the nations to be blessed in him.
Abraham the heir of the world only in Clirist, the true seed and
heir.
A twofold seed of Abraham — 1. That according to the flesh, the
Jews ;
2. The spiritual and true seed, Christ and all believers in Him.
Both united in Christ, who was also Abraham's seed according to
the flesh. Matt. i. 1.
Through the law. Obedience to the law, especially that of ^^oses.
The Mosaic law not then in existence, nor till long after, Gal. iii.
17-19.
Equivalent to circumcision, the sign of subjection to it, Gal. v. 3. ^
The promise not given in connection with obedience to the law, but
faith in a promise.
256 SUGGESTIVE COMMENTARY. [CHAP. IV.
Righteousness of faith. Tlie promise connected with the mention
of it, Gen. xv. 6, 7.
Acceptance in Christ through faith makes ns heirs of all things.
All the promises of God are in Christ yea and amen, 2 Cor. i. 20.
Only when justified by faith are we heirs of the promises, Gal.
iii. 29.
The promise of the Spirit received through justifying faith, Gal. iii.
2, 14 ; Acts ii. 38.
KXrjpovofiov avTOu elvai rov Koafiov, be possessor, lord, father of the world.
Far. Possession of the earth promised to his believing seed as well as himself ; an
allegorical designation of Messianic blessedness. Flatt. Reception of all nations into
the kingdom of God. Bengel, Thol. All nations blessed in his seed. Greek Scholiast.
Be heir of those privileges and blessings he and his seed after him should inherit.
Stanhope. Should inherit a seed out of all nations. Doddr. Have a spiritual seed
co-extensive with the world. Stuart. Should inherit or possess the world. Con. d- Hows.
Political government of the world promised. Rosenmuller. Spiritual benefits pertaining
to righteousness. Bloomfield. All blessings present and to come. Dickson, Wells. This
heirship involved in the promise, ' I will be thy God.' Brown. Heaven under the figure
of Canaan. Calvin. Canaan as a type of heaven. Pise, Gom., Hamm., Bull, Mackniyht,
Burkitt, Parkhurst. Dominion over the world in its subjection to Christ and Christians.
Be Wette. Universal rule which Christ should exercise, and in which believers,
Abraham's spiritual seed, should participate. Meyer. That ultimate lordship over the
whole world, which Abraham, as the father of the faithful in all peoples, and Christ,
as the seed of promise, should possess ; the former figuratively, and only implicitly,
the latter personally and actually. Compare Rom. viii. 17 ; Matt. v. 5 ; 2 Tim. ii. 12 ;
1 Cor. XV. 24. Alford. Messianic dominion of the world, divested of the Judaislic
element, taught by Christ himself in Matt. v. 5, and in an allegorical form in Matt.
xix. 28 ; XXV. 21 ; Luke xxii. 30. Lange. The better, renewed, glorified w.orld, 2 Pet.
iii. 13; Rom. viii. 18, in which the heavenly and invisible inheritance, typified by
Canaan, comes into manifestation and perfection, to be possessed by the spiritual
Israel, as Canaan by Abrahams natural seed, the type of the spiritual. Phil. The pro-
mise, in Gen. xxii. 16, includes the incorporation of the whole race in Abraham, and
consequent spiritual rule of the world through his influence, and the universal rule of
Christ, in wnich believers snould participate (Rom. viii. 17 ; Rev. iii. 21), and in which
the internal also shows itself externally operative. Ols. The id*>a of the Theocracy was
developed with time; and after the exile, the possession of Canaan was explained by
the possession or lordship of the world : Paul maintains the blessing of a spiritual
lordship by faith. Nielson. The Rabbies say: 'As the reward of his faith, Abraham
inherited both this world and that wliich is to come.' Tanch. Ixxix. 2. Tliey also in-
cluded Israel : 'Israel believed God, and so merited the inheritance of the laud.' Ibid.
The inheritance of the world traced to the promise in Gen. xii. 2 : 'The garden is the
world which God delivered to Abram, to whom it was said, And thou shalt be a bless-
ing.' Bammidbar Rabba. So the Targum on Num. xxiii. 13 speaks of Israel inlieriting
the world. Maimonides calls Abraham ' the father of the world,' ' of all wlio come under
the wings of the divine majesty.'— At/caiocr. Tri(rT€0}S = r] iK ttktt. diK, Rom. x. 6.
Rabbies ascribed the inheritance to faith as a meritorious virtue. See at ver. 3.
CHAP. IV.] SUGGESTIVE COMMENTARY. S'jT
14. For if they which are of the lair he heirs, faith is made void, and the promise made
of none effect.
Are of the law. 1. Live uiKler the law or legal clispen.satiou ;
2. Seek justification by the works of the law.
Gr., If the heirs are such from law — i.e., if law makes the heirs.
The blessing is not by obedience to law, but faith in a promise.
Not Moses' law, but God's promise made the lieirs.
The law makes a man an heir of wrath, the promise an heir of life.
Be heirs — i.e., Enjoy the blessing promised to Abraham and Ids
seed.
If they of the law be heirs, = if the inheritance be of the law, Gal.
iii. 18.
The law not the cause and condition of the promised heirship, ver. i:3.
Believers begotten to the incorruptilde inhei-itanc*, 1 Pet. i. 4.
" Heirs," the promise being made to Abraham and hi.s seed conjointly.
Faith. God's faithfulness in prondsing, man's faith in believing.
Made void. Has no more place, power, or importance.
Gr., Made empty. In vain, 2 Cor. ix. 3 ; of no e fleet, 1 Cor. i. 17.
Faith receives out of the fulness of the blessing in Christ.
If the law gives the blessing, faith returns with empty hand.
Faith made void, = the inheritance no more of promise, Gal. iii. 18.
The blessing comes in that case as the reward of obedience.
Promise. That to Abraham and his seed, referred to in ver. 13.
Explained in Gal. iii. 16, as made to Abraham and to Christ the
seed.
All the promises of God yea and amen in Christ to them that believe,
2 Cor. i. 20.
Made of none effect. Taken away, finds no longer place.
Law and promise, fidth and works, exclude each other, Gal. iii. 18.
Both cannot possibly be the ground of the blessing.
If the law make the heirs, then no need for the pronnse.
If works of law give right to the blessing, faith is useless.
The promise in that case is — 1. Superseded by the law ;
2. Made of no eftect, because the law cannot be perfectly obeyed.
No reference to the law made in the promise.
The law not given till 430 years after, Gal. iii. 17.
Cannot disannul the covenant previously made with Abniham.
The covenant confirmed by God in Christ not to be set aside.
The inlieritance given to Abraham by promise. Gal. iii. 18.
The subject of these verses treated in GaL iii. 6-29, and often in the
same w^ords.
B
258 SUGGESTIVE COMMENTARY. [CHAP. IV.
01 iK vojxov, who depend upon the law alone. Doddr. Who fulfil the law. Flatt.
Who have a law. Phil. The Jews. Meyer. Who make a law the means of obtaining
the promised possession. Von Hofmann. Read, ol KXrjpovofMOi, ' the heirs.' Ellicot.—
KeKevorrai. {Kevos, empty, made empty as a dream). Exinanita est. 31or. Facta est
inanis. Pag., Bern, Pise. Irrita. Eras. Is preached in vain. Vat. Treated as a
thing of no value. Doddr., Flatt. The evangelical way of justifying sinners is vanished.
Hamm. Used of the cross of Christ, 1 Cor. i. 17 ; of Christ himself, Phil. ii. 7. Heb.
P^~\!!}, nnj;, 77py. — KaTijpyrjTai (dpyos, idle, inoperative, useless). Irrita facta est.
Eras., Vat, Beza, Pise. Evacuataest. Par. Efifectu carere. Grot. Heb. y^^, Eccles.
xii. 3. KeKeu., applies to the performance of an action; and Karrjpy., to the exist-
ence of a thing.
15. Because the law worketh wrath : for where no law is, there is no transgression.
Because. Reason wliy the inheritance cannot be by law.
The law supposes transgression and therefore punishment.
Law. The moral law ; any law ; especially that of Moses.
Law expressly given and supposed to be known.
Worketh wrath. Brings condemnation and punishment, Rom. xiii.
4,5.
Divine wrath the punishment of sin according to the law, Rom. i. 18.
Punishment follows law, the law being sure to be broken.
A curse pronounced against a single infraction of it. Gal. iii. 10.
Those who depend on the law must therefore be under the curse.
Ihid.
Wrath or punishment excludes inheritance and blessing.
So far from giving inheritance, the law brings banishment.
Transgression. Law-breaking. Not sin but transgression.
Gr., Neither is there transgression. Transgression supposes a law.
Sin may exist without the law, but not as transgression.
Without the law sin not known or felt as such.
The law converting sin into known transgression increases guilt.
With knowledge of the law the strength of corruption increases.
The law not in fault but our fallen nature, Rom. vii. 9-13 ; Gal.
iii. 21.
Karepya^erai, manifests. Glass. Occasions. Flatt. Heb. n'^^i;, Sys, both denot-
ing efiBciency.— 'Op7T7J', God's wrath or punishment. Par., Gom., Grot. Damnation.
Pise. Condemnation. De Wette. Only punishment. Flatt, Stolz, Van Ess. Not
man's wrath against God, as Vat. The law puts the promise out of power ; as no hiw
is without transgression, and no transgression without working wrath. Von Jlofm. —
Yap. Codd. Sin., Vat., and Alex, have 5e. Explanatory ; the apostle having appeared
to say of the law what was true only of sin. Von Ilofm.— Ov ovk iari vofi., only where
CHAP. IV.] SUGGESTIVE COMMENTARY. 259
there is no reference to law. Flatt.—Tlapa^aaL'i {irapa, beyond, and ^aivo), to po or
step), the act of one who oversteps a prohibition or commuiid given him. Vun Ilofm.
16. Therefore it is of faith, that it might he by grace; to the end the promise might he
sure to alt the seed : not to that only whidi is of the law, but to that also which is of the
faith of Abraham, who is the father of us all.
Of faith — i.e., Men are heirs throiigli faith, not obedience to law.
They that are of faith are blessed with faithful Abraham, Gal. iii. y.
We receive the promise of the Spirit through faith, Gal. iii. 14.
"We are the children of God through faith in Christ Jesus, Gal. iii. 20.
Faith the empty hand which receives all the blessings.
" Be it unto thee according to ihy faith" not zeal or obedience.
That it might be. The reason why the inheritance is by faith.
By grace. Gr., According to grace. Grace = free, unmerited favour.
Law and grace as grounds of blessing exclude each other.
The law bringing wrath, the inheritance must be l)y grace.
Law must have obedience ; grace requires only faith.
Grace is the giver ; faith the receiver of the gift.
Grace makes the promise ; faith believes and embraces it.
Faith on man's part corresponds with grace on God's.
Grace gives not to the deserving but the believing.
Faith the condition, because the inheritance must be by grace.
The only possible condition of blessing to hell-deserving sinner.^.
To the end. The object of the blessing being by faith and grace.
Promise. That of the inheritance referred to in ver. 13.
Sure. Steadfast ; not capable of being forfeited or lost.
Part of the seed without the law ; all come short of it.
Grace, not obedience, can make salvation sure.
Faith and grace make the blessing to rest upon God ; law and obed-
ience, upon man : hence the security in the text.
The difference is that between a rock and a quicksand.
The blessing resting on obedience not sure even to man unfallen.
The promise in the Adamic covenant rested on man's work ;
That in the Abrahamic and Christian, on God's grace.
Sureness on God's part the ground of certainty on ours.
Justification by .%itli connected with certainty of salvation.
Both, therefore, denied by the Church of Boiue.
All the seed. The seed = Christ and believers in Him, Gal. iii.
16, 29.
All to whom with Abraham the promise was made.
2R0 SUGGESTIVE COMMENTARY. [CHAP. IV.
Those who are Christ's are Abraham's seed, and heirs of the promise.
They who are of faith are Abraham's true children, Gal. iii. 7.
The promise is first to Christ, the seed, as the Head of the body ;
Next to believers in Him as the members of it.
Christ the seed in whom all the rest were to be blessed.
The promise first to Him as meriting it by His obedience ;
Next to them as partaking of His righteousness through faith, 2 Cor.
V. 21.
The seed found in every nation, people, and tongue, Eev. vii. 9.
In Christ no distinction of Jew or Greek, bond or free. Gal. iii. 28.
The seed saved by faith; hence — 1. The gospel preached to all
nations ;
2. Faith given with it to the seed, Eph. ii. 8 ; Phil. i. 29 ; Acts
xiii. 48.
Are of the law. Have the law of Moses ; live under the legal
economy.
Jews and proselytes included in the seed, but not constituting it.
A Jew not an heir as a Jew, but as a believer in the promise.
Are of the faith of Abraham. Have Abraham's faith, though
without the law.
Believing Gentiles the greater part of Abraham's seed.
Father of us all — i.e., of all believers, whether Jew or Gentile.
A double fatherhood thus ascribed to Abraham. Comp. ver. 1.
Ata TOVTOV, for this cause ; not therefore, because referring to a reason following.
EUicot.— YiK TTtcrrews, it is of faith, i.e., the inheritance. Par., Cam., Ell. The pro-
mise. Eras. The promised blessing. Flatt. The heirs are such by faith. Locke.
Blessing depends on faith. Flatt.— Be^aiav, firm. Beza, Pise. Firm and secure.
Doddr. Not capable of forfeiture. Con. d- Hows. Heb. 3''Jfn, D'pn, to establish, con-
firm, make sure.— Hai^i ro} airep., the totality of believers. De Wette, Thai., Meyer.
Those who are Abraham's seed in the sense of the promise, and the sense in whicH
Abraham's fatherhood is taken. Von Hofm.—T(j} e/c Tov vofx., that which is the seed
on account of the law. Von Uofm.
17. (.4s it is written, I have made thee a father of many nations), before him, whom he
lelieved, even God, who quickeneth the dead, and calleth those things which be not as
though they were.
As it is written — viz., Gen. xvii. 5. Quotes Scripture for his autho-
rity.
Have made — i.e., In purpose and pre-ordination.
What God does in time He has planned in eternity.
Divine providence only the development of divine purposes.
CHAP. TV.] SUGGESTIVE COMMENTARY. 2C1
A father. God made Abraliam a fatlier by giving him children.
Abraham's children are such only by God's purpose and grace.
Many nations. A spiritual ollspring countless as the stiirs, Gen.
XV. 5.
The extent of Abraham's seed according to divine election.
Similar x3romises made to Christ, Isa. xlix. G-12 ; lii. 15 ; liii. 10-12 ;
Iv. 5.
Each unit in these nations the object of special regard, Acts xiii. 48 ;
2 Tim. 2, 19.
Before him. Refers either — 1. To the certainty of the promise,
ver. 16 ;
Or, 2. To the fatherhood of Abraham, " father of us all," ver. IG.
The promise sure and Abraham a father in the view of God.
It was with God alone to constitute him such a father.
So God constituted Christ and viewed Him as such, Isa. liii. 10 ;
Heb. ii. 13.
Abraham's spiritual seed not yet existing in the eye of man.
In man's view, Abraham only the father of his natural seed ;
In God's, the father of many nations, even all who believe.
Marg., " Like Him," &c. Aljraham's fatherhood resembles Christ's.
Dignity of Abraham's fatherhood ; like God's, spiritual, extensive.
Faith not only makes us accepted of God, but conformable to Him.
" Becoming, or w^orthy of Him." As Eve was a help meet for, or
becoming Adam.
Abraham's seed worthy of a gracious sovereign Almighty God.
Quickeneth the dead. The act only of Omnipotence, Deut. xxxii. 39.
The promise sure, because made by an Almight}' God.
He who quickens the dead can surely perform His promises.
Allusion — 1. To the state of Abraham's o^\^l body, ver. 19 ; Heb. xi.
12 ; 2. The deadness of Sarah's womb, ver. 19 ; Heb. xi. 11 ;
3. The natural state of those who should be his seed, Eph. ii.
I ; 4. The resurrection of Christ in whom they should be
quickened, Rom. vi. 4, 5 ; viii. 11 ; Eph. ii. 5 ; 5. Isiiac's typi-
cal'death and resurrection viewed as real, Heb. xi. 19 ; 6. Re-
surrection of the dead through Clu-ist's, Acts iv. 2 ; Rom. viii.
II ; 1 Cor. XV. 20-22 ; 2 Cor. iv. 14.
All Abraham's seed such by resurrection from the dead.
Abraham's faith rested on an Almighty, dead-reviving God.
Faith fastens on Omnipotence and cries. It sluiU be done.
Saving faith rests on God who quickens the dead, ver. 24 ; 1 Pet.
i. 21 ; Eph. 1. 19, 20.
262 SUGGESTIVE COMMENTARY. [CHAP. IV.
In naming God, Panl often adds an appropriately descriptive clause.
Calleth. 1. As commanding them, Gen. i. 3 ; 2 Cor. iv. 6 ; 2.
Calling them into being, as Isa. xli. 4 ; xlviii. 13 ; 2 Kings viii.
1 ; 3. Naming them and speaking of them as already existing,
Acts vii. 5 ; Eom. ix. 7.
The dead not dead to God, and things not existing exist to Him.
A call from God brings Abraham's seed into existence.
So Christ's call brought Lazarus from the dead.
Believers spoken of as " the called," Eom. i. 6 ; viii. 28 ; 1 Cor. i.
24 with 18.
Salvation a calling on the part of God, 1 Cor. i. 9, 26 ; 2 Tim. i.
9 ; 1 Pet. i. 15 ; ii. 9.
God's sovereignty linked with His absolute power and dominion.
Are not. As yet have no existence. So Abraham's seed.
Special allusion to the condition of the Gentiles, 1 Cor. i. 28.
Quickening the dead, the act of Omnipotence ;
Calling things that are not, the act of Omniscience.
Quickening in respect to Jews, dead in Abraham's dead loins ;
Calling in respect to Gentiles, who had not before been, Hosea i. 9, 10.
Kadcos yeyp. The fact mentioned in harmony with the passage, though not giving
its contents. Von Hofm.—Iiarepa ttoXX. edv. Meaning of the name Abraham, 3X
jion, ' father of a multitude ;' changed from Abram, which is only ' exalted father,' D")3N.
Grot.—^aTevavTi. ov ewiaT. Abraham made a father by God himself. Orig. Like
God. Chrys., Theod., rar.,Est., Doddr. After his example, ^ms., Tir. By a spiritual
relationship. Beza, Vat., Est. The paternity altogether spiritual. Stuart, Chalmers.
In the presence and sight of God. Rosenm., Parkhurst. A question asked: Before
whom did he believe ? Grot. In the unfathomable judgment of God. Tir. In God's
purpose and decree. Men. In His esteem. Beza, Pyle. According to the judgment or
will of God. Flatt. In the eyes or omniscience of God as the Creator of the seed. Ols.
Before God who appeared to him. Meyer. Refers to the inward revelation given to
Abraham of God's almightiness. Nielson. No more so as in his lifetime ; only before
God. Phil. Before God, in whose sight he believed. Ellicot. Before God who quicken-
eth, Ac, he stood when he believed ; and because God has shown Himself the same
God still, is Abraham before Ilim the father, &c. Von Hofm. Heb. ^jJ, before or
answering to. Gen. ii. 18. JIamm. The grammatical construction, Kar. tov Oeov
Kar. ov, &c. Ellicot. He is our father before Him before whom he believed. De Wette,
Meyer, Phil. By the construction called attraction, ov, instead of iiri ov, eis ov, or
to. KarevavTi. rendered 'over against,' Mark xi. 2; xii. 41; xiii. 3; Luke xix. 30.
Heb. 'JE'?. — Tov ^OJOTTOLOVVTOS, who vivifies. Ileb. n;n, to restore life, health, or lost
function, as in a leper, 2 Kings v. 7 . —KaXovvTOS , summons to rise into being, and
appear before Him. Eisner. Calls into action and enjoyment, Doddr. Utters His
disposing command over that which does not exist as over that which does. Meye>'.
He called us Gentiles who were not, and willed us out of a state of non-existence.
Clem. Rom. Names that which is not as that which is. Beng. Calls into being. Stnlz,
Van Ess, De Wette, Thol. Shows, registers, names. Von Hofm. Heb. K1\>, to call
CHAP. IV.] SUGGESTIVE COMMENTARY. 263
into existence, 2 Kinprs viii. 1 ; Ps. cv. 16. Glass.— Ta firj dvra, things of no value.
Eras. Yet unborn. Grot., Els., Doddr. Not as absolutely nothing, but as existences
not yet formed into concrete manifestation. Ols. Gentiles. Whitby, Burhitt. Isa;ic.
T. Edwards. I have made thee a father, &c., was God's word when Abraham, accord-
ing to appearance, was only a single individual ; his paternity therefore spiritual and
miraculous, not sensible or natural. Von Hofm.— ih dvra, as the things that shall
be. Nidson. As things that are. J)e Wette, Thol.
18. Who against hope believed in hope, that he mipht become the father of many
nations, according to that which was spoken. So shall thy seed be.
Who. Faith exalted as a God-lionouring instrument of justification.
Abraham's faith held up by the Spirit for imitation.
Abraham honoured God and is here honoured by Him, 1 Sam. ii. .30.
Against hope. Beyond hope ; when no ground of hope appeared.
Faith overleaped the obstacles of physical incapacity.
Sentence of death on promises before their fulfilment.
Joseph enslaved and imprisoned before his dream is realised.
Christ dead and buried before giving life to the world, John xii. 24 ;
Luke xxiv. 21.
Natural despair precedes evangelical hope.
The birth of the new man as unlikely as that of Isaac.
Believed. Had implicit confidence in the promise.
Faith blooms on the grave of natural hopes, 2 Cor. i. 9.
" Though He slay me, yet will I trust in Him," the triumph of faith.
Job. xiii. 15.
Christ's voice to the self-despairing. Be not afraid, only believe, Mark
V. 36.
In hope. 1. With hope ; though without any natural groimd for
it;
2. In hope ; or in what was yet only an object of hope.
Abraham believed both against hope and in hope.
No hope from nature ; all hope from God's truth and omnipotence.
Against hope from reason ; in hope from the promise.
Saving faith sees no hope in self, all hope in Christ.
Abraham's faith a hopeful, therefore a cheerful faith.
Faith the foundation of salvation ; Hope the rising edifice ; Charity
the topstone and perfection. Orifjcn.
That he might become— ^.e., In order to his becoming.
His faith the means of the promise being fulfilled.
" If ye will not believe, surely ye shall not be established," Isa. vii. 9.
Unbelief ties the hands of Omnipotence, Mark vi. 5.
264 SUGGESTIVE COIVBIENTART. [CHAP. IT;
According to a man's faitli, so is it done to him, Matt. viii. 13.
Abraham a distinguished believer, to be the father of all such.
His faith to be not only a pattern but a germ. Olshausen.
Great graces and great conflicts croAvned with great blessings.
All Abraham's seed believe against natural hope, Isa. xl. 31.
That which was spoken. Faith ever guided by the promise.
Faith's only and all-suflicient warrant the word of God.
Faith should be up to the promise though not beyond it.
" Be it unto me according to Thy word," was Mary's crown, Luke
i. 38.
Faith's glory is that it rests on nothing but God's naked word.
Grasping a promise, faith says. It is enough, and smiles at apparent
impossibilities. All things possible with God.
" Thus saith the Lord," is more than all demonstrations and secu-
rities.
Faith's greatest triumph is to "see nothing but sky and water and yet
believe.
The believer " shares in the Omnipotence he trusts."
Happy they who believe without seeing, John xx. 29 ; 1 Pet. i. 8.
So shall thy seed be. Like the stars — 1. In nmnber. Gen. xv. 5 ;
Deut. i. 10 ; Heb. xi. 12 ; 2. In glory and splendour, Dan. xii.
3 ; Phil. ii. 15.
Glory and multitude combined in the description of them, Ps. ex. 3.
Ilap' iX-rrida, against hope. Vula., Mart., Diod. Without hope. Beng. Without
yet having hope. Van Ess. When there was nothing to hope. Luth., Flatt. Where
there was nothing, &c. Von Hofmann. — 'Ett' €\tl5i, having hoped. Mart. With
hope, hopefully. Schleusner. Compare Acts ii. 26 ; 1 Cor. ix. 10. — Ei's to yeveadai,
believed that he should become. Mart. So that he became ; or, that he should be ; et J,
like the Heb. ^, expressing the future. Flatt.
19. And being not weak in faith, he considered not his own body now dead, when he
was about an hundred years old, nor yet the deadness of Sarah's ivomb.
Not weak. Elegant figure of speech ; = having stronv;; confidence.
]\Iight liave been weak. Reason opposed tlie promise.
Had to confront objections, dilUculties, natural impossibilities.
Various degrees of faith. Great faith. Matt. viii. 8-10 ; xv. 28 ;
little faith, xiv. 30, 31 ; xvi. 7, 8.
Faith capable of increase, Luke xvii. 5 ; 2 Thess. i. 3 ; of decay,
Luke xxii. 32.
Zechariah's weak faith made him blind, Luke i. 18 :
CHAP. IV.] SUGGESTIVE COMMENTARY. 265
Mary's strong faith made her the mother of her Lord, ver. 3S.
Considered not. Took no thought of, directed not liis eye to it.
Looked not at his dead body but God's life-giving power.
Considered not his own person but God's promise.
Carnal reason considers the difficulties in the way ;
Faith looks only at the promise and the power of God.
Nothing has power to hinder a divine promise.
Faith considers not the guilt but the blood that atones for it.
Looks not at the unworthiness of self but the worthiness of Christ.
Thinks not of its own inability but of the power of the Promiser.
The w^ord of invitation and promise faith's only plea.
Now dead — i.e., As to any power of begetting. " As good as dead,"
Heb. xi. 12.
Faith must verify itself and grow among conflicts.
Hundred years old. Since Shem, no seed at such an age.
Natural laws are God's appointments, not God himself.
Abraham's vigour continued even after Sarah's death, Gen. xxv. 2.
Deadness of Sarah's womb. A double impossil)ility. Gen. xvii. 17.
Sarah now ninety years old and long past child-bearing.
Sin weakened men's bodies and shortened their lives.
Longevity with other lost gifts restored in the millennial age, Isa.
Ixv. 20.
Sarah's dead womb the image of a s|)iritually dead soul.
" Wlio can brinjTf a clean thing out of an unclean ? " Job xiv. 4.
Mt; do'^ei'T^O'as = because he was strong in faith. lie who was an hundred yeai-s old
regarded the deadness of his own and his wife's body without wealiness of faith. Von
Hofm.—Ov KaT€V07](X€. Negative o^ not found in Codd. Sin., Vat., or Alex. Some
MSS. have (is instead. Kar, and ov kut. not to be decided on external testimonies:
the preference to be given to the former on internal grounds. Von Hofin. The latter
prefen-ed by Griesbach and Olshausen. Heb. i33J = continued loolc or contemplation.
So Heb. iii. 1; xii. 3.— 'H677. Omitted in Cod, Fa«.— Nei^e/cpw/aevoz/, his dead body.
Meyer. His body in its dead state. Von IIofm.—^eKpuaiv., mortification, i.e., barren-
ness. Pise, Eras.
20. He staggered not at the promise of God through unbelief; but was strong in faith,
giving glory to God.
Staggered not. Did not doubt, as Matt. x.vi. 21 ; ^lark xi. 23 ;
Acts X. 20.
Made no objection ; questioned not hoAV it could be, as Luke i. 18.
Did not dispute ; held no parley with reason ; hung in no suspense.
Strong faith is childlike and asks no questions.
2G6 SUGGESTIVE COMMENTARY. [CHAP. IV.
Regards not the discouragements of second causes.
Abraham laughed, not as doubting and distrusting, but rejoicing and
admiring.
Peter looked at the heaving waves, and staggered at the word of
Jesus ;
Abraham looked at his dead body, but staggered not at God's i^ro-
mise.
Sinful to doubt after either a divine promise or command.
At the promise. God's promise sufficient for man's -peace.
" The voice that rolls the stars along, spake all the promises.'*
God's Amen is faith's Hallelujah.
Through unbelief. Unbelief staggers the soul, faith stays it.
Doubts about Christ saving us are the brood of unbelief.
" 0 thou of little faith, wherefore didst thou doubt ? " ]\Iatt. xiv. 31.
Was strong. Gr., Grew or was made strong. Acts ix. 22 ; Heb.
xi. 34.
The promise gave strength both to Abraham's soul and body.
Faith strengthens the soul, unbelief weakens it.
In faith. 1 . Grew strong in faith ; faith grows by exercise.
2. Was made strong by faith ; faith a bracing grace.
The world's heroes strong by faith in themselves, God's by faith in
Him.
" Go in this thy might : have not I sent thee ? " Judges vi. 14.
Faith the strength, of God's champions in every age, Heb. xi.
Sent David to meet Goliath, and Daniel into the lions' den.
Makes the most timid a hero. " Out of weakness were made strong."
"Weak faith not rejected, but strong faith commended.
Strength of faith triumphs over doubts and fears. Matt. xiv. 30, 31.
Giving glory to God. Faith glorifies God, unbelief dishonours
Him.
Faith gives glory to all God's character and attributes ;
More especially — 1. To His faithfulness ; 2. To His benevolence ; 3.
To His almighty power.
Faith builds alone on the foundation of God's attributes.
Honours God, and is therefore honoured by Him.
Not to believe God is to offer Him the deepest insult, 1 John v. 10.
God's honour and man's interest combined. Faith secures both.
Al)raham giving glory to God waxed strong in faith.
Faith glorifies God, and in so doing becomes stronger.
The more we exalt God's almightiness, the stronger we grow.
Trusting in God, we " share the Omnipotence we trust."
CHAP. IV.] SUGGESTIVE COMMENTARY. 267
Faith is linked with charity, and thinks no evil of God.
Worthy medium of justification as giving God all the glory.
Ai.€KpL67] {Sea, indicating division, and Kpivo/xai, to judge ; to be of various judg-
ments). Hesitated. Eras., Cam. Disputed. Pag., Mor., Pise. Questioned. Vat.—
' Euedvua/xuidri ttj Tnar, was strengthened by faith. Bern, Pi.<:c., Mart., Diod. By the
exercise of faith. Doddr. Received strength by faitli for corresponding action. Von
Jlofm. Was strong in faith. Luth. Was mighty. Stier. Remained steadfast. Van Es,-;.
Stood fast. Knapp, Goss. Firmly, most certainly and steadfastly, believed. Flatt. Was
made strong in faith. Ellicot. Strengthened himself in faith. Passive for Midd., as
Heb. Hithp., often used for Kal or Niphal. Heb. ly;, ' strengthened himself in his
riches,' Ps. lii. 9.— Aous 5o^. r. 0., by the faith itself, not the action it led to. Von
Hofm.
21. And being fully persuaded that what he had promised he was able also to perform.
Fully persuaded. Having full assurance, Luke i. 1 ; Rom. xiv. 5 ;
2 Tim. iv. 5, 17.
]\Ietaphor from a ship carried forward with full sail.
Gave out all his canvas. Ventured all on God's word.
Believed without hesitation or reserve. Full assurance of faith, Heb.
X. 22.
Grounded on full assurance of understanding, Col. ii. 2.
Conducts to full assurance of hope, Heb. vi. 11.
Faith a filling grace. Unbelief empties and keeps empty.
Able. God's ability the foundation of faith's stability.
Faith honours God by counting Him able.
" I know that Thou canst do everything," Job xlii. 2.
" Is anything too hard for the Lord ? " Gen. xviii. 14.
" With God all things are possible," Matt. xix. 26 ; Luke i. 37.
"No restraint to the Lord to save by many or by few," 1 Sam.
xiv. 6 J 2 Chron. xiv. 11.
I[\7]po<popri6eLS (TrXrjpos, full, and (popecv, to carry). Being full of confidence ; his
heart fully fixed, as Rom. xiv. 6 ; fully established, as 2 Tim. iv. 17. Made sure with
a certain, full persuasion. Eras., Vat. Being fully persuaded. Pise. Altogether per-
suaded. Grot. Persuasion unmixed with doubt. Flatt. So Suetoniiis : Persuasiouis
plenus. Heb. «!??, 'Fully set in them to do evil;' LXX iir\r]po<popi]6r], Eccles.
viii. 11.
22. And therefore it was imputed to him for righteousness.
Therefore. Faith worthy of having so much ascribed to it.
Gives all glory to God, and takes no merit to itself.
268 SUGGESTIVE COMMENTARY. [CHAP. IV.
I^Iaking faitli tlie medium of salvation, God secures to HimseK tlie
glory.
"W^orks exalt the creature, faith exalts the Creator.
Faith from its very nature can glory only in God.
Dependence on Christ a meet bond of union with Him.
Imputed to him for righteousness. According to Gen. xv. 6.
Faith renomicing all righteousness of its own is counted for righteous-
ness.
Is imputed for righteousness, therefore is no righteousness itself.
Imputed for righteousness because ap^^ropriating the righteousness of
Christ.
Emptying of self, it j^repares us for the fulness of God, Ej^h. iii. 19.
23, 24. Now it was not ivritten for his sake alone, tha/ it vias imputed to him; but for
us also, to whom it shall be imputed, if we believe on hii>i that raised up Jesus our Lord
from the dead.
Not for his sake alone. Either — ]. To honour him throughout
all time ;
Or, 2. To show the way in which he himself was justified.
Not recorded as if the privilege were an individual one.
Justification by faith no singuhxr way peculiar to Abraham.
For us also. To teach us God's method of justifying siimera.
Abraham ever presented as the type and pattern of believers.
His case to be perpetually repeated in the gosj)el age.
The same method of salvation for all his spirilrial seed.
The faith of the Old and New Testament essentially the same.
Abraham's case no mere past, but an ever-present history.
Old Testament records applicable to times of the New, Rom. xv. 4 ;
1 Cor. X. 11.
Its histories written for precedents and examples in all time.
History comes up here in the highest sense as a guide of life.
Not so much the externals as the spirit of Old Testament history to
be grasped.
Histories of the Old Testament have their everlasting truth in tlie
New.
Shall be imputed. Gr., Is to be imputed. Future emphatic.
Not only after Abraham, but after Paul, to the end of the world.
No foundation but Christ, and no way of building on it but faith.
Faith is to give the sinner the only righteousness he can ever possess.
The certainty of righteousness being imputed where there is faith.
CHAP. IV.] SUGGESTIVE COMMENTARY, 2C9
God's decree. As to Abraham, so to all liis seed, Isa. xlv. 25.
If we believe. Gr., To those who believe ; or, while we believe.
Faith to be imputed for righteousness as often as men beaer'^.
The special faith in the New Testament age now particularly described.
On Him. Faith not a mere theoretic assent to a truth ; but a cordial
confiding in a person, and that person God.
Saving faith not merely historical but fiducial.
Here referred to God the Father as raising Christ from the dead.
So 1 Pet. i. 21.
Raised up Jesus. A connecting point ^\^th Abraham's faith, ver. 17.
Faith to be in God as raising up Christ from the dead —
1. From this being the distinguishing fact and evidence of redemption ;
2. From the same power being put forth in a believer's soul, Eph. i.
19, 20 ; ii. 5, 6 ;
3. From the resemblance to Abraham's faith, Heb. xi. 19.
In Abraham this form of faith seen especially in relation to the offer-
ing up of Isaac.
Abraham saw in it not the ruin of a son but the recovery of a world,
John viii. 56.
The Christian's faith is — 1. Faith in the once dead but now Eisen One ;
2. Faith in the living God who raised Him from the dead.
In raising up Jesus, God — 1. Sealed Him as the long-promised seed.
2. Testified His satisfaction with Him as a Saviour.
Faith in God as raising up Jesus is — 1. Faith in Jesus as God's Son,
Acts xiii. 33 ;
2. Faith in His death as an atonement for sin, John xvi. 10. ^
Abraham's faith looked forward to what was to be done ;
Ours looks backward to what has been done already.
In both cases it is faith looking to God as quickening the dead.
Abraham's faith rested on a promise ; ours rests on a fact.
Promise and fact both connected A\ath the promised seed.
Jesus our Lord. Jesus declared such by His resurrection. Acts ii.
32-36.
Every knee to bow and tongue to confess that He is Lord, Phil. ii.
9-11.
The promised Saviour to be Lord and Euler of all, Ps. ii. 6-8 j ex,
1 ; Acts X. 36.
Faith is cordially to accept and trust in Him as such, Ps. ii. 10.
Faith embraces the widest contrast the world has ever seen.
Jesus our Lord ! The Crucified One, our King !
He who lay in earth's manger, now seated on heaven's throne.
270 SUGGESTIVE COMMENTARY. [CHAP. IV.
The BalDe of Betlileliem, Prince of the kings of the earth.
0^^^led and worshipped as Lord while He lay in the stable, Matt. ii. 11.
Jesus our Sa^dour only as He is our Lord.
All power given to Hini in heaven and in earth, Matt, xxviii. 18.
Anf^els, principalities, and powers made subject to Him, 1 Pet. iii. 22.
Lord both of our bodies and our souls, Rom. xiv. 7-9 ; Acts vii. 59.
Lord both of this world and the next ; has the keys of hell and death.
Rev. i. 18.
Jesus the only Lord of the conscience. Acts ix. 6 ; 1 Cor. ix. 21.
King of Israel and Governor of the nations, John i. 49 ; Ps. xxii. 28 ;
Rev. i. 5 ; xi. 15 ; xix. 16.
As our Lord, to be both trusted in and obeyed. Acts xvi. 31 ; Luke
vi. 46.
Jesus the King, Head, and Lawgiver of His Church, Acts i. 2, 24 ;
Rev. ii. 1. 23 ; Isa. xxxiii. 22.
MeXXet, 'is, or is designed to be,' imputed to them. Was taken into view for them
in Abraham's time, Ols. The same thing shall be experienced by them. Von Hnfin.
Implies purpose, certainty, and continuance. For 'KvpLOV 7]fx., 'our Lord,' see chap.
i. 3.
25. Who was delivered for our offences, and was raised again for our justification.
Was delivered — i-e., Unto death, Isa. liii. 6, 12, LXX ; Rom. viii.
32 ; Acts ii. 23.
Includes all that Christ suffered from men and devils.
Delivered up first by God, and only then by man, John iii. 16 ;
xix. 11.
Delivered by Judas, John xix. 11 ; by the Jews, xviii. 35 ; by Pilate,
xix. 16.
Christ crucified, God's chosen way for a world's redemption.
God delivering up Christ, the highest proof of His love to man, John
iii 16.
Faith views God's love in giving, as well as His power in raising Him.
God delivered up His Son, but not without His own. consent, John
X. 17, 18.
God delivered Him to death, but man inflicted the blow.
God put Him to grief ; man put Him to death, Isa. liii. 10, 7.
Jews and Gentiles united in His death as both to be interested in it.
Under the law, the sacrifice killed by those it was to benefit, Lev.
i. 5.
CHAr. IV.] SUGGESTIVE COMMENTARY. 271
God delivered Jesus to the Jews as lie sent Josepli to Egj^^t, Gen.
xlv. 8. ° ' .
The sin in both cases man's, the purpose God's, Acts ii. 23 ; iii. 18.
The death of Jesus a divinely chosen one, John xii. 32, 33 ; Gal.
iii. 13.
Delivered, as our Surety; not only for our benefit, but in our
place.
For our offences. Gr.^ On account of, or because of them.
Sins imputed to and laid upon Him, Isa. liii. 6 ; 2 Cor. v. 21 ; 1
Pet. ii. 24 ; 1 John ii. 2.
As the sin-bearer, Christ was delivered to death whicli is sin's wages.
Two goats required on the day of atonement to represent this, Lev.
xvi. 5, &c. ;
One dies for sins, the other carries them away into the wilderness.
Our offences required a sacrifice and surety to bear them.
" Die man, or justice must, unless for him
Some other able and as willing pay
The rigid satisfaction, death for death ! " Milton.
Terrible evil of sin that could only thus be atoned for.
Sin must either bring the sinner to hell or the Saviour to tlie
cross.
Terrible justice of God. What hope for the sinner who slights tlie
Surety ?
If such was done in the green tree, what shall be done in the
dry?
Raised again. Christ's resurrection the complement of His death.
The foundation of Christianity and of a sinner s hope, 1 Pet. i. 3.
God's formal acceptance of His death as an atonement. See chap.
i. 4.
For our justification. Gr., On account of, or because of it.
1. In order to it as future ; 2. Because of it as past.
Our sins the cause of Christ's being delivered to death ;
Our justification the cause of His being raised from tlie dead.
Believers referred to in both cases, viewed as members of Christ's
body.
Christ stricken for the transgression of God's people, Isa. liii. 8.
Foreordained and manifested as a slain Lamb for believers, 1 Pet. i.
19-21.
His death the payment of their imputed debts ;
His resurrection God's open acknowledgment of it.
272 SUGGESTIVE COMMENTARY. [CHAP. IV.
Christ's resurrection was — 1. His o\vn justification as tlie Head,
1 Tim. iii. 16 ;
2. Believers' virtual justification as the members, Eph. ii. 5.
God's testimony of acquittal good for both Head and members.
The completion of His o^vn redemption work, John xix. 30 ;
The beginning of redemption in those who are His.
The guarantee — 1. Of the believer's acquittal from all law charges,
Eom. viii. 34 ;
2. Of both his spiritual and physical resurrection, Eom. vi. 4, 5, 8 ;
viii. 11 ; 1 Cor. xv. 20-23.
Justification is resiu-rection from legal or judicial death ;
Sanctification is resurrection from spiritual death ;
Glorification is resurrection from physical death :
All secured in Christ's resurrection and realised through faith.
In this verse is the whole of Christianity comprehended. Luther.
*0s, Ac, predicates the intimate connection between faith in this God and the impu-
tation of it for righteousness. For God has here shown His power to quicken the dead
in Ilim who for our salces and for our expiation was delivered up to death ; so that His
being raised again from the dead serves to make us certain of that expiation in faith,
and thei'eby partakers of it, and so righteous. Von Hofm. — llapedodr]. Allusion to
Isa. liii. 6; Kvptos irapeduKev avrop. LXX. This whole prophecy applied by the
ancient Jews to the Messiah. See chap. iii. 25. So on Ps. xxii. 8, it is said : When
Messiah was shut up in prison (thus believed to have already come) they daily gnashed
on Ilim with their teeth, winked with their eye, nodded their head, put out their lips ;
a-i it is said, 'All that see me laugh me to scorn,' &c. On ver. 9 it is said : All kinds of
rollings I (the Messiah) bear ; their sins do Thou roll on me and I will bear them. On
ver. 16 : In the week (Daniel xi.) in which the Son of David comes, they shall take
wooden beams and lay them on His neck. Of this hour David wept and said, » My
strength is dried up like a potsherd.' They shall compress thy spirit with the
yoke, and for their sins thy tongue shall cleave to thy jaws. SchUtpen, De Me.ssia.
— Ata T7)P OLKaiOKTiv 7//i. Some MSS. read diKaioa-vvrjv, righteousness. On account
of our righteousness. Luth. Because we are justified. Syriac On account of our justi-
fication. Benff., De Wette. Because of our being righteous. Van Ess. In order to our
justification. Hodge. Alliterative use of the same preposition with a different meaning,
as ver. 2.3, 24. Alford. Believing humanity risen from sin and death in and with
Christ the Substitute and Representative. Phil. Marks the result of our acquittal.
Jioscn. The ground of our faith, and so of our justification. Bene/. Indicates the
formal acceptance of His death as an expiation. Hodge. Delivered for the abolition of
sin; raised for confirmation of the atonement made thereby. Calv. Our justification,
i e., the ground of it Christ's obedience unto death. Brown. Christ's death has only its
significance through the resurrection, which is victory over death ; and neither can be
thought without the other. Ols. Christians assured by Christ's resurrection of the
removal of their guilt. Flatt.
CHAP, v.] SUGGESTIVE COMMENTARY. 273
CHAPTER V.
1, Therefore being justified by faith, we have peace with God through our Lord Jaus
Christ.
Therefore. The summing up of all the preceding discussion.
Comes to the precious fruits of justification by faith.
Justified by faith. Made righteous before God through believing.
Describes the true children of Abraham whether Jew or Gentile.
We have. Are brought into iimnediate enjoyment of glorious privi-
leges.
Like Abraham, we have most in reversion ; much in present pos-
session.
Peace. Reconciliation ; friendship ; the opposite of enmity.
Justification removes the guilt and makes way for peace.
Not only a feeling, but the most glorious real relation.
Rest from the agitations of conscious guilt ;
Freedom from terror and the forebodings of wrath ;
Removal of enmity and a state of positive friendship.
With God. A divine, not a w^orldly peace, John xvi. 33.
Gr.j To or tow^ards God. We are embraced by a reconciled God.
Sin creates estrangement and emnity between God and man.
A standing controversy between God and the unpardoned sinner.
With justification comes a change in our whole relation to God.
Peace with God is not merely harmony but a covenant state.
Justified Abraham w^as taken into covenant and made the friend of
God.
A holy righteous God cannot be at peace with an unpardoned sinner.
Peace with God is peace on both sides — 1. God is pacified ; 2. The
sinner is reconciled.
With guilt on the conscience remains enmity in tlie heart.
No middle place between enmity and friendship with God.
God the best friend and the worst enemy.
Peace, within and without, the fruit of peace with God.
Peace with God the first and immediate fruit of justification.
Through our Lord Jesus Christ. Christ satisfied the claims of
justice.
The daysman who laid his hand upon both, Job ix. 33.
Jesus our peace, Micah v. 5 ; Eph. ii. 14. The Mediator, 1 Tim.
ii. 5.
s
274 SUGGESTIVE COMMENTARY. [CHAP. T.
The sacrifice by which we enter into covenant with God, Ps. 1. 5.
Breaks clo\\'n the middle wall of partition, Eph. ii. 14.
Blots out the handwriting that was against us, Col. ii. 14.
The maker, matter, and maintainer of our peace, Col. i. 20.
A mediator between God and men necessitated by the fall
Without a mediator man walked A^ith God in Eden, Gen. ii. 19.
The need of one felt and acknowledged at Sinai, Exod. xx. 19 ; Gal.
iii. 19.
No peace with God but through the blood of the cross. Col. i. 20 ;
Eph. ii. 16.
The mediator accepted, God is at peace with the sinner.
The blood trusted in, the sinner has peace Mdth God.
" Our Lord Jesus Christ," the Saviour's full name and title.
Often placed at the beginning and end of a discussion, ver. 11, 21 ;
vi. 11, 23.
Sweet and precious name ; lofty and magnificent title.
Name as ointment poured forth, dear to upright souls, Cant. i. 3.
To be remembered in all generations, Ps. xlv. 17.
They that know it will put their trust in Him, Ps. ix. 10.
For its several parts, see chap. i. 3 ; iv. 24.
AiKanijdePTes, justified. Beza, Pise, De Wette. Made righteous. Ltith. Cleansed.
Grot. Declared righteous. Stiei-.— ^K TTicTTeoos, by or from faith. Faith held to be
the sine qua non of salvation by the early Church. Faith is the key of knowledge, and
makes us children of God. Clem. Rom. Impossible to be saved without faith. Origen.
A man is justified by the liberty of faith, not by the bondage of the law. Tertullian.
Faith is— 1. Belief in the truth of divine doctrines ; 2. Confidence in divine promises.
Joh. Dam. Is-1. Cognitio ; 2. Afl"ectus, Victor of St Hugo. Credere Deum, to believe
that God is ; credere Deo, to believe that God speaks iruth ; credere in Deum, so to
believe in God as to love Ilim, go to Him, cleave to Ilim, be incorporated with His
members : this last alone justifying faith which begins to work by love. Peter Lombard.
Lombard and the schoolmen generally distinguished between subjective and objective
faith, fides qua, and fides quce creditur ; also between fides /ormaia, which works by love,
and fides informis, which does not. Aquinas makes faith a virtue, giving it the first
and highest place. Pelagianism the result of these notions, till Wessel and Savanarola
returned to the pure gospel as forerunners of the Reformation. Roman Catholics con-
founded justification with sanctification in the one act of making righteous. Protestants
separated these, making justification a legal act, and sanctification a physico-thera-
peutical or healing one. Doth admitted faith, but the Roman Catholic added works as
a necessary condition with a certain degree of meritoriousness. According to the Pro-
testant, ' Sola fides justificat.' Arminians and Socinians restricted justification to the act
of granting pardon. Mennonites and Quakers viewed it as a therapeutical act. Arminius
and Socinus more nearly allied to Roman Catholics as to faith and works, but denied
the meritoriousness of the latter. Roman Catholics undci-stood by faith a mere histori-
cal faith. According to the Protestant, saving faith ever followed by good works, and
is a cordial confidence wrought in us by the Holy Ghost through the gospel. Among
CHAP, v.] SUGGESTIVE COMMENTARY. 275
the Protestants, Andrew Osiander maintained justification and sanctification to be one
act. Lutheran and Calvinistic mystics attached, like the Quakers, much importance to
SJinctification, and were much opposed to the theolop:y whicli regarded justification ua
an external legal transaction. In tlie eighteenth century the scriptuml doctrine of
justification as distinct from sanctification, was given up by many Protestant theologians,
who manifested a strong leaning to the Roman Catholic view, in regarding both us
different aspects of one and the same act. Hapenbach.— Exo/Jieu, Codd. Sin., Vat , and
Alex, have exiofxef, let us have. So the Syriac, Origen, Chrys., Theod., the Vulgate,
&c.; Chrys., Theoph., Ambrose, and Anselm, appear to have read both ways. The sub.
junctive rejected by Griesbach, Meyer, Thol,, Alford, Arc. Indication of the incipient
darkening of the doctrine of justification by faith. Lanpe. Tiie place for exhortation
only arrives when the consequences of justification have been freely and fully set forth.
Alford. On the other hand, ix^P-^^ 'i^^s the greater weight of testimonies, and is to be
preferred on internal grounds. Von Hofm. We have peace. Luth. Let us preserve
peace, i.e., by sinning no more. Estius. Let us liave no more fear of damnation, us
reconciled to God. Tir. Let us enjoy peace. Koppe. Let us have peace. Ellicot. —
IIpos Tov Q., ajaid vel erga Deum. Beza, Pise. Cum Deo. Vulg., Par. Exe"' dp.
irpos TLva, to stand in a relation of peace with a person and not in a hostile one. Von
Hofm. 'Aitt T. Kvp. i]fi. I. X. Emphasis on Jesus Christ. Our relation to God is
to be one of peace, but not otherwise than through Jesus Christ. Von Hofm.
2. By whom also we have access by faith into this grace ivherein we stand, and rejoice
in hope of the glory of God.
By whom also. Not only peace with God, but entrance into it
through Christ.
Having procured it by His blood, He applies it by His Spirit.
Gives the faith that brings righteousness and peace, Heb. xii. 2.
Have. Gr., Have had ; i.e., when we became believers.
Access. Entrance; (rr., Introduction. Led, not entering of ourselve-».
Christ the door into heaven and the Father's favour, John x. 9 ;
xiv. 6.
Gives access by giving faith and the Holy Ghost, who works it, Jnhu
xvi. 8, 10.
Entrance into a state of favour as well as the state itself by Christ.
The application of redemption as needful as its procurement.
Unable of ourselves to overcome the difliculties in the way.
Abashed and humbled, we are led along by our kind Mediator.
Introduced as pardoned offenders and as strangers, Epli. ii. 2, 13.
Access not to God, as Eph. ii. 18; iii. 12 ; but to a state of favour,
" this grace."
Barnabas introduced Paul to the apostles' company ;
Christ introduced him into the Father's favour and fellowsliip.
By faith. The access by Christ ; the means, faith in Hmi.
Faith the fruitful mother of all divine blessings.
276 SUGGESTIVE COMMENTARY. [CHAP. V.
Itself Christ's gift tlirougli the operation of His Spirit, Heb. xii. 2 ;
Rom. viii. 9.
This grace. State of favour, acceptance and blessing.
Grace, in the gospel, is — 1. Kindness in God to ns sinners ;
2. Conformity in lis to God, as its blessed result.
Grace is — 1. God's love enjoyed ; 2. God's likeness imparted.
Always grace and never merit. Grace the foundation and topstone,
Zech. iv. 7.
State of justification and acceptance a state of grace.
Salvation from beginning to end the result of God's free love.
Stand. Gr., Have stood ; obtained a standing, 1 Cor. xv. 1 ; 1 Pet.
V. 12.
Indicates continuance and establishment, Jer. xxxii. 38, 40 ; John
viii. 44.
Not only admission to, but confirmation in God's favour, Phil. i. 6.
We stand fast ; grace inalienably possessed, John x. 28-30 ; 1 John
ii. 19, 27 ; iii. 9.
Stability in grace from the God of all grace, 1 Pet. i. 5 ; v. 10.
God and the believer no more enemies but friends, Isa. liv. 9, 10.
Enmity slain on the cross and buried in the grave of Jesus, Eph.
ii. 16.
Perseverance in grace because it is grace, Isa. xlviii. 9, 11.
Not by our strength and merit, but the strength and merit of the
Head, Isa. xlv. 24.
We stand, notwithstanding — 1. God's deserved anger; 2. Our own
weakness.
Stand, as discharged from guilt ; stand in the judgment, Ps. i. 5.
Rejoice. Gr., Glory ; boast. We glory but in a new and true way.
See chap. iii. 27.
The feeling of exultation and the language of triumph.
Sense of present safety and assurance of future bliss.
Peace with God the foundation of the highest rejoicing.
Christ the Anointed One gives the oil of joy for mourning, Isa. Ixi. 3.
Weeds of sorrow exchanged at the cross for garments of praise.
Christ's resurrection makes rejoicing a duty, Phil. iii. 1 ; 1 Thess.
v. 16.
Joy blooms on Calvary watered by the blood of the cross.
In hope. Peace with God the foundation of a joyful hope.
The gospel gives happiness in hand and more in hope.
Christ our hope ; no well-grounded hope out of Him, Col. i. 27 j 1
Tim. i. 1.
CHAP, v.] SUGGESTIVE COMMENTARY. 277
Cliristian hope sustains, Roin. viii. 24 ; gladdens, xii. 12 ; sanctifies,
1 John iii. 3.
The Holy Ghost the author of Christian hope, Rom. xv. 13.
Believers begotten to it by the resurrection of Christ, 1 Pet. i. 3.
The hope of believers a good hope, 2 Thess. ii. IG ; a lively hope, 1
Pet. i. 3.
Capable of increase ; believers to abound in it, Ptom. xv. 13.
Progress to the full assurance of hope a duty, Heb. vi. 11.
Glory. Beauty ; brightness ; blessedness. See chap. ii. 7, 10.
Something both to be seen and felt. "Weight of glory, 2 Cor. iv. 17.
Glory of God. 1. AVliich God possesses ; 2. Which God gives, Jolm
xvii. 24.
God's glorious presence in heaven the soul's highest felicity, Matt.
V. 8.
God gives grace and glory, Ps. Ixxxiv. 11 ; a crown of glory, 1 Pet.
V. 4.
Believers partakers of a glory that is to be revealed, 1 Pet. v. 1.
Shall appear or be manifested with Christ in glory, Col. iii. 4.
Guided by God's counsel now, received into glory herealter, Ps.
Ixxiii. 24.
The Head first received up into glory, the members follow, 1 Tim.
iii. 16.
Grace the root from which the flower of glory is developed,
Grace the foundation, glory the superstructure.
Access into grace here necessary to access into glory hereafter.
Grace is glory begun as well as the pledge and assurance of it.
Justification and glorification inseparable, Rom. viii. 30.
Peace with God here ; glory with God hereafter.
Glory of God the only true and unfading glory.
The source of all the glory to be enjoyed by the believer.
God the God of glory, Acts vii. 2 ; Christ the King of glory, Ps.
xxiv. 7 ; Isa. vi. 3 ; John xii. 41.
New Jerusalem adorned with the glory of God, Rev. xxi. 11.
The glory of God disclosed to the eyes of the dying martyr, Acts
vii. 55.
Christ's prayer for His peojDle that they may behold His glorj', John
xvii. 24.
Believers share in the glory they behold, 2 Cor. iii. 18.
Heaven is " Immanuel's land where glory dwelleth."
Kejoicing in hope here, we are joyful in glory hereafter, Ps. cxlix. 5.
Enough for rejoicing on earth in the hope of the glory in heaven.
278 SUGGESTIVE COMMENTARY. [CHAP. V.
Jlpoaayuryrjv, adductionem. Pise. Aditum, accessum. Pa(j., Cast., Mor. Intro-
duction. Wells, Maclcnight. Have been introduced. Doddr. npoo"a7W = to introduce
to princes ; irpoa a'ywyets, those who introduced others to them. Schottgen. Accord-
ing to Herodotus, those who introduced others into the moi-e immediate presence of the
Deity in the temple. Eaphelius. Called also conciliatores. Far., Steph. This idea
unsuitable here. OZs.— 'Ecrx'J/'v'a/^ff, have had. Fisc, Fag., Cast , Mor., Wells, Mac-
kniffht, Ellicot. It has been our lot to be brought. Eras. Obtained. Thol., Ruck.
Have had and still have ; a continuous result. Nielson. Past, and yet now also in it ;
and perhaps not now, only on the way to it. Von Hofm. — Tt? irLareL. Omitted in Cod.
Vat. and other MSS. Faith in this grace. Reiche, Baumgarten-Crusius. May be con-
nected with d$ T. xo-P^'^ ''• j better to take ei'j for Trpos with Trpoaayioyrjv, and
TTj TTtfl-rei for TnarevovTes. Ols. — XapLV. Cod. Alex, has X'^P'^^) Joj- State of
grace and acceptance. Doddr. Positive benefits believers enjoy in this life. Flatt.
Possession of forgiveness of sins or righteousness before God. Von Hnfm.—TavTrjV,
for ToaavTTjv, so great and distinguished a favour. Zeg.— FiCrrr}KaiJiev, we stand.
Beza, Fisc. Have stood ; viewed from the time of being justified. Far. Indicates
progress to further and still greater blessings. Tol. Are victorious in our cause. Steph.
Are firm, abiding, secure ; as 1 Cor. x. 12. Beza. Are raised up, erect ; not depressed
as before. Fer. Implies dignity ; firmness to resist ; preparation for further walk and
work. Far. We now stand with humble boldness in His presence, and cheerful con-
fidence that nothing shall remove us from His favour. Doddr. Imports stability and
security. Ols. In the possession of which we are. Van Ess. — Kai^xw/xe^a. Cod. Vat.
has Kavx(^p-€POi., Gloriamur. Vidg., Cast. Exultamus. Beza. Fulcimur. Grot. Glory,
in opposition to the boasting of the Jews mentioned in chap. ii. 23 ; iii. 27 ; or, we
exult. Wetstein. Indicates the absolute certainty of the hope. Ols. Heb. v}^, ^?V>
J^l, triumph, exult, rejoice. — Ao^t/s r. 0., God's image. Rude. His presence in
heaven. Ols. According to the Greek derivation, something seen (doKeoj, to appear) ;
to the Hebrew, something/ef« (""^^l? heavy),— 'weight of glory,' 2 Cor. iv. 17.
3, 4. And not only so, hut we glory in tribulations also : knowing that tribulation
worketh patience; and patience, experience; and experience, hope.
Not only so. Accumulated ingredients in tlie believer's happiness.
AVe not only glory in hope but even in present suffering.
Glory. Same word as in ver. 2 ; we rejoice, exult, triumph.
Not merely an inward but also an outward glorying, Luke x. 21 ;
xix. 37.
Tribulations. Troubles, afflictions. See further at chap. ii. 9.
The future glory contrasted with present tribulations.
" Tribulations," not one but many. Manifold temptations, 1 Pet. i. 6.
Believers here have tribulations, single sufferings, each having an end ;
The ungodly hereafter have tribulation, one continued woe, Eom.
ii. 9.
Tribulations are — 1. The situation ; 2. The ground, of our glorying.
AVe glory not only in spite of tribulations but because of them.
Tribulations are — 1. A means of spiritual improvement.
CHAr. v.] SUGGESTIVE COMMENTARY. 279
Not only the path to glory, but the preparation for it, Ileh. xii.
10, 11.
The proof and purification of our faith, 1 Pet. i. 7.
Not only not adverse to our hope but a furtherance of it.
The flood not only did not overwhelm the ark but raised it higher.
2. A fruit of faith and fellowship with Christ, 2 Thess. i. 4, 5 ; 1
Pet. iv. 13, 14 ; Rom. viii. 17.
Believers' tribulations often a portion of Christ's cross.
Peace in Christ is tribulation in the world, John xvi. 33.
Peace with God is war with sin and Satan, Epli. vi. 11-17.
Tribulation with Christ the path to the kingdom. Acts xiv. 22 ; Rev.
i. 9 ; vii. 14.
To suffer with Christ is given as well as to believe in Him, Vh\\.
i. 29.
Christ's reproach greater riches than the treasures of Egypt, Heb.
xi. 26. ^
Tribulations ivith Christ bring consolations from llim, 2 Cor. i. 4, o.
A joy to be counted worthy to suffer shame for His name. Acts
v. 41.
To partake of His suffering here is to partake of His glory hereafter,
Rom. viii. 17. i f r< i
Reproach for Christ connected with the spirit of glory and ol uou,
1 Pet. iv. 14.
Knowing. 1. Erom our relation to God as His children ;
2. From His gracious purposes in regard to us, Rom. viii. 28. _ ^
Worketh. 1. As occasion, not cause ; 2. As means in the Spirits
hand. . ,, ,
Patience. Constancy; perseverance; " patient continuance, chap.
ii. 7.
Tribulation not only does not drive us from Clinst, but draws us
nearer to Him.
Saplings rooted by storms. Steel hardened by fire.
In believers, tribulation works patience and perseverance ;
In unbelievers, it works impatience and apostasy.
A dead tree only loses by application of the pruning knife ;
A living one produces more branches and richer fruit.
Fire melts the wax and hardens the clay.
False hope consumed, good hope strengthened in the fire of trial.
False professors fall away in time of persecution, ^^1^^". xiii. -i ,
Sound believers become bolder in their profession 1 In . i. 14.
Patience does us more good than tribulation can do us harm.
280 SUGGESTIVE COMMENTARY. [CHAP. V,
Patience only learned in tlie school of affliction.
The trial of your faith worketh patience, James i. 3.
Every grace and virtue increases by exercise.
Passive jDatience has active patience as its reward.
Perfect patience marks a perfect Christian, James i. 4.
Patience is not only a readiness but a strength to endure.
God the God of patience, Rom. xv. 5. Long-suffering a fruit of the
Spirit, Gal. v. 22.
Christ, our example, learned obedience by the things which He suf-
fered, Heb. V. 8.
Experience. Proof of soundness as the result of trial, 2 Cor. ii. 9.
Gold tried with fire, 1 Pet. i. 7 ; James i. 12 ; Isa. xlviii. 10 ; Zech.
xiii. 9.
Faith verified and apx^roved by endurance of trial, 1 Pet. i. 7.
Tribulation both proves and improves Christian character.
Patience under trial proves — 1. God's love to us ; 2. Our love to
God.
Patient suffering followed by precious sealing. Rev. iii. 10 ; ix. 4.
Experience is when a man has been well tempted. Luther.
Hope. Hope of the glory of God already mentioned, ver. 2.
Hope confirmed by patience and proof of soundness.
Hope produced by faith but confirmed by its fruits.
Hope first the fruit of faith, afterwards the fruit of experience.
Patient suffering for Christ proves well-grounded hope in Him.
A good hope must have a good foundation, Heb. vi. 9, 10.
The house proves its foundation by the endurance of storms, Matt.
vii. 24, 25.
The evergreen of hope is nurtured by the tears of tribulation.
Christian hope both the parent and the child of patience.
Enables us to persevere, and by perseverance acquires strength, Rom.
viii. 24.
By patience and comfort of the Scriptures, we have hope, Rom.
XV. 4.
Hope confirmed by steadfastness becomes assurance.
A believer's hope ibecomes bolder when coupled with experience.
Present holiness confirms the hope of future glory.
One promise fulfilled, a pledge of the fulfilment of others.
The hope of experience to follow, not supersede, the hope of
faith.
As faith becomes firmer, hope becomes brighter. «
A chain of blessed experiences ending in full assurance of lioj^e.
CHAP, v.] SUGGESTIVE COMMENTARY. 281
Karepya^erai, operatur. Vulo. Perfects. Syr., Arab. Profliices. Vat. Effects.
Beza, Pise — 'TirofievT^v, sufferentiam. Tertullian. Calm, silent, humble patieuce.
Doddr. Steadfastness. Flatt, De Welte. Steadfast patience, SchoIz. — AoKLfji-qv, proof.
Syr., Arab., Mart., Schdtt., Flatt. So 2 Cor. ii. 9 ; xiii. :i ; Phil. ii. 22 I'robationera.
Eras. Explorationem. Grot. Experimentum. Cam. Experientiam. Z?«a, /'/.«c., /'ar.
Experience of God's supporting goodness, and proof of our sincere faith. Doddr. Proof,
trial. Parkh. Proving and the effect of it, confirmation ; here the latter. Ols. An
approved disposition. Nielson. Approval. Ellicot. AoKifJLLov, that which tries or
proves, viz., affliction, trial, James i. 3; doKifJiTj, the result of the trial. /^rofi/! The
first the means of patience, the second the effect of it ; just estimate of our real state.
Hamm. Locke. Aoki/llt], the quality of him who is Sokl/jlos, approved. Jieng. A
saying of the Rabbies : ' Providence produces alacrity ; alacrity, innocence ; innocence,
purity; purity, abstinence; abstinence, saiictification ; .sanctification, reverence;
reverence, fear of wickedness ; fear of wickedness, piety ; piety, the Holy Spirit ; the
Holy Spirit, the resurrection of the dead.' Sotah, ix. 5.
5. And hope mdketh not ashamed; because the love of God is shed abroad in our hearts
by the Holy Ghost, %vhich is given unto iis.
Hope. Gr., the hope ; that just mentioned as the fruit of expe-
rience.
Ashamed. 1. Disappointed ; 2. Ashamed in the day of triah
Instead of shame, this hope gives ground of glorying, ver. 2.
The present rather than the future eft'ect of Christian hope.
Gives boldness here ; becomes reality hereafter.
Shame incurred by reliance on fictitious promises.
Saints not ashamed of their sufferings here nor their hope hereafter.
Hope enables us to confess Christ and suffer for Him, Gal. vi. 14 ;
2 Tim. i. 12 ; Acts v. 41.
Believers not ashamed, as having— 1. A good Master; 2. A g..od
cause ; 3. A good hope. Henry.
The text an example of Paul's gradation and climax.
The hope of the believer contrasted with hopes that do make aslianu-d :
1. The hope of the worldling, by the insufficiency of its objects ;
2. The hope of the Pharisee, by the weakness of its foundation ;
3. The hope of the careless, by the falseness of its warrant.
Love of God. God's love to us as seen in the gift of His Son, vc-r.
6 ; John iii. 16.
Our love to God only the result of His love to us, 1 John iv. 19.
Sense of God's love draws out love to Him in return.
The Holy Ghost himself the gift and expression of God's love.
The Spirit's office to reveal the love of Gud in Christ, John xvi. 14, 15.
Knowledge and experience of this love the foundation of hope.
God's love in the gift of His Son an incomprehensil>le love.
282 SUGGESTIVE COMMENTARY. [CHAP. V.
A father will give up all before he gives up his own son.
God's love to His Son infinite like Himself.
Christ His beloved Son, Matt. iii. 17 ; Son of His love, "dear Son,"
Col. i. 13.
Yet given as a substitute for worms, criminals, rebels, Isa. xli. 14 ;
liii. 6, 12 ; Ps. xxii. 6.
Such love makes us neither ashamed of our hope in Christ nor oiu?
sufferings /or Him.
Shed abroad. Poured forth ; poured richly and abundantly.
Fulness of conmiunication ; hence rich experience of it.
Poured as a stream. Revealed in its magnitude.
Shed abroad, so as not merely to be knoTVTi but experienced.
Poured forth, as sweet ointment perfuming the soul ;
As copious rain watering and fructifying the soil.
Not merely a representation of the love, but the love itself.
Allusion to the outpouring of the Spirit at Pentecost, Acts ii. 33.
Man may spread abroad God's love, but cannot shed it abroad.
The love of God can only be shed abroad where God himself is.
In our hearts. Not on or into, but in our hearts, where the Spirit is.
The believer the temple of the Holy Ghost in which He dwells, 1
Cor. iii. 16 ; vi. 19.
God's love abides in the believer's knowledge and experience, 1 John
ii. 27 ; iv. 16.
Man presents God's love to the intellect, the Spirit sheds it abroad in
the heart.
The Holy Ghost. 1. As the Revealer of divine truths, John xvi.
13, 14 ; 1 Cor. ii. 10, 12.
2. The Author of di^dne experiences, Rom. viii. 2, 13-16, 26, 27.
All consciousness of God's love in Christ through the Holy Ghost.
The Spirit's office was — 1. To prepare Christ for the sacrifice, Luke i.
35 ; Heb. ix. 14 ;
2. To communicate the love of God in providing it.
The Holy Ghost is — 1. The Revealer of God's love to us ;
2. The Author of our love to God and one another, Rom. xv. 30.
Full satisfactory evidence of God's love given by the Holy Ghost.
Given unto us. Gr., Who was or has been given to us, Eph. iv. 20 ;
Rom. viii. 15, 16.
Therefore possible to each. A future fact guaranteed by a present
one.
Given to all believers as — 1. The pledge of what is to come, Rom. viii.
23; 2 Cor. i. 22 ; v. 5 ; Eph. i. 14 ; 2. The witness of our sonship,
CHAP, v.] SUGGESTIVE COMMENTARY.
283
Rom. viii. 16 ; Gal. iv. 6 ; 3. The Author of all gracious fruits
and experiences, Gal. v. 22, 23 ; 4. The Eevealer of all divine
truth, John xvi. 13, 14 ; 1 Cor. ii. 10, 12 ; 1 John ii. 20, 27 ; 5.
The seal and bond of our union with Christ and God, Ejjh. iv.
20; Rom. viii. 9-11.
God's love made known by the Spirit's presence in our hearts.
KaTaiaxvvei, put us to shame. Beza, Pise. Deceive. Grot., Est. Disappoint.
Hamm., Locke, Flatt, Van Ess, Brown. Spes erit Res. Benff. Confound with dis-
appointment. Doddr. Make asliamed in the day of trial. Von. d: Hows. Give no
occasion to be asliamed of it. Von Hofm. Indicates free, loving assurance before God
and man. Ellicot. Ashamed through want of success, as Rom. i.\. 33; x. 11; has
accomplishment. The sentence to be taken as a fourth member, the colon standing
after Kar. OZs.— 'On gives the ground of all the preceding from Kavx- Ols.—' Ayairri
T. 0. Not our love to God, as Theod , Aug., Est., Gom.; but God's love to us. Chrys.,
Beza, Par., AI/., Brown. Effects of His love. Est. Pleasant sense of it. Henry.
Sense or assurance of it. Bp. Hall. God's love to us as a good communicated. Meyer.
Awakening indeed love to God by the same Spirit. Ols. Such a love as can dwell in
our hearts ; therefore our love to God. Von Hofm,. The Holy Ghost himself viewed in
His operation. Ols., Chal.—'F.'KKexvTei, effusa est; has been shed abroad. Beza, Pise,
Be Wette, Von Hofm. Poured forth. Ellicot. Abundantly testified. Grot. Larg.-iy
given. Eras., Par. Poured into our hearts. Doddr. Refers to the gifts of the Spirit
at Pentecost, and afterwards. Whitby, Macknight. Poured out on Pentecost, but into
individual souls as they appropriate Christ's work. Metaphor from a stream spreading
itself over men; the idea — a higher power takes possession of us. Ols. — Ev rats
KapSiais i]fi. The heart the receptacle of the Holy Ghost, as the centre of the human
spirit and its desires ; eu, not eis, as the stream remains. Ols. An ever-present
effusion. De Wette. Presence of the Spirit in the heart indicated. Beng., ThoL—
UpevjuiaTOS aytov, the Holy Ghost. Among early Cliristian writers frequently identi-
fied with the divine Wisdojn, elsewhere understood as the Logos. Sometimes what is
affirmed in regard to the Logos coincides with what is said relative to the Spirit. Per-
sonality sometimes more or less lost sight of, — the Holy Ghost appearing as a mere
quality, or a divine gift and effect. The desire of bringing the doctrine of the Trinity
to a conclusion gradually led to more definite views of the personality of the Spirit
along wiih that of the Logos. Origen acknowledged the personality of the Holy Ghost,
but subordinated Him to the Father and the Son. Lactantius identifies the Logos with
the Spirit. Other theologians regarded the Spirit as a mere divine power and gift.
Athanasius inferred from his premises the divinity of the Holy Spirit, and was fol-
lowed by Basil the Great, Gregory of Nazianzuin, and Gregory of Nyssii. In ojjpositiou
especially to the followers of Macedonius, the Council of Constantinople, a. p. 381,
decided that the Holy Ghost proceeds from the Father, and receives equal honour with
the Father and the Son. Epiphanius maintained that the Spirit procee<ls equally from
the Son. So Marcellus of Ancyra. Denied by Theodore of Mopsuestia and Theodoret,
but maintained by Cyril of Ale.xandria, the Latin fathers, and e.specially by Augu.stiue.
The words ^ZiO^ue — ' and from the Son,' accordingly added to the confe.ssion of the
Council of Constantinople at the third Synod of Toledo in 589. The disruption between
the Eastern and Western Churches the result of the addition. The Council of .\i.\-la-
Chapelle, in 809, confirmed the doctrine ; and a controversy between Photius, patriarch
of Constantincple, and Nicolas I., Bishop of Rome iu SG4, issued in the severance of the
two Churches. Hagenbach.
284 SUGGESTIVE COMMENTARY. [CHAP. V.
6. For when ive were yet without strength, in due time Christ died for the ungodly.
For. Expatiates on and exalts the love just mentioned.
That love of God sho^vn in Christ's dying for the ungodly.
Cluist's death is— 1. The proof of God's love to us ; 2. The cause of
ours to Him.
Yet. "Without waiting till we repented or were improved.
The world no better in the days of Christ than it had ever been.
Without strength. Either— 1. To serve God ; or, 2. To save our-
selves.
Not only ungodly, but powerless to make ourselves better, Eph. ii. 1.
"With any strength left, Christ had been. a helper, not a Saviour.
God's time of saving is when men cannot save themselves.
God's love commended in saving sinners so utterly lost, Deut. xxxii.
36.
Due time. 1. Suitable time. Gal. iv. 4 ; 2. Appointed time, Gal.
iv. 2, 4 ; 1 Tim. ii. 6.
Time of Christ's death that of the world's greatest need.
Society everyivhere pervaded by vice and superstition.
The Jews had made Jehovah's temple a den of thieves, Matt. xxi. 13.
Made proselytes to become more the children of hell than themselves,
Matt, xxiii. 15.
Tlie cultivated Greeks had fallen into the lowest corruption.
The condition of powerful Italy sho^\Ti to be indescribably 'wretched.
The Emperors deified because men were enslaved.
A chaos of opinions and morals prevailed through the Empire.
Historians and poets attest the corruption that overspread all ranks,
Abject credulity and proud scepticism divided the people.
A Messiah needed for the whole Empire as well as the Jews.
The tyranny and oppression of the Romans called for a Consoler.
Moral sickness of Jews and Greeks required a Healer.
Diseased humanity had sought in vain to heal itself.
Nature and law had done their utmost for 4000 years.
Pride felt its weakness after full trial of its strength.
Eeligions of human invention had outlived their influence.
Self-made systems of the philosophers had run their course.
!Men had l)ecome distrustful of all and longed for certainty.
Time had shown the instability of human greatness and glory.
Greece and Rome torn by internal and external contentions.
Men's minds longed unconsciously for a resting-place.
Vice had appeared in its native and hideous deformity.
Pretended virtues had been stripped of their fair disguise.
CHAP, v.] SUGGESTIVE COMMENTARY. 285
It was the period of travelling and intercourse.
A certain degree of culture very generally dil fused.
The Roman government had reached its maturity.
The civilised world bound together in one empire.
Channels of communication everywhere opened.
Roads made and facilities for travelling abundantly provided.
The Greek language universal among the educated classes.
A prepared medium for preserving and transmitting the doctrines
of Christ.
The predicted time of His appearance come, Gen. xlix. 10 ; Dan. ii.
44 ; ix. 24-27.
Fourth monarchy existing, and the seventy weeks accomplished.
Jews in earnest expectation of the pronused Messiah, Luke ii. 25,
38 ; iii. 15.
Wide-spread belief that a universal Ruler should appear in Judsea.
Christ died. Christ's death the highest manifestation of God's love.
Christ, the promised Saviour, the anointed Son of God. See chai>.
i. 3.
Died, suffered the penalty of sin in its full extent, Gen. ii. 17 ; Rom.
vi. 23.
Separation of soul and body, and of both from God.
Death, the expression of God's wrath, sin's wages ; to man eternal.
Matt. XXV. 41, 46.
The dignity of the Sufferer gave infinity to the suffering.
" He seized our dreadful right ; the load sustained ;
And heaved the mountain from a guilty world." Yoiuig.
For. 1. For the benefit ; 2. In the room of, as ver. 7 ; 2 Cor. v. 2(\
Christ's death a vicarious, substitutional sacrifice. Matt. xx. 28.
Ungodly. Without either love or likeness to God.
The natural character of all men, Rom. iii. 10, 11, 18 ; Eph. ii. 12 ;
Titus iii. 3.
Christ died — 1. For the world in general, John iii. IG ; 1 Jolin ii. 2 ;
2. For the Church in particular, John x. 11 ; xi. 52 ; Eph. v. 25.
All ungodly, and but for Christ's death had remained so.
Wrath due to millions of ungodly men discharged upon Christ.
'Ext yap. So Cod. Sin. and Alex. Et ye in Cod. Vat. But if {el Se). Syriac. TA
perhaps the right reading, the corresponding member being ver. 9, and the two in-
termediate verses a parenthesis ; changed for in, to avoid an apparent anncolu.
tlion.— 'Aa^ei'WJ', infirmi Eras., Mor. With no strength. Bern, Vise, Pag. Weak.
Lutii. Without strength, with nothing to glory in. Beng. On account of our wcakuebs
286 SUGGESTIVE COMMENTARY. [CHAP. V.
Syr. Yet under the law. Chrys., Eras. Weak by the disease of sin. Tol. Ungodly,
destitute of spiritual strength, spiritually dead. Beza. Without power to serve God.
Grot. Inability to save ourselves. Par., Stuart. Indicates moral infirmity and indis-
position. TJieod., Theoph. Ready to fall or perish ; = '?K'3, Ps. ix. 4; Dan. xi. 19,
33, 41. Dickson. Languishing, infirm and helpless, destitute of divine principles
and hopes, and unable to deliver ourselves from our guilt and misery. Doddr. State of
the Gentiles. Locke. Influence of sin, weakening all the faculties of the soul. Mac-
knight. In a sinful and damnable state. Hamm. Weak, poor, wretched. Van Ess,
Meyer, De Wette. Destitute of divine life. Thol. Helpless and wicked. Flatt, Hodge.
Godless, alienated from God ; universal condition of moral weakness ; = aae^ojv,
aixapToiKwP, and ex^poi. Ols. Taken in a moral sense, as Matt. viii. 17. Nielson.
'Aadev. rather indicates man's necessity ; dcre/3. his unworthiness. De Wette. 'Aadev.
used of those who are already members of the Church ; dcre/J., of the world, out of
which the Church is taken. Von Hofm. — 'Exi after aadevwv in the best MSS. —
Kara Kaipov, according to the nature of the time ; referring to the weakness. Eras.,
Tir. So Chrys., Theod. Better, suo tempore, in its proper time ; referring to Christ's
Jeath. Pag., Pise, Dick. According to the time. Vulg., Lut/i., Mor., Vat. At the
predetermined time. Beza, Par., Tol. Fit time. Grot. Convenient time. Flatt. God's
appointed time. Wells, De Wette, Van Ess, Stolz, Thol, Phil. Predicted time. Pyle.
Seasonably. Doddr. = EvKaipop or evKaipuis. Ols. In respect to time, we being still
ungodly ; it being a time of ungodlL:i 5ss, no church of the Holy Ghost yet existing. Von
H'fm., connecting it with aadevwv. Ileb. W].'?. in its time, Isa. Ix. 22 ; Num. xxiii. 23 ;
Job V. 26.— 'T7re/5, in the room and i.tead. Raphel., Doddr., Flatt.
7, 8. For scarcely for a righteous man will one diz; yet peradventure for a good man
some luould even dare to die; but God commendeth his love toward us, in that, while we
were yet sinneis, Christ died for us.
Scarcely. Witli difficulty will any one bring his mind to it.
The thing is possible but will very rarely happen.
Righteous. Just ; 1. One who fulfils his duty ; 2. "Who suiters
unjustly.
The term used relatively and loosely, not strictly and absolutely.
Eighteous, not before God, Ijut in the sight and judgment of men.
Ancient heathen surnamed Aristides " the Just."
Good. Benevolent ; one who wishes and does good to others.
Every good man just, but every just man not good. Bengel.
More easy to be just than good. Just first, then good.
A just man commands respect ; a good man wins affection.
Gr., Hie good man ; a distinguished benefactor and friend to his race.
Paul sucli ; hence some laid down their neck for him, chap. xvi. 4.
Even dare. Implying difficulty and requiring boldness.
To die. To die for anotlier the greatest proof of love, John xv. 13.
Kot merely to risk life as in war ; but actually to die.
Ca-:3S known of men dying for friends, relatives, country.
CHAP, v.] SUGGESTIVE COMMENTARY. 287
More courage required to die for a good man merely as such,
Commendeth. Makes known ; magnifies ; places in a clear light.
That is commended to us which otherwise had been unknown.
Man never had or could have conceived of such love in God.
Love so great and wonderful needs to be commended to us.
Commended — 1. To our consideration ; 2. To our admiration ; 3. To
our esteem ; 4. To our gratitude ; 5. To our imitation.
God's love in Christ dying for us supjiosed His gi'eat love to Christ.
His love to us in Christ equal to His love to Christ himself.
It cost God as much to see Christ suffer as it did Christ to suflFer.
God's love commended to us in Christ's. Hence both one, John x. 30.
Yet sinners. 1. Sinners still, though not to be so afterwards ;
2. Still sinners, after all the means used for our improvement.
" "Wooed and awed, blest and chastised, a flagrant rebel still."
Sinners ; not merely not good, but not even righteous.
Hateful, guilty and unprofitable, Tit. iii. 3 ; cumberurs of the gi'ound,
Luke xiii. 7.
Instead of righteous, justly condemned ; instead of good, injurious,
1 Tim. i. 13.
To die for a well-doer, is beautiful ; for an evil-doer, divine.
" Pardon for infinite offence : and pardon too
Through means that speak its value infinite." Young.
For US. 1. Men indefinitely, John iii. 16 ; 1 Tim. i. 15 ; ii. 3-6 ; 1
John ii. 2.
2. His people in particular. Matt. xx. 28; John x. 11 ; xi. 52; Eph.
V. 25 ; 1 Pet. i. 20, 21 ; Rev. v. 9.
Paul, a believer himself, and writing to believers, says " for us."
MoXi?. In Cod. Sin. /aoyis. — At/catot'. la Syr. and Ari\b. aSiKOV, unriphteou.s.
This approved of by Grot. ; and by Beza, except for agreement of MSS.— Just cause.
Hilary, Eras., Drus. Defence of virtue. Vat. Innocent, puiltless. Benp., Henry,
Whitby, Doddr., Flatt. One who does no wrong. Fhil. Altogether righteous before
God. Kollner. At/c., like dcre/S., refers to per.'»ons.— A7a(?oi', excelling in piety.
Cast. Useful, beneficent, deserving love. Est., Vat., Dick. A hcnvf^cior. Mar., Flatt.
The perfectly good man. Roll. A benevolent friend of men. De Wette. One who has
been good to the person dying for him. Reiche. 'A7. = xPV<^to^, f i'f^CT7?y. Xielton.
Something good (neut.) Luth., Rilck. What is useful. De Wette. The good, goodness.
VonHo/m. At/c, does what law requires; ayaO.. does more. 01s. A saying of the
Rabbies: 'The middle man says, Mine is mine, and thine thine ; the common people
say Thine is mine, and mine thine; the good man say.s. Mine is thine, and thine
thine; the wicked man, Mine is mine, and thine mine.' Pirke Aboth, v. 11. 'Si vir
bonus' is est qui prodest quibus potest, nocet nemini, recte j«5/wm virum, Oonum noa
facile reperiemus.' Cicero. Ileb. "I'pn, PIV"', good, kind, Ps xxxvii. 21, 22 ; cxii. 5 ;
Prov. xii. 10. Compare Matt. i. Id.—ToXfxd, sustineat. Beza, Pise, Grot. Bring
288 SUGGESTIVE COililEXTART. [CHAP. V.
one's mind. Est. Have perhaps the boldness. Beng. Might have the courage. Stolz.
Dare even to die. Stuart, Ealdane. Might undertake. De Wette. Resolve. Goss. Not
so much 'to dare' as 'to endure,' as Rom. xv. 18; 1 Cor. vi. 1. Implies difficulty and
boldness, the extreme degree of self-sacrifice. Ols. Relates to doing what is either
difficult in itself or might and should be so to the person. Von Hofm. Heb. IN/O ''^'?>
his heart has filled him, Esther vii. 5 ; inp^ ia'p, his heart has taken him, Job xv. 12. —
^vvL(TT7]ai, commendat. Beza, Pise, Tol. Signalises. Mar. Commends as strangers.
Beng. Shows. De Wette. Proves. Van Ess, Goss. Makes known. Ols. Renders con-
si>icuous. Hodge. So presents that it must be acknowledged, or at least cannot be
denied, as Rom. iii. 5. Von Hofm. The Rabbies speak of God's love to Israel : ' I
know their provocations which they are to commit, yet have I seen their affliction. I
know how often they will provoke me in the wilderness, yet even thus will I not
refrain from redeeming them.' Shem. Rabba, cxv. 1. — 0 Geo?, wanting in Cod. Vat. — ■
A^aprwAwi', not yet reconciled ; in a state of sin ; adding sin to sin. Tol. Given up
to sin; in whom sin reigns. Beza, Pise. Dead in sin. Drus. — Tvrep rjfjicoy. Christ's
death a vicarious death, but not necessarily expressed by this preposition : dvTi.
= instead of ; inrep, for the benefit of. Phil. Used for Trept, on account of, and applied
also to things, Gal. i. 4. Thol. Instead of, as ver. 7, and 2 Cor. v. 20. Ols. In our
place. Hodge.
9. Much more then, being now justified by his blood, we shall be saved from wrath
through him.
Much more. The greater lias been done, and tliat for sinners and
enemies.
The rest wiU. not be left unfinished for the righteous and reconciled.
More to be justified when sinners than saved when justified.
More to be made friends than, when made so, to be treated friendly.
Made friends at such a cost we phall not be treated as enemies.
Justified. Pardoned ; acquitted ; made righteous before God.
Spoken not of men in general but of true believers.
By His blood. Christ's death the ground of a sinner's justification.
Shedding of blood the sign of death inflicted by another.
The surrender of life. The life in the blood, Lev. xvii. 11, 14.
Blood therefore to atone. Without blood-shedding no remission,
Heb. ix. 22.
ChrL^^t's blood the meritorious ground of justification.
Faith in His blood that which gives us interest in it, chap. iii. 25.
We are justified by His blood as the procuring cause ;
Justified by faith in His blood as the connecting medium.
Gr., Justified in His blood ; by participation and personal interest
in it.
We are justified as made partakers of Christ's atoning death.
Awful nature of sin, to be atoned for only by such blood.
Solemn and awakening view of God's truth and justice.
CHAP, v.] SUGGESTIVE COMMENTARY. 289
Terrible consequences of sligliting that Mood, IK-l., ii. 2, 3 ; x. 2i).
Unspeakable display of love to man on the part of Clod.
Eiuuity, distrust, and dread may well terminate at the cross.
" Survey the wondrous cure,
And at each step let hi^^dier wonder rise.
A pardon bought with blood ! with blood divine !
AVith blood divine of Him I made my fue." Yoiuig.
Saved. Completion of the work whicli justification begins.
Kept by the power of God through faith unto salvation, 1 Pet
i. 4
Delivered from all the terrible consequences of sin.
Believers saved in part here, Siived fully liereaftcr.
Salvation only complete when the Lord makes u^) His jewels, Mai.
iii. 17, 18.
The atonement being appropriated by faith, all penalty ceases.
From wrath. God's wrath ; the righteous penalty of sin.
\\'rath revealed from heaven against all unrighteousness, chap. i. 18.
Averted from the justified, comes on the children of disobedience,
Eph. v. 6.
Removed from believers, abides on those in unbelief, John iii. 3C.
All men by nature children of wrath, as lying under it, Eph. ii. 3.
Wrath to come, Matt. iii. 7 ; great day of His wrath, Kev. vi. 1 7 ;
Rom. ii. 5.
Wrath of the Lamb, Rev. vi. 16 ; resistless, endless, and intolerable,
ver. 17 ; xiv. 10, 11.
God's WTath devouring fire and hell's everlasting burnings, l.-ii,
xxxiii. 14.
Must descend either on the sinner or the sinner's Surety.
The Surety being embraced, the sinner is freed.
" 'Tis done ; the raging storm is lieard no more ;
Mercy receives him on her peaceful shore.
And Justice, guardian of the dread command,
Drops the red vengeance from liis wilUng hand." Couyer.
Through Him. The same divine Saviour comidetes the work.
He w^ho died to reconcile now lives to save.
What availed for justification, avails for full salvation.
AiKaiudcyres, having been justified. Ellicot.
230 ' SUGGESTIVE COMMENTARY. [CHAP. V.
10. For if, when we were enemies, we icere reconciled to God by the death of His Son,
much more, being reconciled, we shall be saved by His life.
For. Confirmation and ground of the last assertion.
Enemies — i-e., of God; enemies subjectively and objectively".
Transgressors of His law and haters of His character, Rom. viii. 7.
Rebels against His government and haters of His person, Luke xix.
14.
Sinners viewed by God as His adversaries and enemies, Isa. i. 24.
A holy God hates the workers of iniquity, Ps. v. 5.
Sin produces mutual opposition between God and man.
Christ's death proves love to the sinner but hatred to his sin-
God's opposition to the sinner holy, righteous, and necessary ;
The sinner's opposition to God wicked and detestable.
Sin puts God in an attitude of holy vengeance against the sinner ;
The sinner in an attitude of monstrous rebellion against God.
Reconciled. Brought into a state of mutual friendship and peace.
Reconciliation effected when the grounds of difference are removed.
Clmst's death therefore the ground of reconciliation between God and
man. '
Gives the law its demands, and conquers enmity by love.
Reconciled = justified, in ver. 9. Both realised on believing.
Reconciliation, negative side of salvation ; removal of hindrances.
To God. Whom sin makes our foe, and whose foes we were.
God not merely viewed as a Father but a righteous Judge.
Christ's death reconciles the sinner to God, not God to the sinner.
Reconciliation proceeds from ofiended God to offending man.
Clirist's death does not move God's mercy, but removes its barriers.
The medium of reconciliation provided by God himself, 2 Cor. v.
18-21. _ ^
God in Christ reconciled the world, and entreats them to be re-
conciled to Him.
Christ's death — 1. Satisfies justice, and therefore pacifies God, Ezek.
xvi. 63 ;
2. Satisfies conscience, and therefore pacifies man, 2 Cor. v. 21.
Death. Death, the wages of sin, can alone satisfy divine justice.
Dcatli therefore the only ground of righteous reconciliation.
In death is seen — 1. The awful nature ; 2. The terrible efiecta
of sin.
Of His Son. iNot of man or angel, but of God's own Son.
Two reasons for a believing sinner's salvation being secure : —
1. The greatness of the work done fur his redemption ;
CHAP, v.] SUGGESTIVE COMMENTAlir. 291
2. The greatness of the love in hringing it about.
" Thou, rather tlian Thy justice sliouhl be stained,
Didst stain the cross ; and work of wonders far
The greatest, that Thy dearest far might bleed." Yoinig.
Saved. Fully, finally, and for ever ; everlasting salvation, Lsa.
xlv. 17.
Completed only with the glorification of tlie body, Rom. viii. 23 ;
Eph. iv. 20 ; 1 Pet. i. 5, 9.
Eeconciliation not salvation, but only the portal to it.
Saved — 1. From departing /rowi God ; 2. From l)eiiig cast off by God.
Eeconciliation too dear to be thrown away.
The price 2'aid secures ]30ssession.
He who dug so deep a foundation will surely build upon it.
The way to glory beset with dilUculties and opposed by foes.
Israel when brought out of Egypt were yet only lialf saved.
David first brought up from the pit, then establi.^lied on a rock, Ps.
xL 2.
By His life. Interceding and exercising all power on our behalf.
Upholding and preserving by His communicated Spirit.
His life in heaven a pledge and security of that of His people, John
xiv. 19.
Life includes and supposes the power of acting, 2 Cor. xiii. 4.
A living Christ needed as well as a dying one, Rom. viii. 34.
The dying procures, the living secures. The dying begins, the li\ing
ends.
Christ's death was our reconciliation, His life the application of it.
If His death had so much virtue, how much more His life I
The cost of purchasing exceeded the labour of applying.
Christ dying was the testator, Christ living the executor.
Reconciled by Christ humbled, we are saved by Christ exalted.
His dying made us salval^le. His living makes us saved.
His death pacified the Law-giver, His life purifies the hiw-breaker.
Christ dying is the ark constructed and pitched witliin and without ;
Christ living, the ark floating and saving Noah and his fomily.
Gr., In His life. Justified by His death, we are saved in His life.
His death the means. His life the security of our salvation.
Reconciled by His death, we live in His resurrection and life, Rom.
vi. 5, 8.
Having conquered by Ilis death, He gathers the spoils in IIis life.
Easier^to be saved by His life than to be reconciled by His death.
292 SUGGESTIVE COMMENTARY. [CHAP. V.
The world and believers affected by Christ's death, but in different
ways :
The world made salvable ; the believer actually saved.
So both affected, but in different ways, by His life ;
The world have salvation offered ; the believer, salvation applied.
Ei. Rejected by some critics. Followed by ert in some MSS.—'Ex^pot, resisting
God's will, and so liable to punishment. Flatt. Indicates relation to God rather than
conduct. Von Eofm.—^aT7}\\ay'qp.ev {Kara and dX\aacrc>}, from dXXos, another),
changed in mind or relation towards another. Here the latter. Von Hofm. —
^udrjaofjieda, the salvation hoped for in the day of the Lord. JS^ielson. — Opyrjs,
all punishment. Stolz. Wrath to come. Ellicot. To come on the world in the day of
judgment. Von Hofm.— ^v ttj ^ootj avTOV, Lit. in His life : ev, the situation and
means ; 8ia, the procuring cause ; hence 5ta rov dap., but if ttj ^ojtj. ToI.
11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom
we have now received the atonement.
Not only so. Not only do we rejoice in hope of future glory.
Also. With the hope of future glory we joy also in a present God.
Not only in the hope of the glory of God, but even in God himself.
Joy. Gr., glory. Same word rendered " rejoice " in ver. 2, and
"glory" in ver. 3.
The believer's exaltation mentioned thrice within a few lines.
PauFs spirit soars aloft in this chapter as on eagles' wings.
Kides forth as in triumph in the chariot of salvation, Cant. yi. 12.
In God. Not only in the glory of God but in God himself.
Brought by faith into intimate and familiar relation to Him.
Sinners in Christ more closely related to God than Adam in Eden.
Abraham's true children have Abraham's portion. Gen. xv. 1 ; xvii.
7,8.
God our covenant God and our supreme eternal joy, Isa. Ix. 19.
All that which the Jew vainly boasted the believer enjoys.
To joy aright in God man's happiness and God's glory combined.
The believer joys in God as in a newly-found treasure. Matt, xiii. 44.
Ready, like Archimedes, to rush into the street, crying. Eureka !
Joy in God the loftiest exercise of the renewed heart,
flakes hours of communion with Him the sunniest of our life.
In poverty, Ave joy in God as our inexhaustible riches.
In shame, we joy in Him as our brightest crown, Heb. xiii. 13 ; Acts
v. 41.
These verses give the glorious climax of the believer's privileges.
CHAP, v.] SUGGESTIVE COMMENTARY. 293
Peace witli God ; liope of His glory ; joy in tribulations ; Cod hun-
self.
Not only drops of mercy and l»lcssing hut a copious shower.
Not only a heaven in prospect hut in present possession.
Not only a home in Christ hut one magnificently furnished.
Not only saved from God's wratli but solaced with God's love.
Through our Lord Jesus Christ. All new covenant blessings
through Christ.
Through Christ the dreaded Judge liecomes the beloved Father.
One with Christ, we are also one with the Father, John xvii. 21-23.
In Christ, those who were afar off are made nigh liy Ilis blood, Epli.
ii. 13.
A sinner can only truly joy in God through Jesus Christ, John
xiv. 6.
Christ the Alpha and Omega, beginning and end of a sinner's sal-
vation.
Now. 1. In the gospel dispensation ; the atonement now made.
2. In this life ; the reconciliation now, the glory hereafter.
3. Since conversion ; reconciliation enjoyed only after faith.
Now, after so long a time ; now, not to be longer waited for.
Received. 1. We enjoy reconciliation and the ground of it in
Him.
2. Have accepted it by a faith of which He is also the Author, Heb.
xii. 2.
Believers have through grace accepted what others reject.
"Why was I made to hear Thy voice, And enter while there's
room ? "
Atonement not only to be made for us but accepted by us.
All through Christ ; the foundation laid and the structure reared.
Christ provided the atonement by His blood, applies it by Hi.^
Spirit.
The atonement or reconciliation received —
1. When we are willing to be reconciled, 2 Cor. v. 20 ;
2. When we consent to the way and terms of it, ver. 21 ;
3. When we heartily embrace and rejoice in it, Isa. Ixi. 10 ; Luke i.
46, 47.
The freeness of the gospel produces the aflections of the gospel.
Atonement. Gr., Keconciliation ; the effect of the atonement.
" Atonement" strictly reconciliation, or making two parties at oia.
Present reconciliation the pledge of future salvation.
Eeconciliation with God the oulv foundation of joy in Him.
294 SUGGESTIVE COMMENTARY. [CHAP. V,
Kai'XWytiei'Ot, .ioving. Some copies read Kavx(^fJ-e6a. The former less usual, but
exhibitiuir the apostle's fervour. We shall not only be saved, but even as triumphing
Fritsch, Meyer, Winer.— ^vv, time of the gospel. Tol. In this life. Brown. Spoken
in view of the wrath to come. Von Hofm. — Ttjv KaraWayfji' €\a^o/.i.€v, hav
accepted the reconciliation ; been made friends with God. Vat. The experience of
reconciliation in submission, repentance, and faith. Grot. Our reconciliation. EUicot.
Reconciliation as the effect of the atonement. Beng., Doddr., Hamm., Whitby, Thol.
KaraWayrj/xei', regards the atonement as finished in Christ's death ; r. /car. e\u^.,
the possession of it by faith. Von Hofm.
12. Wherefore, as by one man si7i entered into the world, and death by sin; and s<t
death passed upon all men, for that all have sinned.
Wherefore. Inference from all the preceding, especially the la;it
verses.
An explanation given of the mystery of salvation by grace.
A clear view of the economy of redemption from the case of Ada" n.
Our fall in Adam a parallel to onr salvation in Christ.
A summing up of the whole, and expressed in that parallel.
What has been said thus illustrated and confirmed. The case is
thus.
As by one man — viz., Adam. The command given to Adam, not
Eve.
Adam, not Eve, tlie head of the race, and even of Eve herself.
The covenant only made with Adam as man's representative.
Eve's sin only complete in Adam's as the guilt of the first man.
Man, not woman, viewed as transmitting the corrupt seed.
From man came sin, from Avoman the Saviour from it. Gen. iii. 15 ;
Gal. iv. 4.
The parallel : death introduced by the sin of one man, Adam ;
Life introduced by the righteousness of one man, Jesus Christ.
On each side of the parallel five corresponding terms : —
Adam ; disobedience ; condemnation ; death ; mankind.
Christ ; obedience ; justification ; life ; Christ's seed.
Sin. Whole domain of sin — 1. Sin in the nature ; 2. In the life.
Or — 1. Sin as a reigning principle ; 2. As a condition ; 3. As a
habit.
Or — 1. As actual offence ; 2. A sinful principle ; 3. Legal guilt.
Sin was in Adam as the root and stem ; in mankind as the branches.
The poisonous sap flows from the root to every twig and leaf.
Entered. Began to exist ; gained access ; found a place.
Entered as a foe into a city ; a wolf into a fold ; a plague into a
house.
CHAP, v.] SUGGESTIVE COMMENTARY. 295
As an enemy to destroy, a thief to rob, a poison to infect.
Entered not merely by example, but— 1. By imputation ; 2. By pro-
pa<,'ation.
The world. Humanity ; tlie moral world or comniunity.
Sin, and guilt as its consequence, a thing as wide as the world.
Adam begat Sliem in his own likeness, not God's, Gen. v. 3.
Death. In its widest sense — 1. Temporal ; 2. Spiritual ; 3. Eter-
nal.
Death of man as such, spirit, soul, and body, 1 Thess. v. 23.
All temporal and eternal, physical and spiritual evil.
Death in all its antecedents, concomitants, and const.'(|uents.
More immediately physical death and all connected with it.
More especially spiritual and eternal, including the physical.
Penal evil under any form. Consummation of evil, Deut. xxx. 15.
Alienation from God the only true life, Eph. iv. 18.
Separation between soul and body, and of both from God fur ever.
The opposite of life, therefore — 1. Uidioliness ; 2. Unhappiness.
Physical death only a figure of the spiritual and eternal.
Bodily and spiritual death viewed by the apostle as one.
The former the effect and necessary consequence of the latter.
By sin. 1. Adam's sin ; 2. The sin in and of each individual.
Life the reward of obedience ; death the penalty of sm, Gen. il
16 ; iii. 19.
Sin separates from God, and therefore from life.
Death the only adequate punishment of sin against God.
High treason punishable by death, social and personal.
Sin opposition against God and rebellion against His government.
A crime of infinite magnitude, because against an infinite Being.
The source of infinite evil in the universe of God.
Infectious in its nature. " One sinner destroycth much good," Eccles.
ix. 18.
Passed. Gr., Passed through or thoroughly, viz., from father to
son.
Passed in virtue of the divine sentence. Gen. ii. 17 ; iii. 19.
As a subtle poison quickly pervading the whole frame.
As an infectious disease passing through a wliole city.
" The moment we begin to live. We all bepn to die." IVaits,
Upon aU men. All men born in the order uf nature.
Of all nations, in all ages, in every rank and condition of life.
Even infants die who have never actually sinned.
The sentence of death on the whole Adamic tree.
296 SUGGESTIVE COMMENTARY. [CHAP, V
The brandies sentenced in the sinning root.
Siu has passed to all ; so death, which is its punishment.
" Of that forbidden tree, whose mortal taste
Bronglit death into the world and all our woe." Milton.
One only excepted from the sentence, two from its execution,
Christ the guiltless died, but only as the substitute of the guilty.
Enoch and Elijah examples of the fruit of His death.
For that. 1. Because ; 2. Marg., in whom, i.e., in Adam.
All viewed in Adam as the seed in the tree. Jerome.
All sinned m Adam as his seed, loith Adam as their head.
All. Jews and Gentiles ; all Adam's natural posterity.
Christ the only exception among men, as the woman's seed and God's
Son.
Have sinned. 1. Federally ; 2. Virtually. All constituted sinners,
ver. 10.
All sin personally and actually as soon as capable of doing so.
The tree has in it the seed, though cut down before bearing fruit.
Adam's sin the first cause of death, a man's own sin the next.
Adam's sin, being that of our representative, was ours as truly as his.
IMan's personal sin not now treated of, so much as his sin in Adam. '
Paul shows a man is not justified by his own obedience but Christ's.
In Adam's sin were — 1. Actual offence ; 2. Sinfulness ; 3. Legal guilt.
Mankind share in the first, as being then in the loins of Adam ;
In the second, as his children and bearing his image ;
In the third, as represented by him in the covenant of works.
Ata TOVTO, propterea ; itaque. Beza, Pixc. Therefore. Dick., Doddr. In this
respect. Taylor. For this cause. .f^Wico^. A revehition of the economy of grace. JAeod
An explanation. Grot. lUnstration and confirmation. Stuart. An inference. Hodge.
Causal ground. Von Hofm. View of the whole expressed in a pai-allel. Beng., Phil.,
Ruck. Refers to 5t' oil vvv, &c. Meyer. Connecting link with whr.t follows. Meyring.
Refers to the certainty of full salvation declared in the last section. Von Hofm. —
'Qairep. The corresi)onding member of the comparison wanting in consequence of the
lencthened parenthesis. JVielsin. Whole weight of the comparison in the fact that the
death of all men was caused by one. Von Ilnfni. Relation between Adam and man's
sinfulness, and the parallel between Adam and the Jlessiah, supposed to be well known.
Ols. Statements of Rabbies: 'After Adam sinned and the evil disposition came,
man could no longer walk naked.' Jalkiit Rubeni. 'As Adam was the first in sin. so
Messiah shall be last to take it away.' Neve Shalom. — Ei/os duOpojTOV, Adam. Most.
Eve. Pelagius. Adam and Eve viewed as one person. Parous. Man, according to
many of the German mystics, created an dvOpoyvvTjs (male and female), Xielson. —
'A/xapTLa, actual sin. I'ar., Pa:, Pise, Frit. Original sin. Gom., Calv. Sin in
general. Est. Principle of sinfulness. Niel. Everything in our conduct opposed to the
lioly will of God, whether internal or external. Voti Uofm. Sin personified. Frit. —
CIIAr. v.] SUGGESTIVE COMMENTARY. 207
FJ(r7]\6e, iiTuit— rushed in, as an enemy into a city. Par. First sin committoil, and
first death experienced. Frit. Indicates a time when neither sin nor death was in the
world. Von Hnfm. — Ko<TfX,os, place we inhabit. Orig., Beza. Human race. Grot.,
Pise, Est., Par. World of humanity. Ols. Term for that with which Scripture begins
the history of creation. Von Hofm. — Qavaro^ {Ouau), to die), physical or temporal
death. Doddr., Frit., Meyer. Mortality. Hamm. Only physical death or physical
evils as caused by Adam's sin. Flatt. Physical death more immediately, but only pos-
sible through spiritual death. Ols. All that is contrary to the life of God, whether as
terminating it, or an absence of it following such termination. Von Hofm. Rabbles
spoke of a double death of the soul and of the body ; also of the wicked and miserable
as dead; and thought that but for Adam's sin man would not have died (na). but only
expired (Vl^), the spirit being dismissed by the kiss of peace, or would have been trans-
lated like Enoch and Elijah. Grot. Death, not by the law of nature, but by the law of
sin, as was said to fallen Adam, in whom we then were, Dust thou art, and unto dust
thou Shalt return. Augustine. Death the penalty of sin,— not, as Pelagius thought,
natural to men, and taking place even without sin. Per., Est., Par. The tree of life
had counteracted the natural tendency to dissolution. Grot. Man created with the
possibility of not dying as of not sinning ; but through sin comes the necessity of dying
and the proclivity of sinning. Ols. — Oltws, causal connection between sin and death.
Ols.jDe Wette, Meyer. Consequently, because death entered by sin. Phil. In con-
sequence of death entering the world by one man. Frit. Refers to 5i' evo% dvd. ;
in the way described, viz., that thi-ough one man sin, and through sin death, entered.
Von Hofm. — ALrjXdev, pervaded, went through, Beza, Pise, Eras. Cast. Passed;
passed through. Pap., Mor., Trem. Spread through unto all men. ElUcot. Refers to
the ramification of the race from the one man. Von Hofm. Rabbles: In consequence
of the serpent's advice to Eve, all who dwell on the earth were made guilty of death.
Targ. Ruth. Our first parents hearkened to the serpent, and caused death to them-
selves and their posterity through all generations. Tanch. Adam l)rought death into
the world; as it is said, In the day that thou eatest thereof thou shalt surely die. Ibid.
■ — 'E(p' w, because. Luth., Mart., Vat., Par., Hamm., Flatt, Phil., Stolz, Hald.,
Mey., Alf, Ols. Since. Calv. In that. Trem., Pise. In so far as. Eras., Cast., Thol.
On the supposition that, or in proportion as. Lange. On this account that. De Wette.
Eor that. Ellicot. So 2 Cor. v. 4. Another rendering: In whom. Origen, Jer., Aug.,
Amhr., Beza, Henry, Knapp. On whose account. Theoph., Els. Through him in
whom. Biod. Man so far involved in the consequences of Adam's first transgression
as by means of it to become obnoxious to death. Taylor, Doddr. GlOdder, but without
reason, refers €(p tJ to death, the end of sin unto which all have sinned in Adam. Von
Hofmann also refers e0' Co to davaros, as each individual comes into the world after
death was in it, so that their sin is committed in the presence of that death which came
into the world by one man's sin. — H/xaproy, sinned, i.e., in Adam. Jer., Aug.. Far.,
Beng., Phil., Mey., Hold. Older interpretation, All sinned in and with Adam. All
then sinned in Adam when as yet in his nature ; all were that one man. Aug. Sinned
in Adam and in themselves by original sin. Tol. Refers to sinfulness as well as actual
sin. Ols. According to Pelagius every man stands or falls on his own merit,— men being
viewed only as individuals, each soul having an independent creation (Creationismi.
According to the opposite theory of Augustine, man stands or falls in a head, viewed
as a collective body or totality, souls not being created independently, bbt propagated
(Traducianism). This totality may be either according to nature, as originally in Adam,
or according to grace in Christ. Ols. ' il/J.apTov = a/J.apTU}\oL KaT«JTa6rf<jav, vcr. 19,
were made or constituted sinners. Wetst., lioscn.. Brown. Are become depraved ; or,
are treated as sinners. Flatt. Were regarded and treated as sinners. Hod'je Were
sinners ; thus covering every sort of sin, original and active. Ellicot. Original sin i3
298 SUGGESTIVE COMMENTARY. [CHAP. V.
not committed as other sins are. but is, lives, and commits all other sius. Luther.
Adam's unrighteousness came into the world as Christ's righteousness comes ; but this
comes by the new birth; therefore Adams sin by birth also. Baldwin. Rabbies : God
made all perfect ; but when the first man sinned, all became depraved, and shall only
be restored when Messiah comes. Beresh. Eabba. Definitions of the nature of sin ia
the early Church indefinite and unsettled. Gnostics ascribed the origin of evil to the
Demiurge, or maintained that it was inherent in matter. Its source traced by tlie
orthodox to human volition. Origen viewed moral evil as something negative. Literal
interpretation of the narrative of the fall rejected by some. The fall viewed by Origen
as a type of what takes place in all moral agents ; by Clem. Alex., as partly fact and
partly allegory ; by Irenasus, as a historical fact. Fathers differed as to the original
excellence of the first man, and the nature of his sin. The temptation universally
believed to be a real temptation, and the transgression of Adam a fall from a state of
innocence followed l)y disastrous consequences upon man. Man, according to Theo-
piiilus, created neither mortal nor immortal, but capable of both ; according to Clement,
a perfect being, not in relation to his moral excellence, but his capacity of choosing
virtue. Death and physical evils viewed as the effects of Adam's sin. Many inclined
to look on sin rather as the voluntary acts of a moral ^ent than as a hereditary ten-
dency, and sinful acts less as the effects of the first sin than a repetition of it. Accord,
ing to Origen, man's soul is stained with sin in a former state, and so enters the world ia
a sinful condition. According to TertuUian, it is propagated with all its defects and faults,
like matter. TertuUian the author of the phrase, ' Vitium originis.' Augustine ascribed
sin to the will as the first cause, in order to oppose the Manichsean notion that sin is
inherent in matter. Lactantius viewed the body as the seat and organ of sin. The
Church tacitly approved this view ; hence the prevalence of ascetic practices. Effects
of the fall continued to be greatly restricted to the body and this life. Some, however,
admitted its effects on the moral faculties. According to Gregory of Nazianzum, both
the mind {vovi) and soul ('^vxv) affected by it. Still depravity not entire, and the will
free. According to Athanasius, many born free from all sin. Cyril of Jerusalem,
Ephraim the Syrian, Gregory of Nyssa, and Basil the Great, speak of men as born in a
state of innocence. Chrysostom, however, believed in man's moral depravity. Hilary
and Ambrose taught that sin is propagated by birth, but that the will is free. Celestius
and Pelagius denied man's natural depravity. The former accused by Paulinas and
condemned at the Synod of Carthage, a.d. 412. According to Celestine, Adam was
created mortal ; his sin only affected himself; man is born as Adam was before the fall ;
dies neither in consequence of Adam's death nor his transgressions, nor rises in conse-
quence of Christ's resurrection; some before the appearance of Christ did not commit
sin. Pelagius also condemned at the Synod of Carthage in 418. Augustine l)elieved a
mysterious connection between Adam's transgression and the sin of all men; that all
sinned in him; that original sin is in some sense a punishment of the first transgres-
sion ; and that all are justly exposed to the wrath of God on account of this hereditary
sin and the guilt of Adam's transgression. His interpretation of Rom. v. 12 (-in quo,
ia whom), in opposition to that of Julian, bishop of Eelanura in Apulia, confirmed by
the Synod of Carthage. His views as to the imputation of original sin different from
preceding ones. According to Augustine, the freedom of the will is lost in the natural
man, who only has a power to do evil, while only in the regenerate man the will is free.
Augustine followed by almost all the schoolmen. Abelard, however, referred the heredi-
tary nature of the fir.st sin not to the sin itself, but to its punishment. Several of the later
Bchoolmen, especially Duns Scotu.s, inclined to semi-Pelagianism, while Thomas Aquinaa
and his school adhered to the definitions of Augustine. According to Anselm of Canter-
bury, original sin is also unrighteousness for which man is justly condemned, as all
sinned when Adam did. and as in Adam came the necessity of sinning as soon as we
come into the world. Evangelical theologians towards the time of the Ueformi.ti.»u, as
CHAP, v.] SUGGESTIVE COMMEXTART. 299
John Wcssel, looked on the unregenerate as children of wrath. Trotestants in pcnt-ral
believed that the fall corrupted man's inmost nature, ciianged his ori<,'in;il rlKlitcousnebS
into absolute depravity, and so affected mankind as to expose them in their natural
condition to divine wrath, and to unfit t'lem for the performance of anything truly good.
According to Melanchthon, all men are truly and always sinners, and commit sin through
the depravity of their nature. Calvin held that Adam so corrupted himself that the
contagion passed from him to all his offspring. Zuinple less rigid. According to tue
Roman Catholic Church, the fall only caused the loss of divine gifts, with imperfection
and infirmity as the consequence Arminians held still milder views. Sociuiana
bordered more than all on Pelagianism, viewing death as the consequence of the first
sin, but denying original sin, and maintaining that moral infirmity is from the habit
of sinning, and not from the sin of Adam. Rationalists erased the doctrine of origiu.il
sin from their system. Uagenbach.
13. For until the law sin was in the world : hut sin is not im2nited when there is no
law:
For. Parentliesis confiLrming the preceding about sin and death.
1. Previous to the giving of the hxw sin was in the world ;
2. Without an expressed law sin is not reckoned transgression ;
3. But death, the penalty of transgression, was then in the world.
Conclusion : death is the consequence of Adam's transgression.
Until the law. During the period prior to the law of Moses.
Law of Moses a positive law, with death for transgression.
Before the law men were as the heathen who sin without law, ch. ii. 12.
Sin was in the world. 1. Men were regarded as sinners, and so died.
2. Sin was actually committed, as by the heathen without law.
Tliough without a written law, yet a law to themselves.
Sin existed, but not then properly the cause of death.
Not imputed. Beckoned as transgression punishable by death.
Sin always punishable because men are accountable.
But physical death only inflicted by a law denouncing it.
Men died but often not through sin they themselves comnntted.
Law. Positive law forbidding sin and denouncing deatli.
Sin against a positive law called transgression, cha]). iv. 15.
The command in Eden threatened tran.sgression with death.
So the law of Moses, Exod. xxxi. 14, 15 ; Num. xv. 30 ; Deut. xxx.
15-20 ; Ezek. xviii. 10-13.
Between these, no law denouncing death except for murder, Gen. ix.
5,6.
Conclusion : the cause of death was man's sin in Adam.
'AxP' vo/xov, u.sque ad— until, up to. Beza, Cah, Fisc, Est., Tol., Far., Grot.. Deng.,
Stuart, Hodge, Meyer. During. Chrys., Theod., Aug., Eras., Locke, Kosen., Koppe, Frit.,
300 SUGGESTIVE COMilENTART. [CHAP. V.
Brown. So Acts xxvii. 33 ; Heb. iii. 13 ; Luke iv. 13. Till the giving of the law by
IMoses. Doddr. Till or before: axpf- does not exclude subsequent time. Flatt. So
long as the law prevailed, sin had power as well as in those who lived before it. Theod.
During the Mosaic law sin was so in the world that men died by it. Brown. Were tlie
death of men after Adam caused by their own individual sin, then must the sin of all
who died from Adam to Moses be reckoned as transgression of positive law, as Adam's
was : but this is impossible, the law being not yet given. Meyer. Axpt If^P, &c.,
alludes to the difference in sin made by the entrance of a law. Von Hofm. ■^XP'-j the
terminus a(Z (j^Mem, including or excluding the terminus. Mintert. Heb. ly. — iSofxov,
a law ; without the article. Von Hofm. Positive law. Meyer.—' AfMapria, sin in general.
Par., Ols., Beng. 'AfJ-apTca. as the sin of Adam has the article. Beng. Original sin. Per.
Depravity. Flatt. Original guilt. Par. Actual sin. ToL, Est—Hv h Kocrixui, was in
the world, as evinced by the presence of death. Doddr. Was in mankind, through the
influence of Adam's sin. Ols. Had its existence ;. not, was committed : accent not on
afxapTia, but ijv iu koct. Von Hofm.— EWoyeLraL, Cod. Sin. and Alex, have
iWoyeiTO, was imputed. So Syr., Eth., and Vulg., imputabatur. Is thought or
counted. Arm. Dicitur. Cast. Esse putatur. Beza. Reputatur. Pise. Imputatur.
Eras., Pag., Mor., Vat. Imputed as transgression. Est., Thol. As transgresJiion
bringing death. Pise, Par. The law made sin more manifest. Cam. Men did not
count themselves sinners. Aug., Cal., Luth., Mel., Usteri, GldcJc., Rack., Stuart, Bloom-
Held. God is the reckoning judge, but with the reckoning comes also the human con-
sciousness of transgression in the light of the divine judgment. Lange. Imputation not
personal, but general. Ols., Von Hofm. Relative. DeWette. Sin existed and was im-
puted on account of the law of nature. Beza, Henry, Phil., Interrogative : Is sin not
imputed where there is no law? It was imputed, for deat?i reigned, &c. Meyer. Death
proves the existence of sin, and sin supposes law ; men therefore were under some law.
Doddr. Punishment of death inflicted; therefore Adam's sin imputed. Ols. Sin not
imputed so as to be punished ; no law inflicting death given before that on Sinai. T.
Edwards. Tovto ifMOL eWoyei, place it to my account, Philem. 18.— M77 ovtos
vofiov, law of nature existed. Meyer. Conclusion : death, which has come upon
sinners guilty of no transgression of law, cannot be derived from their own sin. Meyer,
Von Hofm.
14. Nevertheless death reigned from Adam to Moses, even over them that had not
sinned after the similitude of Adam's transgression, who is the figure of him that was
to come.
Nevertheless. Gr., But. Sin not imputed without kw ; but yet
death reigned, &c.
Deatli reigned when not the penalty of individual transgression.
Death. Pliysical death, the more palpable part of the penalty.
Spiritual death also reigned as concomitant of the physical.
Death, in consequence of Adam's sin, at once possessed man's body
and soul.
Reigned. Death personified. Kingly powers ascribed to it, Job
xviii. 14.
Death's reign — 1. Universal ; 2. Inexorable ; 3. Sorrowful ; 4. Just.
His power especially seen in general calamities, as the flood.
CHAP, v.] SUGGESTH'E COMMENTARY. 301
Exercised witliout respect to age or luonil character.
The power of death through siii committed to Satan, Heb. ii. 14.
To strip him of that power the object of Christ's incarnation and
death.
From Adam to Moses. The time before the law, nearly 2:a);»
years.
Three successive dispensations since the fall : —
1. Patriarchal, witliout the law ; 2. Mosaic, under the law ; 3. Chris-
tian, under the gospel.
From Adam to Moses ; from Moses to Christ ; from Christ to the
end.
Moses reveals the effects of Adam's sin ; Christ removes them.
Three corresponding periods in each individual's experience : —
1. Before conviction ; 2. Under conviction ; 3. Under grace.
Even over them, &c. Notwithstanding the difference in their c;ise.
Had not sinned, &c. 1. Personally, like Adam ; hence infants ;
2. Rather, against positive expressed law, as Adam had done.
After the similitude of Adam's transgression. Adam's sin was—
1. Personal ; 2. Against express law denouncing death:
Constrasted with " sin where there is no law," in ver. 13.
Infants have sinned — 1. Federally in Adam ; 2. Virtually and semin-
ally through their sinful nature inherited from him.
Death before and without the law, not from personal actual sin.
Men are sinners like Adam, though they have not sinned like him.
Adam begat Setli in his own likeness, not in God's, Gen. v. 3.
Figure. Gr., Type ; example ; mould ; pattern. Acts vii, 43, 44 ;
Rom. vi. 17; 1 Cor. x. 6, 11.
That after which anything else is to be formed, Exod. xxv. 40.
Any person or thing designed to represent another.
Most of Old Testament worthies types or figures of the ]Messiah.
Each aspect and feature of Christ foreshadowed by a dillerent type :
His covenant and representative character by Adam ;
His covenant and Saviour character by Noah ;
His covenant and Father character by Abraham ;
His united kingly and priestly office by ^lelchizedek ;
His prophetic and mediatorial office by Moses ;
His priestly and advocate character by Aaron ;
His captain, conqueror, and Saviour character by Joshua ;
His holy, separate, and Saviour character by Samson ;
His royal, suffering, and yet triumphant character by David ;
His royal, judicial, peaceful, and peace-giving character by Solomon.
302 SUGGESTIVE COMMENTARY. [CHAP. V.
Was to come. 1. Was, as -vaewed from Adam's time ; 2. Is, from
the apostle's.
Christ had already come to suffer ; was yet to come to reign.
Had come in humiliation ; was yet to come in glory.
Types and figures served especially for the time then present, Heb.
ix. 9.
Kept the promised Saviour in view as the object of faith.
Aiforded instruction concerning Him, and kept alive expectations.
Types only completely fulfilled at Christ's second coming, 1 Cor.
XV. 23.
Adam the type of Christ, the second man and last Adam, 1 Cor.
XV. 45, 47.
Each at the head of a separate covenant including others, 1 Cor.
XV. 22.
Each represented all connected with him as his seed.
Each communicates to those connected with him what is his.
Both commencing points of our collective life opposed to each other.
Both the author of peculiar states of the human race.
Both public persons, heads, and representatives of a family.
Tlie Representative in each case appointed by God himself.
Both capable of representing their seed and making them happy.
The Represented stand or fall M^th the Representative.
The acts of the Representative viewed as those of the Represented.
Both resemblance and contrast in the parallel in the text.
Adam the head of a family connected with him by natural birth ;
Christ the head of a family connected with Him by spiritual birth.
Adam brolvc the covenant made with him in Eden ;
Christ fuliiUed the covenant made with Him in eternity.
Adam by his fall involved his seed in sin and death ;
Christ by His obedience restored His to holiness and life.
'AXXa, but now. Kollner. But yet. Baumgarten-Cr. Though. Meyer. Only, how-
ever. De Wette, — '^^aaCkevaev, exercised its tyrannical power. Est., Par. Exercises
sovereign rightful rule over those belonging to his domain ; accent on (jiacT. Von Ilofm.
Reigned as the effect of depravity ; therefore sin in the world, Flatt. Talmud speaks
of the angel of death reigning over mankind. Baba Bathra. — Kat eTTt tovs, Jtc,
indicates that others during that time sinned as Adam did. Frit., Meyer. Denied by.
Von Hofm. — M?;. Omitted by Origen, Ambrose, and Sedulius. Found in all Greek
MSS., and read by Greek interpreters; also l)y Augustine and Jerome. Omission favours
iV-lagianisra. Opposed by /cat. Ext.— ^irt Tip d/moiwiJiaTL, &c., ad similitudiuem.
Eras., Beta, Pise. Causi sim. Tol. On account of the sim. Cast. In a similar
manner Goss. In the same manner. StoJz, Van Ess. After the manner. De Wette.
~\LaO' bjx. Qr. Hchol. Emphasis on irapa^Saa-. De Wette. '0/x. refers to ajj-apr.
CHAP. Y.] SUGGESTIVE COMMENTARY. 303
Iren., Orig., Aug., Jer., Theod., Amhr. Did not transjrrcss thi fir-;t commnn,!. Jer.,
Per. Sin grievously and knowinu'ly. Beza, Per. In a flagrant manner. Grot. In
their own person. Aug., Jer., Tol., I'isc, Est., Beza, Par., Doddr., Hodge. Hence refers
to infants. Pise, Beza, Par., Beng., Henry. Infants included in the general statement,
but not viewed distinctly. De Wette. Phil. Not with a like tran.sgression— i.e., against
an express command. Scholt. Against any positive express law. Cal., Locke, Jlolden,
Bloomfield, Barth, De Wette, Mei/er, Thol., Ols., Phil., Stuart. Not as transgressing iu
the liglit of consciousness of law. Lange. Not with a transgression which, like Adam's, was
to be punished with death. Piatt. With a prohibition on obeying or disobeying which
depended life or death. Von Hofm. Refers to i^acr. 6 dav. Death reigned over
them as over Adam, viz., for his sin, not their own personal tran.sgre.ssion. Chrys.,
Theoph., Beng., Gldck.—Tr)S irapa^aaews, gen. of object. Meyer. Of subject ; 6/i. '
T. TT. not the resemblance to Adam's transgression (as if OfxoiorrjTi), but after the type
of it. Von Hofm. Ileb. ^^'^'^r^, ^'^y^ (liatteni), n?:2i, ^ttl t. bjJ.. = n*.":-?. Dan. x.
16. Rabbies speak of some who only died as the effect of Adam's sin (or the advice of
the serpent), and not of their own. Talmud mentions four; Zohar only three.— 'Us,
who, referring to Adam. Most. Which ; used for 6, and referring to the sin. Beng.,
Koppe. Sentence relative only in form ; in reality independent, and introduces a new
thought. Von Hofm.—Tviros (tvtttu}, to strike, as a medal). Forma. Vulg. Typus.
Mor.,Tir. Similitude. Syr., Trem., Glass. Example or exemplar. Eras., Cast. Figure
or model. Doddr. Image. Con. <& Hows. Rabbles : » The mystery of Adam is the
mystery of Messiah.' 2'seror Hammor. 'The last Adam is the Messiah; as it is said.
He shall be higher than Moses.' God made Adam to be immortal ; but sin brought
death on him. The divine purpose shall be fulfilled in Messiah, who answers to the
first Adam.' Neve Shalom. ' In that period is Messiah to come, of whom Adam was
the type.' Manasseh ben Israel. Cabbalrsts spoke of Adam as the later or lower Adam,
in contrast with Adam the ancient or first, — Messiah being viewed as existing before tlie
creation, 'the first-born of every creature.' Heb. 'T'j^I?, a pattern, Ex. xxv. 40, com-
pared with Acts vii. 44 ; Heb. viii. 5.— Tov fieWovros, illius futuri. Mar. Illius qui
erat futurus. Syr., Eth., Pise, Pag., Beza. Was to come; referring to time of Adam
and the law. Grot. Is to come. De Wette. One who was to come ; in whom humanity
should be comprehended in a unity commencing with liim, just as in Adam at the begin-
ning ; like 6 ipxofJ-efos, Matt. xi. 3, the man of the future, in contrast with the man of
the beginning. Von Hofm. Some read it neuter : That which was to come, viz., sin.
Per. Which was a figui-e of what was to come, viz., iu Christ. Beng., Kojype. Adam's
posterity intended. Knatchhull, Benecke.
15. But not as the offence, so also is the free gift. For if through the offence of one
many he dead, much more the grace of Gud, and the gift by grace, which is by one ma7i,
Christ Jesus, hath abounded unto many.
But. With the resembhmce is given the coiitra.st in the parallel.
Not as, &c. Effects different — 1. In degree, ver. 10, 17 ; 2. In kind,
ver. 16, 17.
Offence. Gr., Fall ; sin, transgre?sion, trespass ; viz., of Adam.
The transgression with the guilt connected witli it.
Fall and ruin the consequence of Adam's first sin.
Free gift. Gift bestowed without merit on our part, Rom. vi. 23.
Justification and its effect eternal life, Rom. iii. 24 ; 1 John v. 11,
304 SUGGESTIVE COMMENTARY. [CHAP. V.
Offence of one. Gr., Of tlie one ; viz., Adam. Supply man or
covenant head.
The offence of the one head contrasted — 1. With the obedience of
the other ;
2. With the death of tlie " many " whom He represented.
Many. Gr., The many ; the mass or race ; Adam's offspring.
Applied also to the mass or totality of believers in 1 Cor. x. 17.
Here all the family or race represented by Adam.
All men descending from him by ordinary birth.
Christ alone excepted from the many as the woman's seed.
In Adam the head the whole body was smitten with death.
The corrupt tree doomed even to its outermost branch.
Be dead. Gr., Died ; came under the sentence and power of death.
All died in Adam as Levi paid tithes in Abraham, 1 Cor. xv. 22 ;
Heb. vii. 10.
Became liable to all the evil included in " Thou slialt die."
All Adam's seed die with him through sin ;
All Christ's seed die with Him unto sin, Eom. vi. 10, 11.
In Adam all mankind were — 1. Sentenced to deatli, Gen. iii. 19 ;
2. Expelled from Paradise, ver. 23 ; 3. Forbidden all access to
the tree of life, ver. 24.
Much more. 1. More likely ; 2. More easily ; 3. More abundantly.
If the one dispensation has existed, much more may the other.
More fitting that many be saved by another's merit, than ruined by
another's sin.
God is love. Delights in mercy. Judgment His strange work.
Christ's obedience has more virtue to save than Adam's sin to destroy.
Contrast between the finite creature and the infinite Creator, John
xi. 2, 12.
Christ's merit more than made amends for Adam's demerit.
His sheep not only have life, but have it more abundantly, John
X. 10.
Raised to higher glory than had been otherwise attainable.
Not only justified, but preserved in a justified state, 1 Pet. i. 5 ;
Jude 1.
Grace of God. His free unmerited kindness in Christ, Titus ii. 11.
(ii^d's free love the only source of man's salvation, John iii, 16.
God's grace to us the origin of His grace in us.
Salvation ascribed first to God and then to the Lamb, Rev. vii. 10.
Gift. The fruit of the grace ; justification and eternal life, Rom.
vi. 23.
CHAr. v.] SUGGESTIVE COMMENTARY. 3r>5
The gift proffered to all ; bestowed on tliem that believe, 1 Jolni
V. 11.
By grace. Gr.y In or by the grace of the one man Jesus Christ.
The grace and kindness of Christ one with that of the Father, Titus
iii. 4.
His incarnation, suffering, and death entirely voluntary, Jcjhn x. 18 ;
Heb. X. 5-7.
His humiliation the effect of His kindness and grace, 2 Cor.
viii. 9.
Grace of the Lord Jesus Christ joined with tlie love of the Father,
2 Cor. xiii. 14.
Love, especially to His ovm, the spring of all He did and suffered,
2 Cor. V. 14 ; Eph. v. 25.
God's grace operates through the grace of tlie man Christ Jesus.
God's love the source, the self-sacrificing love of tlie God-man the
channel.
By one man. Gr.^ The one man ; the second Adam, 1 Cor. xv,
45, 47.
Ruined by one man's sin, restored by one man's grace. Luther.
Ruined without personal fault, restored without personal merit.
Heaven's anthem, Thou w^ast slain and hast redeemed us to God by
Thy blood.
Christ, though God, yet man. True man, though not mere man.
Spoken of as man where suitable, 1 Cor. xv. 21 ; 1 Tim. ii. 5 ; else-
where as God, Rom. ix. 5.
God as coming from God to us, man as bringing us to God.
Man must be represented by man in both covenants.
Man's Saviour must be — 1. Man to die ; 2. God to overcome death.
Abounded. Overflowed. Grace in Christ abounding grace.
A fulness of grace in Jesus Christ. Grace for grace, John i. 16.
Exceeding riches of grace, Eph. ii. 7 ; unsearchable riclies, iii. 8.
Abounded — 1. In the number of participants. Rev. vii. 9 ;
2. In the character of the blessings bestowed, 1 Cor. i. 30 ; 2 Cor.
ix. 15.
Unto many. Gr., The many ; all the seed represented by Christ.
His life given as a ransom for many, IMatt. xx. 28 ; His blood sht'd
for many. Matt. xxvi. 28 ; Mark xiv. 24 ; bare the sins of many,
Isa. liii. 11, 12; by His knowledge justifies many, ver. 11 ;
brings many sons to glory, Heb. ii. 10.
The many a multitude that no man can number, Ri'V. vii. 9.
The children of God that are scattered abroad, John xi. 52.
U
306 SUGGESTIVE COMMENTARY. [CHAP. V.
The sheep given Him by the Father, John x. 27, 29 ; the Church,
Eph. V. 25.
Called also His seed, Isa. liii. 10 ; and His brethren, H.-b. ii. 11-14,
17.
Found in and gathered out of every nation, people, and tongue, Eev.
vii. 9.
Taken from every class and condition of men. Col. iii. 11.
Spoken of as all nations, John xi. 51, 52 ; all men, 1 Tim, ii. 6 ;
whole world, 1 John ii. 2.
His grace comes — 1. To all in the offer ; 2. To believers in actual
experience.
All receive some benefit from Christ's work ; His seed, saving ones.
Adam the natural, Christ the spiritual Father of the race, Isa. ix. 6.
In the new earth humanity restored and blessed in Christ, 2 Pet. iii.
13 ; Ps. Ixxii. 17.
Ovx ws. Different effects proceed from each federal head. Meyer. Efficacy of
Christ's grace has a different measure from that of Adam's sin. Von Hnfm. — IlapaTr-
rdjfia. [irapa and imrTO} ; irapaTTLirTOJ, to fall through anything in the way). Delic-
tum. Mor., Trem. Sin. Eras, Tir. That fall (lapsus). Pise. Offence. Pag., Beta.
Trespass. Ellicot. Heb. V^'^, ^y?, serious violation of God's law ; '"'N'J^, an error.
Grot. HapaiTTCVfJia, always an actual fault or transgression ; ajxapria, used only of
sin in a general sense. De Wette. Adam's sin was TrapajSaais, as transgression of a
divine command ; irapawTupLa, as the offence by which he fell ; afxapria, as the com-
mencement of sins ; TrapaKOT}, as disobedience to the will of God. Lange.—Ovro} Kai,
80 also. Kat omitted in Cod. Vat.— To xo-P'-O'fJ-f^, the gift (donum). Mor., Trem., Eras.,
Pise. Any benefit = Sw/jTy/ia, as Rom. xi. 29 ; 2 Cor. i. 11. Grot. Gift given or infused
by grace or free favour, as 2 Cor. xiii. 14; here the whole benefit of justification. Par.
The gift of Christ, viewed as made once, corresponding with Adam's irapaTrruj/iia, and
— bwpyjixa. in ver. 16. Ols. What God gives in consequence of Cnrist's obedience.
Phil. What God has given through that obedience. Von Ilofm. 01 iroWoi, all,— who
indeed were many. Aug., Est., Eras , Vat. All in Adam's loins. Or., Par. The many,
= iravres, all ; universal in both cases. Locke, Wolf, Tomline. All propagated from
Adam. Est., Par., Pise Many as opposed to the 'one.' Beza, Von Hojni. To indi-
cate the multituvle of the posterity mentioned. Meyer. To admit of exceptions. Grot.
All Adam's offspring. Beng. All the human race. Doddr. The mass. Hodge. The
many. Ellicot. The many who have died. Von Hofm. Those many. Diod. — ' Airedavov,
became liable to death. Pise, Tol., Stuart. Eternal death intended. Pise. Corporal
and spiritual death. Men. Corporal, spiritual, and eternal. Tir. All the evil included
in death. Stuart. — Ilo\X(^ fJiaWov, greater amplitude of grace than of damnation.
Cal. Redeeming power has a much deeper iutensiveness than the destroying one.
Nidson. — Xapts, lavour, kindness, free love ; the source of justification. Par. Gi'ace
of Christ to men. Grot. Xapts, God's love to sinners in general; dtopea, its special
expression in the gift of Christ. Ols. A twofold grace ; grace of the Author, and grace
of the .Mediator ; grace which gives, and grace in which the gift consists. Von Jlo/m.
— Awpea, donatio. Beza, Pag. Righteousness by Christ's death. Pise. — Toi; tfos
dvdpojTrov, the one man. Christ viewed as man both personally and ideally ; not only
CHxVr. v.] SUGGESTIVE COMMENTARY. 307
a man, but the man, as realising: the absolute idea of humanity, and therefore carrying
it in himself potentially and spiritually, as Adam did corporeally. So Phil^ speaks ot
the Logos as tov /car' dXrjdeiau avdpunrov, the i(U-al of man Oh.—FAs tov% ttoWovs,
those other many. Diod. All the numerous family of believers. Doddr. All men ;
Paul speaks only of the desipn of the benefit. Flatt. The contrasted effect of the grace
of God in Christ also extends over a multitude. Von Ilofm.
16. And not as it ions by one that sinned, so is the gift : for the judament wat by one
to condemnation, but the free gift is of many offences unto justification.
And. Moreover ; a subject so glorious and important to be further
enlarged on.
Another aspect showing the abounding of the grace over the sin.
Not as, &c. The blessing much more efficacious than tlie blighting.
The boon of God's grace exceeds the bane of Adam's guilt.
The contrast in the parallel shown on its negative side.
The multitude of sins removed by the gift of righteousness.
By one that sinned. Sin and witli it death had come by one.
The contrast shown in the case of the two covenant Heads.
Judgment. Sentence or doom, passed according to Gen. ii. 17 ;
iii. 17.
That sentence passed on the whole human race in Adam.
As a matter of fact "universally experienced.
By one. Gr., From one [offence] ; contrasted ^\'itll the many fur-
given.
One sin of one man contrasted with many sins of many men.
Condemnation. Character of the sentence ; state of mankind.
The whole race brought under condemnation by that one sin.
The condemnation of mankind to the dominion of death.
Infants under this condemnation, and therefore die.
All condemned in Adam to whatever is involved in death.
The whole man as well as the whole race condemned.
Death temj^oral and spiritual universally visible.
The text a solution of an other-snse insoluble mystery.
" Our life is a false nature ; 'tis not in
The harmony of things ; this hard decree,
This ineradicable taint of sin,
This boundless upas, tliis all-blasting tree." ByroT}.
Free gift. 1. The righteousness of God in Christ, 2 Cor. v. 21.
2. Its eiTect and concomitant, eternal life, 1 John v. 11.
Of many offences. All sins of His people as well as Adam's.
308 SUGGESTIVE COMMENTARY. [CHAP. V.
Condemnation by Adam's sin increased by many others.
Grace removes the whole accumulated condemnation —
1. The many offences of each single believer, Job xiii. 23 ;
2. The offences not of one but of all the redeemed.
These aggregated offences all laid upon Christ, Isa. liii. 6.
Innumerable evils compassed Him about, Ps. xl. 12.
The Surety charged with the collected sins of millions, Isa. liii. 12.
Justification. Sentence of acquittal ; opposed to " condemnation."
Christ's seed justified in Him, as in Adam condemned, Isa. xlv. 25.
His obedience nnto death the only ground of justification unto life.
Condemned through Adam's sin, justified through Christ's righteous-
ness.
Ovx ws, not as death had come. Eras., Tir. Not as many died. Tol. Not as sin
had entered. Vat., Cam. Not as that which had entered, viz., sin Beza, Pise. — At
ivos a/xaprrjaaPTOS, by one that sinned. In some MSS., afiaprTi/xaTos. — AwpTj/ia,
donum. Eras. Gift of Christ, i.e., righteousness by His death. Dickson. — KpLfia,
condemnation. Eth., Eras. Guilt (reatus). Beza, Pisc, Par. Constitution to which
Adam's sin gave occasion ; = i35¥'P. Grot. The objective activity of the divine right-
eousness, which for Adam's sin must show itself as condemnation. Oh. Doom. Con. £
Hows. — El's KaraKpLfxa, unto damnation. Tol. Condemnation, i.e., of death ; cause
put for effect. De Wette. A sentence of condemnation. Con. <£• Hows. — E/c iroWwv
irapaTTOJfiaTcov, because, or in consequence of many offences. Ols. —AtKaLix}pi.a,
justification. Mor. Opposite of KaraKpL/xa, or damnation. Pisc, Par., Tol., Est.
Correct life, obedience. Grot. Opposed to irapaTTTUfia ; perfect obedience. Whitby,
Taylor. Act of justification. Thol. Sentence of justification. Frit., Meyer, Phil.
Righteousness, closely resembling hiKaLoavvr}. See Prov. vlii. 20. Von Hofmann.
= AiKaiojdLS yaa shown by ver. 18)= to diKaiovv, Heb. P'"=!¥n ; chosen rather than
St/caiWfl-ts, as corresponding to Adam's one act and indicating its instantaneousness. Ols.
17. For if by one man's offence death reigned by one ; much more they which receive
abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ.
For if, &c. The subject still further developed and expanded.
The contrast in the parallel shown on the positive side.
By Christ's righteousness men not only forgiven but reign in life.
By one man's offence. Or, as some read, by one offence.
The one, Adam, compared with the one, Jesus Christ.
The one offence contrasted with the abundance of grace.
Death. In its widest sense, temporal, spiritual, and eternal.
Physical death, the most obvious and tangible form of it.
The most terrible of earthly evils, yet the smallest part of death.
Death fully developed becomes the second death, Rev. ii. 11.
Death of the body the shadow, that of the soul the substance, of
death.
CHAP, v.] SUGGESTIVE COMMENTARY. 309
Reigned. Received and exercised dominion over men, ver. 13.
Death a resistless despot. His dominion co-extensive witii mankind.
Power of death committed to the devil as God's executioner, Hch.
ii. 14.
By one. Adam, the father and representative of the race, ver. 12.
Adam the author of death ; Clirist the Prince of life, Acts iii. 15.
Much more. The mercy abounds over the misery —
1. Through the character of God, 1 John iv. 8, 16 ; 2. The merit of
Christ, Isa. xlii. 21.
Believers receive in Christ more than was lost in Adam —
1. Better righteousness ; 2. Firmer standing ; 3. Higher glory.
They who receive. 1. Christ's seed given him by the Father, Isa.
liii. 10 ; John xvii. 2, 6.
2. All who believe with the heart unto righteousness, Eom. x. 10.
Men receive the blessing when united to Christ by believing, 1 Cor,
i. 30.
Believers receive Christ himself and all good things with Him, John
i. 12.
Out of His fulness have all we received, and grace for grace, John
i. 16.
In justification a man is a receiver rather than an actor.
A man is justified hj the act of receiving rather than /or it.
Christ and all blessings are — 1. Freely offered in the gospel, Isa. Iv. 1 ;
2. Received by the hand of faith. Right believing is rich receiving.
Believers are receivers not deservers ; first receivers, then doers.
Receive and work, not work and receive, the rule of the gospel.
The self-righteous work for life ; believers from life.
Abundance of grace. 1. Overflowing kindness ; 2. Overflowing
blessing.
All fulness of grace in Christ, Col. i. 19. Unsearchable riches, Eph,
iii. 8.
1. Justifying grace ; 2. Sanctifying grace ; 3. Glorifying grace, Eom.
viii. 29, 30.
Grace for grace, John i. 16 ; rather, grace upon grace, as Phil. ii. 27.
To hini that hath shall more be given, and he shall have abundance,
Matt. XXV. 29.
He gives more grrace, James iv. 6 ; makes all grace abound, 2 Cor.
ix. 8.
Gives His sheep not only life, but life more abimdantly, John x. 10.
Ezekiel's river realised, Ezek. xlvii. 1-5. Filled with all the fulucss
of God, Eph. iii. 19.
310 SUGGESTIVE COiBIENTARY. [CHAP. V.
Gift of righteousness. Christ's righteousness the gift of God.
The wedding garment put upon the guests, Matt. xxii. 11, 12.
Righteousness brought in by Christ, not wrought out by us, Dan. ix. 24.
Clirist made of God righteousness to those who are in Him, 1 Cor.
i. 30.
Believers made the righteousness of God in Him, 2 Cor. v. 21.
Eternal life God's gift, and so rigliteousness as the title to it, Rom.
\^. 23.
Righteousness not wrought for but received ; not bought but given.
Shall reign. Not only be saved as sinners but reign as kings.
1. Subjectively, in having dominion over sin and self, Rom. vi. 14.
2. 01)jectively, in reigning with Christ upon the earth, Rev. v. 10 ;
XX. 4.
To reign indicates — 1. The highest development of liberty ;
2. The highest satisfaction of all desires ;
3. A state of prosperity, victory, and triumph, 1 Cor. iv. 8.
By Adam's sin death reigned in and over men ;
By Christ's righteousness men reign over death.
Glorious grace of Christ. " Makes slaves the partners of His throne."
Joseph freed from the dungeon and made ruler of Egj'^^it.
Israel from captives in Egypt made kings in Canaan, Exod. xix. 6.
Believers from slaves to sin and Satan made kings and priests to God,
Rev. i. 6.
Receive not only a charter of liberty but a patent of honour.
In life. Believers not only saved from death but reign in life.
Life is — 1. Holiness; 2. Happiness. Life as to the whole man, 1
Thess. V. 23.
Life in the spirit is holiness, resemblance to God ;
Life in the soul is happiness, enjoyment m God ;
Life in the body is immortality, continuance loith God.
To reign in life is to live and reign ; lead a truly royal life.
The highest felicity attainable by a creature.
Life not only reigns in us as death had done ; we reign in life.
In Christ we live in an element of life. Have life and royal estate.
" Reign in life :" dignity combined with delight ; power with peace.
Life and royalty, the two things most valued by men.
By one, Jesus Christ. Thou hast made us kings and priests to
Guil, liuv. i. 6 ; V. 10.
Adam's sin dug graves for his children on earth ;
Christ's obedience raises His to thrones in heaven,
Adam bequeathed an Akeldama, Cliiist a Paradise.
CriAP. v.] SUGGESTIVE COMMENTARY. 311
•T<^ Tov iuos TrapaiTTiOfiaTL, Cod. Alex, has iv ivi. Trap., by one ofTence. The
dative indicates the eflBcicnt cause, viz., the sin; the genitive, tou ivos, the organ
through which that cause operated, viz., Adam. Ols. Through one mans offence.
Von Hofin. Ej'os, used eleven times, and everywhere either of Adam or of Christ.
Dickson. — Ef^aaiXevcre, possessed a regal authority under which all are born. Von
Ho/m.—Trju irepicraer'.i' r. x«P'7-os, Hebraism for 'most abundant grace.' Vat., Par.
Abundant good-will through Christ. Grot. Pardoning, sanctifying, and glorifying
grace. Tol — Ttjs dojpeas r. 8lk., llebraisim : righteousness given as a gift, viz., by
imputation. Grot. — ALKaioavvr], Christ's active obedience. Beza. Ills i)assive obed-
ience. Pise. Tt]s dcjpeas omitted in Cod. Vat. Aojpea, superadded spiritual gifts;
St/c., that by which all is acquired. Tol. — Aa/x^ai>oi'T€S, who received, viz., wheu
offered. Beza. Have actually now received, so as to possess and enjoy it, as in ver, 11.
Von Hofm. AafxjS., to be active in receiving a gift or person, as John i. 12; hence
description of character. Doddr. — BacriXei/aofCt, shall have infinitely greater happiness
in their new state than misery in their former one. Macknight. Comp. 1 Cor. iv. 8. —
'£»» ^bn}. So Horace describes his happy condition. Vivo et regno.
18. Therefore, as by the offence of one judgment came upon all men to condemnation ;
even so by the righteousness of one the free gift came upon all men unto justification of
life.
Therefore. The parallel further shown in the extent of the subjects.
Offence of one. Or one offence, \'iz., Adam's ; contrasted with
Christ's obedience.
Judgment. Supplied from ver. 16 ; the judicial sentence in Gen.
ii. 17.
Sentence came on mankind as an attainder on a family.
Judgment given and recorded in the court of heaven.
Unless reversed, our all lost for time and for eternity.
Came upon. Gr. [Was or extended] unto — A'iz., in its effects.
Not the individual actor alone affected, but his seed witli liim.
A Representative's acts involve the Represented.
All men. AH descending from Adam by ordinary birth.
" All " limited always by the context or nature of the subject.
Christ not included because born of a virgin, — the woman's seed.
All Adam's natural seed viewed as in his loins.
Collective humanity then seminally in his one person.
All of every class and nation involved in his guilt and fall
Children often affected for life by the acts of a father.
Nations participate in the faults and fortunes of their rulers.
A sovereign or people identified with their Representative.
Unto condemnation. All share in the guilt of Adam's one act.
Sentence of condemnation fell on the family in its head.
Humanity both siimed in Adam and fell Avilh him.
312 SUGGESTIVE COMMENTARY. [CHAP. V.
His act tlio act of eacli of liis natural offspring.
By the righteousness of one. Or, by one righteousness— viz.,
Christ's.
Christ's whole obedience viewed as one act, Phil. ii. 8.
His death the completion and expression of that obedience.
All righteousness fulfilled by Him, Matt. iii. 16. Hence His name,
Jer. xxiii. 6.
One man's sin ruined, one man's righteousness restores us.
In each case, the act of a divinely constituted Representative.
Came upon. Or, extended unto — viz., in its effects, as before.
All men. " All " limited, as before, l»y the nature of the subject.
All the seed of Christ, as in the former case all the seed of Adam.
Adam's a natural, Christ's a spiritual offspring.
In Adam all die, in Christ shall all be made alive, 1 Cor. xv. 22.
Christ the first fruits, afterward they that are Christ's — viz.. His seed.
Adam and Christ viewed as the heads of two opposite humanities.
C!hrist's obedience extends to the whole race potentially;
To His own spiritual divinely-given children, actually.
To all men in the offer ; to believers m actual possession.
The first " all " in the verse limited by natural and ordinary birth ;
The second by a spiritual and supernatural one.
The " all " in both cases contrasted with the " one."
Unto justification. Tlie opposite of condenmation ; acquittal.
Adam's seed condemned through his sin; Christ's justified through
His obedience.
Our justification merited by works, not our o^ra but Christ's.
Justification ours not by Avorking but believing.
Faith the only condition in the justification of a sinner, Acts xvi. 31.
Evinced by confession of Clirist and a holy life, Rom. x. 9, 10 ; James
ii. 26 ; GaL v. 6.
Unto life. Condemnation brings death ; justification, life.
Death the wages ot sin ; life the reward of obedience.
Life at first the fruit of man s own obedience ; 7iow, that of Christ's.
Christ's work not only delivers from death, but entitles to life.
Life in the widest sense, physical, spiritual, and eternal.
Ai' ivoi TrapaiTTUifJiaTOS. Cod. Sin. has avOpwirov after €vos. By the oGFence of
one. Vulg., Eras., Pise. One man's offence. Beza, Diet.— Eis iravras dvd. Supply,
'judgment was or came,' i.e., condemnation. Vat. The evil was propagated. Eras., Tir.
Death passed. Zeg. Guilt came. Pag., Pise, Par. The issue was. Ellicot. — At' evo'S
dLkaioj/xaros, through one justification. Beza, Pag., Mor. The justification of one.
E,at. Pise. The righteousness of one. Dick. At/catw/ta, Christ's whole obedience.
CHAP, v.] SUGGESTIVE COMMENTARY. 313
Grot., Pise. Righteous satisfaction, atoning merit. Tol. An illustrious obedience. ..''.
Capellus. ALKULW/xa, the material ground of justitication ; diKaiwais, its effect, liez.i.
Nouns in /J.a indicate something done; e.g., evdv/xa, something put on, (ppovrjfxa,
something thought. Beng. One righteous act ; His death the acme of Christ's obedience.
Al/ord, Ell. The fruit of one acquittal. Con. <£ Hows. One {^vos), because He died
once. Par. — Ets iravras avd., all Christ's seed. Par., Gom. All who receive and
embrace it. Doddr. All men without distinction in both clauses. Von IloJ'm. All
raised physically to life through Christ. Tol. JustiGcation procured for all, though not
accepted by all. The divine intention, not the event, here spoken of. Ols.—ALKaicjaiv
fW7;s, vital or life-giving justification. Beza. A justification recovering from death to
life. Tol. AiKatuais, absolute and at once ; ^wt;, completed by degrees. Ols.
19. For as by one man's disobedience many were made sinners, so by the obedience of
one shall many be made righteous.
For. Shows the key, foundation, and sum of the whole matter.
Disobedience. Gr., Inattention to command. Cause of the fall.
Adam hearkened to the serpent and to his wife, not to God.
Sinned neither from previous fault of intelligence nor will.
The sentinel slept and the citadel was taken.
The contrary of Adam's disobedience seen in Christ, Matt. iv. 3, &(*.
The same seen in Christ's members, e.g., the apostles. Acts iv. 19 ;
V. 29.
Many. Gr., The many — viz., his natural posterity, as in ver. 15.
" The many" or " all" contrasted always with the " one."
Made sinners. 1. Legally constituted ; 2. Personally made, such.
Judicial standing before God, rather than personal character, in view.
Men made sinners not by personal acts, but by Adam's sin.
Made sinners, and as such both become sinful and commit sin.
Sinful nature and life the effect, not the cause of being made, sinners.
Men marie sinners by a judicial act like an attainted family.
Mankind stood before God in Adam as transgressors.
Universal death and depravity the undeniable evidences.
So Christ was made sin through the imputed sin of His people, 2
Cor. V. 21.
Obedience of one. Christ's obedience unto death ; active and passive.
Law-fulftlling and penalty-enduring obedience, Phil. ii. 8.
Christ's life one unbroken coui'se of obedience to God, Ps. xl. 6-8 ;
John xiv. 31.
Hence God's righteous servant, Isa. liii. 10 ; xlii. 1, 19 ; lii. 13 ;
Zech. iii. 8 ; 1 John ii. 1.
Christ's obedience magnified the law and made it honourable, Isa.
xlii. 21.
314 SUGGESTIVE COMMENTARY. * [CHAP. V.
Self-hurniliation in becoming obedient to His own law, Gal. iv. 4.
The Law-giver for man's sake becomes the Law-fultiller.
Many. Crr., The many ; all Christ's spiritual seed, as in ver. 15.
None made righteous hij Christ but those who are in Him, Rom. viii.
1 ; Cor. i. 30.
All have the offer, but only some accept it and are justified.
Shall be made. Gr-, Constituted, i.e., by a judicial act on God's part.
Christ's seed made righteous by letters patent sealed in heaven.
Shall be made, as each of them becomes vitally united to Christ.
The efficacy of Christ's merit extends through all time.
Righteous. Just before God ; free from condemnation ; entitled to
life.
Believers made the righteousness of God in Christ, 2 Cor. v. 21.
Legally and judicially righteous as the effect of His obedience.
Bound up with Adam as our head we became guilty in him ;
Bound up with Christ as our head we become righteous in Him.
Adam's sin and Christ's obedience ours ; tliat by nature, this by faith.
Christ's obedience makes us righteous, not our o\\^l.
Our obedience follows, not precedes, our being made righteous.
One command alone first obeyed. Believe in the Lord Jesus Christ.
Christ made righteousness to us is made sanctification also.
With the guilt of Adam's sin came a vitiated nature ;
With the merit of Christ's righteousness comes a holy on
Conformity of character accompanies transfer of merit.
llapaKOTjS {irapa and aKOVW, to hear; irapaKOVO), not to hearken, to disobey,
Isa. Ixv. 12), indicates the way in which Adam began to fall, neglect to hearken or
attend to the command. Chal. — Oi ttoWol, the many ; all, as in ver. 15. — Kareo"-
Tadrjaav, were constituted ; became obnoxious to death, as if they themselves had
committed the sin. Doddr., Ilamm. Were rendered. Eth., At. Effected. Cast. Were
or became. Syr. Became or were rendered. Flatt. Were treated. Parkhurst. Re-
garded as sinners. Beng., Hodge. Ka^t(7T77^i= X 076^0;, to account as something,
and 80 to declare it such. Ols. Used for placing persons in any office or condition,
Matt. xxiv. 45. 47 ; Luke xii. 14 ; Acts vii. 10, 27 ; Titus i. 5 ; Heb. vii. 28 ; 2 Pet. i. 8,
Ileb. Tpifn, to set or appoint, Jer. i. 10 ; DT, make or constitute, Ps. xviii. 44 ;
TCi'n, 3'ltn, D'pM. — ' AfMapT(jj\oi, sinners. Est., Far. Guilty. Cast. Guilty and
condemned. Will., Vorst., Beng., Henry, Guise, Haldane. Subject to death, as 1
Kings i. 21. Grot., Doddr. Corrupt and sinful. De Wttte, Stuart, AJford. 'Sinners'
and 'righteous' not as to quality, but state, because constituted such by another's
conduct. Von Ho/m.— '^TraKOvr] {vtto, under, and aKOVU, to hear; VTraKOVCo, to
hearken submissively ; to obey ; opposite of irapaKOVw), obedience. — Ot ttoXXol,
the many, like Tovs ttoWovs in ver. 15. All in or belonging to Christ. The relation
of Christ to Adam causes that through Ills righteousness the opposite is effected to tbiit
wliich through Adam's ofTence was brought about for all men. What Christ is adapted
to be to the many that is He for all, though all do not allow Ilim to be so to them ;
CHAP, v.] SUGGESTIVE COMMENTARY. 315
even as Adam only remains what he has become for all to those who do not allow Christ
to be to them what lie is for all. Von Iln/m.—AiKaLOi, righteous b<.'furc God. Grut.
Ab.solved from sin and treated as righteous. Vorst. Embraces both juslification and
sanctification. Par., Chal. Constituted righteous ; treated as buch in the day of account.
Doddr. Personally righteous, godly. Stuart. Righteous through riglileousuess of
another, especially ot the Messiah, an idea iamiliar to Jews R Saadias on Dan. vii.
13 : 'This is Messiah our Righteousness.' A Jewish liturgical hymn has : ' Messiah our
Righteousness has turned away from us : there is none to justify us.' A prayer for the
New Year is : ' Justify through their righteousness ;t]iat of Abraham, Isaac, &c.) thosj
that hope in thee.'
'20. Moreover, the law en'ered, iJiat Che offence miQht abound ; but where sin abounded,
grace did much more abound.
Moreover. The place and purpose of the law to be explained.
The law. 1. the law of Moses ; 2. The Old Testament economy.
If justification is independent of the law, why was it given ?
The same thought found in the Epic^tle to the Galatians, chap. iii. 19.
Entered. Gr., Came in along with or by the side of. Same word,
Gal. ii. 4.
Came in with — 1. The fact of man's fall and guilt in Adam ;
2. That of the transfer of Christ's righteousness for justification.
Came in for a temporary purpose between Adam and Christ.
Entered — 1. Along with sin to render it more apparent, Kom. vii.
7-10;
Added becaxise of transgressions, till the seed should come, Gal. iii. 19.
2. Along with the promise of a Saviour to prepare men for Him.
The law a schoolmaster to lead us unto Christ, Gal. iii. 24.
Entered incidentally as an indirect step to God's ultimate purpose.
That. 1. The design of the law indicated ; 2. The actual result.
Gal. iii. 19.
The offence. 1. Adam's transgression and the effects of it ; 2. Sin
in general.
Might abound. 1. In its manifestation ; 2. In the consciousness
of it ;
3. Incidentally in its actual existence in the soul.
The law causes the conviction of sin and occasicjns its increase.
Instead of draining off the stream, it only dams it up.
The law reveals sin— 1. In its character ; 2. Its guilt ; 3. Its extent,
Kom. iii. 20.
In a sinful nature prohibition begets commi-^sion.
The law now promotes life only Ijy revealing sin and death.
The probing of a wound may lead to its cure.
316 SUGGESTIVE COMMENTARY. [CHAP. V.
The law a mirror to show the effects of Adam's sin and existence of
our own.
Consciousness of disease j^repares us for the physician.
The law an apparent furtherance of sin, a real furtherance of grace.
A skilful physician brings a dangerous disease to the surface.
The Jews mistook the nature and object of the law, and so rejecled
the gospel.
Grace. 1. In respect to the race ; 2. To the individual soul.
Much more abound. Overflowed beyond the mere effect of the fall :
1. In exalting our nature to a higher state than ever ;
2. In effecting greater security than Adam in innocence possessed.
"Whatever the extent of sin, grace reached beyond it ; as —
1. It provides pardon for the most heinous transgressor ;
2. It transforms the most depraved into the image of God ;
3. It raises them to greater glory and felicity than was lost in Adam.
In proportion to the enemy's strength is the victor's praise.
No stain of guilt so deep but grace can efface it, Isa. i. 18.
Grace paints her rainbow on the darkest cloud of human guilt.
The flood of God's grace covers the highest mountains of man's sin.
The merit of Christ's blood greater than the demerit of Adam's falL
Grace offers pardon even where it is never accepted.
Reconciliation not only proffered but pressed upon sinners.
God not only willing but wooing men to be reconciled, 2 Cor. v. 20.
The deeper the consciousness of sin, the richer the experience of grace.
Deep ploughing prepares for rich reaping.
The law ploughs up the soil that grace may cast in her seed.
ISofios, without the article, ' law entered.' Middleton. The moral law. Broion.
Old Testament economy. Hodge. — YlapeiarfkOev, subintravit (entered silently or
secretly, as Gal. ii. 4). Vulg. Supervened. Cast. Intervened. Ed., Diod., Mart.
Entered besides. Pag., Beza, Pise. Entered by the bye, or crept in. Eras. Camu
incidentally. Havim., Scholcfield, Ols. Was given only for a time, not for salvation,
but for instruction. Chrys., Tol. Crept in as by stealth till the time of the gospel. Men.
Came in between Abraham and Christ. Theod. Entered by the secret workings of con-
science. Maclcnight. Made a little entrance among a small part of mankind. Doddr.
Entered, not privily, as in Gal. ii. 4, but in addition — was added (irpocreTedr}, Gal. iii.
19) ; intervened, i.e., between Abraham and Christ. Stuart, Haldane. Came in between.
Barth, Rothe. Came in also. Ellicot. Besides, and as a transition-point. Alford. In
addition. Frit., Meyer, De Welte, JVielson. The law in comparison with sin a subordinate
institution. I'hil. Entered as an occurrence of subordinate importance to that of sin
in its bearing on man's fate. Von Ilofm. — ^va, indicates design. De Wette, Hodge,
Alford. Result. Chrys., Theod., Henry, St., Thol., Ols. — llapaTTTU/uLa, Adam's sin,
i.e., in the knowledge of it. Pise. 'A/Mapria, sin in general.— IlXeovao-?? {irXeov,
more), might be increased Pise, Pag That men might know themselves sinners.
Vat. Lucome the occasion of greater sin by giving more knowledge of it. Tot. By
CHAP, v.] SUGGESTIVE COMMENTARY. 317
irritating it, as Rom. vii. 11. Par. To make men conscious of their evil?. Cal. Become
a means of multiplying and enhancing sin. ITamm., Wells. Be seen in its grcalcr
enormity. Flatt. Bring out mort? fully the manifestation of it. De Wette Abound, in
the conviction of sin and its incidental increase, llo'lge Be multiplied. Ellicot-
Enhance sin and death, and so complete the Redeemei-'s work, riiil. To sliow how fa-^t
the sinner is bound who thinks to fulfil righteousness by his own strength. Aug.—
TirepeirepiaaevcTev. Intransitive : exceeded in abundance, = virepirXeova^o}, 2 Cor.
vii. 4; 1 Tim. i. 14. Victi victorem vincens, conquering the conqueror. Bono. Over-
flowed beyond the outbreak of sin. Con. d- Hows. Showed itself in a still greater over-
flowing measure. Van Ess. Did beyond measure abound. Ellicot.
21. That as sin hath reigned unto death, even so might grace reign through righteous-
ness unto eternal life by Jesus Christ our Lord.
That. The object of the whole economy exhihited in preceding
verses.
Reigned. Exercised wide and despotic authority over the human
race.
Sin personified. A cruel tyrant. All subject to his sway.
Sin's reign is : 1. A usurpation — God the only lawful Ruler ;
2. Rebellion — opposition against God and His authority ;
3. Unnatural — contrary to men's better judgment and sense of right ;
4. Despotic — compelling men even unwillingly to obey it ;
5. Tyrannical and opj)ressive — the source of present suffering ;
6. Cruel and destructive — ends in eternal death ;
7., Deceitful and seductive — promises ease and gratification ;
8. Resistless — all human attempts to terminate it in vain ;
9. Powerfully supported — justice and a broken law its strengtli, 1
Cor. XV. 56.
Sin's reign over men the consequence of the first transgression.
Mankind for sin given over into the hand of a cruel lord, Isa. xix. 4.
Rejecting God as their king, they are delivered up to the reign of
sin.
Shiloah's softly flowing waters being refused, a torrent strong and
mighty comes in its stead, Isa. viii. 6, 7.
Unto death. According to the sentence. Gen. ii. 17. "Wages of
sin, Rom. vi. 23.
All sorts of misery included. Eacli plague on Pharaoh a diatli, Exod.
X. 17.
Only fully developed in the second and eternal death, Rev. xx. 14.
Gr., In death ; in the element of deatli. Sin and death one.
Grace reign. Exercise a power corresponding with that of sfn.
1. Mighty ; 2. Resistless ; 3. Extensive ; 4. Supported by law.
318 SUGGESTIVE COMMENTARY. [CHAr. V.
Kot merely acts but reigns. Contrast with Adam's short obedience.
Grace and sin both personified as triumphant sovereigns.
The object of the reign of grace to overthrow that of sin.
Grace reigns — 1. In the world, therefore men are salvable ;
2. In each believer, therefore the believer is actually saved.
The reign of sin only to be overcome by the reign of grace.
Men choose their sovereign, while grace chooses its subjects.
" Not this man but Barabbas," the cry of man's natural heart.
The reign of grace resistless, hence men are saved, Rom. ix. 16 ;
The reign of grace rejected, hence men are lost, John v. 40.
Through righteousness. The law-fulfilling righteousness of Christ
Grace neither triumphs over justice nor evades its demands.
Reigns lawfully. Life the fruit of righteousness.
Grace liberates the captive only by paying the ransom.
Grace not against law and righteousness but /or it, Rom. iii. 31.
Righteousness rewarded and sin punished in the gospel as well as
in the law.
Christ magnified the law and made it honourable, Isa. xlii. 21.
Came not to destroy the law but to fulfil it. Matt. v. 17.
The garment of salvation a robe of righteousness, Isa. Ixi. 10.
Unto eternal life. High, holy, and never-ending blessedness.
Sin reigned to the procuring of eternal death ;
Grace reigns to the securing of eternal life.
Sin drags down her slaves to the chambers of death ;
Grace conducts her subjects to the mansions of life.
Eternal life contrasted with Adam's short life before the fall.
Striking combinations, sin and death ; grace, righteousness, and
life.
Sin and death man's state by nature ever since the fall ;
Grace, righteousness, and life, the glad tidings of the gospel.
Sin and death on one side, righteousness and life on the other ;
Grace in the middle abolishing the one and bestowing the other.
Sin and death the conquered powers on the left ;
Righteousness and life the spoils of victorious grace on the right.
By Jesus Christ our Lord. Tlie Author and Finisher of our faith,
Heb. xii. 2.
Glorious finale to a strain so glorious !
The triumph-song fitly ends with the conquerors name and title.
Adam's name disappears, that of Jesus remains and flourishes.
Jesus Christ our Lord ! God-chosen champion of our fallen race.
Prince of life and Prince of peace ! The Lord our Righteousness !
CHAP. VI.] SUGGESTIVE COMMENTARY. 31!
Our peace, our hope, our all ; the way, the truth, the life.
" Hail, Son of God, Saviour of men ! Thy name
Shall be the copious matter of my song
Henceforth, and never shall my harp Thy praise
Forget, nor from Thy Father's praise disjoin." Milton.
'Ev Tcp davarii), to death. Luth. Through death. De Wette, Van Ess. In death.
Stier. 'Ev indicates death as the goal and terminus of sin ; ei's points to life as the
never-euding reward and development of righteousness. Beng. 'Ej' points to sin itself
as spiritual death ; et's, to life as the end and reward of righteousness, Ols.
CHAPTER YI.
1. What shall we say then f Shall we Continue in sin, that grace may abound f
What, &c. What conclusion is to be drawn from these truths ?
A probable objection anticipated and removed.
Doctrines of grace ever liable to misconstruction.
The carnal mind perverts truth by false inferences.
Truth not only to be clearly stated but carefully guarded.
Preachers to set forth the practical bearing of the gospel.
Doctrines of grace lead not to licentiousness but to holiness.
A holy and obedient life the certain fruit of a living faith.
Sanctitication inseparable from justilication, 1 Cor. i. 30.
Shall we continue in sin Still live in the practice of it.
Transition here from imputed righteousnes to personal holiness.
One thing for sin to continue in us. another to continue in sin.
Sin most hateful and hated when seen in the light of the cross.
" Still more tremendous for thy wondrous love,
That arms with awe more awful thy commamls.
And foul transgression dips in sevenfold guilt." Young,
That grace may abound. Allusion to the statement in clia]). v. 20.
The slanderous report against the apostle's doctrine, chap. iii. 8.
The grace of God turned in early times to lasciviousness, Jude ^
Ti ovv ipovfiev ; read rt ovp ; ipovfxev, &c., what then? Do we say, Ac. Von
JJofm.— Epovixev, future or present, as Matt. vii. 4, What do we say then ? Let us
continue, &c. Whitby , Macknight. What shall wc conclude from this? Flatt.^
320 SUGGESTIVE COMMENTARY. [CHAP. VI.
'ETTi/xeuovfiep, shall we continue? Beza, Pise. Cod. Sin. has einfxevofiev, do we, &c. ;
and Cod. Alex. iTTifxeucofxeu, let us continue, &c., or, that we should continue. Sliall
we not say, Let us continue, &c. Von Hofm.—U.Xeovaar), become more increased.
Beza, Pise. Be the mightier. Luth. Become greater. Bena. Accumulate. De Wctte,
Stolz. Show itself the stronger. Van Ess. Be multiplied. Ellieot.
2. God forbid. How shall ive, that are dead to sin, live any longer therein f
God forbid. Gr., Be it not so ; the tlionglit not to be entertained for
a moment.
Christian liberty not to be used as an occasion to the flesh, Gal. v. 13.
Believers are free, but free only to live as the servants of God, 1 Pet.
ii. 16.
Abounding sin the occasion of abounding grace ;
Abounding grace the destruction of abounding sin.
Grace given to kill sin, not encourage it.
Grace and gratitude twin sisters, anciently called by the same name.
Absurd that a medicine should feed the disease it extinguishes.
The cross of Christ the cure of man's corruption.
Dead to sin. Gr., Have died, as Matt. viii. 32 ; Luke xvi. 22.
To sin = in respect to sin. Believers are dead to sin —
1. In their condition before God ; 2. In their character in conse-
quence of it.
Dead — 1. Forensically ; dead in law. 2. Experimentally ; dead in
fact.
Dead to sin — 1. In our affection /or it ; 2. In its powder over us.
Believers have died to sin — 1. Legally, in justification ; 2. Person-
ally, in sanctification ; 3. Professedly, in baptism.
Have died — 1. By participation in Christ's death who died for it ;
2. By communication of the power of Christ in killing it ;
3. By profession made in baptism of renouncing it.
Believers freed from the power of guilt to condemn and to deprave.
Death to sin the necessary consequence of union to Christ.
Connection with sin dissolved by union with the dying Surety.
Union to Christ is death to sin — 1. In its condemning ; 2. Its reign-
ing, power.
Rin can only reign till it is atoned for and forgiven.
( !an fl(jurish anywhere but in the shadow of Christ's cross.
To believe in Christ is both to renounce sin and to die to it.
Death to sin the only w^ay of deliverance from it.
Believers owee dead in sm, now dead to it.
CHAP. VI.] SUGGESTIVE COMMENTARY. 321
Live any longer therein. Live longer in the love and practice of it.
Sin no longer the lile-element of believers, 1 John ii. 1 ; iii. 4, G, i).
A believer cannot live without sin, and yet cannot live in it.
Sin lives in a believer, but a believer cannot live in sin.
Dying to sin in Christ we seek to die to it in ourselves.
Christ's death the ground of justification and means of sanctificalion.
Dying with Christ the strongest motive to love and obedience, 2 Cur.
V. 14.
Those cannot live in sin who in Christ have died as its penalty.
Forgiveness of sin the only foundation of true holiness.
Guilt the source and perpetuator of depravity.
'Airedavov rrj afiapTLq., have died to sin. Beza, Pise, Drus., Ellicot. In respect
to sin. Hodge. To die to sin is no more to live in it. Grot. Have no more to do with
it. Est, Cast. No longer to have it working in us and to obey its lusts. Tol. To have
its power extinguished in us. Beza. Live no more for. it ; renounce it ; be dead to its
influence. Stuart. Dead in its condemning power. Hald. Freed from the condemn-
ing and depraving power of guilt. Brown. Have died to sin in baptism and justifica-
tion. Beng. By baptism or entrance into the Christian covenant. Whitby. In justi-
fication. Phil. Beginning of sanctification. Krehl. Have broken connection with it.
Meyer. Died, not figuratively, though spiritually and peculiarly ; in Christ's death all
believers died with Him. Ols. Necessary inward connection between faith in Christ's
death and abhorrence of sin. Flatt. The life ceases to be a distinct one in relation to
sin, or to be defined by that relation. Von Hofm. A man dies not only when the soul
leaves the body, but when, though yet in the body, it puts off bodily passions. Philo.
To kill the passions is to die to them. Porphyry. TedrjKe fi-oi, has died or is dead to
me ; exists no more for me. Eurip. Mortuum tibi sum. Plautus. Heathen writers
speak of the wise and good as dead to sensualities and animal pleasures. Eisner, Doddr.
3. Know ye not, that so many of us as were baptized into Jesus Christ were baptizrd
into His death ?
Know ye not. Doctrine of baptism understood by early Chri.stiaiis.
Shown to be the symbol of believers dying and rising again with
Christ.
An appeal to the reader's consciousness as to his past experience.
So many. All baptized into Christ professedly, only some really.
The outward form often without the inward power. Acts viii. 13,
21 ; 2 Tim. iii. 5.
Baptized. Baptism the public profession of our faith in Christ.
Instituted as such by Christ, Matt, xxviii 19. To follow faith, Mark
xvi. 16 ; Acts viii. 37.
Households baptized with the believing head, Acts xvi. 15, 33 ; 1
Cor. i. 16.
X
322 SUGGESTIVE COMMENTARY. [CHAP. VI.
Probably performed originally by immersion.
Jews baptized as well as circumcised proselytes.
The rite abeady known in John's time. Why baptizest thou ? John
i. 25.
The token of discipleship and acceptance of doctrine.
Christian baptism an outward seal of the promise in Ezek. xxxvi. 25.
Performed in the name of the Triune God, Matt, xxviii. 19.
Sometimes only in the name of Christ, Acts xix. 5.
A sign, and to believers a seal— 1. Of union to Christ ; 2. Adoption
by the Father ; 3. Regeneration by the Spirit.
S}Tnbol of believers' death, burial, and resurrection with Christ.
In the Christian Church took the place of circumcision.
The initiatory rite of Christianity. Door into the Church.
Confession of Christ and declaration of faith and discipleship.
A sacrament as being a sign and seal of spiritual things.
Into Christ. Into fellowship and imion with Him.
Into Christ, so as to participate in Him and His gracious benefits.
Baptism a sign of consecration to Christ as well as union with Him.
Expresses — 1. Discipleship to Christ ; 2. Faith in Him ; 3. Union
with Him.
The outward and visible mark of our belonging to Christ.
Sign of our engagement to be His, and obligation to live as such.
A sacrament the soldier's oath to be faitliful to his captain.
I!klarks participation in privilege and obligation to duty.
Baptism does not give union with Christ, but signifies and seals it.
Circumcision a seal of the righteousness Abraham already had by
faith.
Into His death. 1. Faith of ; 2. Fellowship with ; 3. Conformity
to it.
Baptism the sign of union with a dying and crucified Christ.
Christ's death virtually embraced all His redeemed members.
In baptism Christ's death declared to be the only ground of hope.
Justified by His blood, Rom. v. 9. Hence early use of the cross in
baptism.
Baptism expresses — 1. Faith in Christ's death as our only hope ;
2. Appreciation of, and participation in, its benefits ;
3. Obligation to seek personal conformity to it ;
4. Engagement and obligation to aim at the end designed by it.
Language of baptism, I am crucified with Christ, nevertheless I
live.
Baptism into Christ's death that of which baptism is the sign.
CHA.P. VI.] SUGGESTIVE COMMENTARr. 323
In the case of a believer, truly sealed and realised as a fact.
Christ's bodily death the sign and ground of our spiritual death.
As Christ gave up His earthly life, believers give up their sinful
one.
The appropriation of Christ's death sealed in baptism is —
1. For the forgiveness of sin ; 2. For the destruction of it.
Crucifixion of the flesh. Putting off of the old man.
Christ's death tlie only death of sin, which is our real death.
His crucifixion the crucifixion of a believer's flesh.
Experienced in faitli, sealed and realised in baptism.
A dying to sin to penetrate the whole of the baptized one's life.
'Ocroi, all we who were, &c. Ellicot.— ^^airTKrdrifjbeu ets X. I. ^avTi^cj, from
^aiTTUi, to dip ; used by LXX for ^^'Ci, 2 Kings v. 14 ; nV3, Isa. xxi. 4. Baptized into
Christ. Beza, Pise, Vat In or into Ilis name, as Gal. iii. 27; Acts iii. 16 ; x. 48 ; xix.
5. Far. Into the doctrine of Christ. Grot., Cast. Person in Hebrew often put for the
thing. Cast. Into the profession of Christ. Tir., Men., Est. Engrafted into Christ.
To!., Est. Signifies to have faith in Him. Vat. Baptized into the profession of the
Christian faith. Doddr. Of Christ's laws and doctrine. Bishop Pearce. Into fellow-
ship with Him. Con. ds Hows. Participation of, and union with Him. Alford. Par-
ticipation of His gifts. Thol. Ownership of Christ. Stuart. In order to be united to
Him. Hodge. Have been actually united to Him. Brown. Have experienced, through
union with Christ, Ilis power to extinguish sin in us. Bloomfield. Implies requirement
on the pai't of the baptized to believe in Jesus. De Wette. To obey Him. Beiche. To
die spiritually as He died bodily. KUlner. Expresses what has taken place with us
through baptism, the actual participation in Jesus and the salvation realised in Him ;
baptism putting a person into that relation with Jesus which is given with His mediator-
ship, so that Christ is to him the mediator of salvation. Von Ilofm. — Ei's XpiaTOV,
indicates relation to Christ. J\^ielson. The same expression as in Matt, xxviii. 19, only
'the name' wanting, as in 1 Cor. x. 2 ; Gal. iii. 27, though used in Acts viii. 16 ; xix. 5 ;
1 Cor. i. 15. Proselytes who were slaves were baptized in the name of a freeman or a
slave, as the master wished. Samaritans circumcised CM'")^ in Cp^. in or into the
name of Mount Gerizim, to indicate the obligation to regard that mountain as a holy
place. Rjibbies baptized "^i? ^P^f in or into the name of a proselyte, to intimate what
it behoved a proselyte to be.— Ets tou davarov avrov, into His death; i.e., to die
with Him. Vat. Into the likeness of his death. Est.. Men. To signify and seal our
fellowship with Him in it, as 1 Cor. xii. 13 ; Gal. iii. 27. Gom. To signify that as He
died for sin, we die to sin. Tol. To receive the benefits of His death and be conformed
to it. Bra. To signify the destruction of our old man. Est. To experience the power
of His death both to our justification and sanctification. Pise. Participation in Christ'.s
death and surrender to Him. Par. To be crucified with Him. Bucer. Belief that
Christ died for our sins. Sclwttoen. Be made partaker of the effirary of His d.".ith, and
to die to sin in conse<iuence of it. Mint. Engage to conform to tlic grt-at purposes of it,
viz., to abolish sin. Doddr. Into a whole Christ, and therefore into His death. Beng.
Fellowship with His death. Thol., Con. <£ Hows. To engage to die to sin as He died
for it. Stuart. Be conformed to the image and design of His death. Hodoe. In rela-
tion to His death, i.e., faith in it, acceptance, appropriation, and imitation of it. Dt
324 SUGGESTIVE COMMENTARY. [CHAP. VI.
Wette. Introduced by baptism into a state of conformity with, and participation in,
His death. Alford. Baptism viewed not merely as a resolution or picture, but in its
inward character as a transition-point of the soul, that which was objective in Christ's
death becoming through it subjective in the believer, Phil. iii. 10. Ols. Early Church
viewed baptism as the outward expression of the new birth and as a figure of Christ's
death. Qavarov tov aravpov ov rvirov idujKe ^awTLa/xa rrjs TraXtyyepeaias.
Apost. Const, vii. 43. Early and most common name given to the sacraments was
fivcTTTjpiov, mysterium, mystery ; used of baptism and the Lord's Supper separately,
but applied also to other religious symbols and usages. ' Sacramentum baptismatis et
Eucharistise,' first used by Tertullian (a.d. 160-226). Justin Martyr (89-163) has
fivcTTTjpLOV. Cyprian speaks of the sacrament of the Trinity, and calls the Lord's
Supper a sacramentum. Sacraments viewed afterwards as instruments by which the
Church exerts its influence on the individual Christian, and transmits to its members
the fulness of the divine life which dwells in it. Augustine defines a sacrament to be
' sacrae rei signum ' — the sign of a sacred thing, and saw in it the mysterious union of the
"Word with the visible element. 'Dicuntur sacramenta quia in eis aliud videtur, aliud
intelligitur ; quod videtur speciem habet corporalem ; quod intelligitur fructum habet
spiritualem.' Again he says: 'Accedit verbum ad elementum et fit sacramentum.'
Augustine reckoned matrimony, orders, and occasionally other ceremonies, as circum-
cision and sacrifices, among the sacraments. Pseudo-Dionysius, in the fifth century,
spoke of six ecclesiastical mysteries, viz., baptism, the Lord's Supper, unction or con-
firmation, orders, monachism, and rites over the dead. Hugo of St Victor defines a
sacrament as 'visibilis forma invisibilis gratise in eo coUatse.' Prom the efforts
especially of P. Lombard, seven sacraments wei'e decided on, viz., baptism, con-
firmation, the Eucharist, penance, extreme unction, orders, and matrimony.
Berenger of Tours held to two special sacraments in the Church, baptism and the
Lord's Supper. Bernard of Clairvoix made the washing of feet a sacrament. Peter
Damiani made twelve. Alexander of Hales says only two were instituted by
Christ, the rest by His apostles and the priests. According to Thomas Aquinas,
the sacraments have by Christ's death a virtus instrumentalis or effectiva ; some,
as bapti.sm, confirmation, and orders, give an indelible character ; the effects
not ex opere operantis, but ex opere operato ; sacraments depend on the intention to
administer them as such, but this intention to be habitual, and not necessarily actual.
This became the doctrine of the Latin Church. Duns Scotus denied tliat the effective
power of grace was in the sacraments themselves. Wessel and Wycliffe also opposed
this view, while reverencing the sacraments themselves. The Greek and Oriental
Churches agree with the Latin in the number of the sacraments. The Reformers
viewed the sacraments as channels of grace. Mennonites, Arminians, and Socinians
made them mere ceremonies. According to the Confession of Basle, the sacraments
are — baptism, by which we are received into the Church, and the Lord's Supper, as a
testimony of our faith and brotherly love. Zuingle viewed the sacraments rather as
mere ceremonies than means of grace. His theory adopted for the most part by the
nationalists. In the second and beginning of the tliird century exaggerated statements
respecting the efiQcacy of the sacraments gained currency. High notions of baptism
were more developed by Basil the Great and the two Gregories in the fourth century.
Baptism defined by Augustine: 'Aqua exliibens forinsecus sacramentum graciae, et
Spiritus operans intrin.secus beneficium gratiaj, solvens vinculum culpse, reconcilians
bonum natura;, rcgenerans hominem in uno Christo ex uno Adam generatum. Began
early to receive names from the things of which it was the sign and seal, and of which
it began to be viewed as the cause, or at least the accompaniment ; e.g., Illumination,
Regeneration, Adoption, Absolution, Remi-ssion of sins, Sacrament of remission, of laitn
tind repentance, of conversion. Originally by immersion, except in cases of necessity,
CHAP. YI.] SUGGESTIVE COMMENTARY. 32r)
RS in sickness, when performed by affusion or sprinkling. Immersion done away in
the Western Church in the fourteentli century, but only gradually, and not universally.
The Greek Church and the Church of Milan still continued the ancient mode. T.
Aquinas preferred dipping, as more resembling burial. The immersion repeated tlirice.
Practice of immersias only once introduced by the Eunomians. Declared by (Jre^ory
the Great and the Council of Worms (808) to be indilR-rent whether once or thrice.
The formula in Matt, xxviii. 19 used. The name of Christ thouxht to be enouj,'h by
Gennadius and Ambrose. Eunomians baptized ' into the death of Christ.' In Gaul the
formula was added, ' for the remission of sins, that thou mayest have eternal life, and a
part with the saints for ever and ever.' Some ancient Greek formulas had—' N. is baji-
tized for the forgiveness of sins, a blameless life, a blessed resurrertion from the dead,
and eternal life, in the name of the Father," &c. Others — ' N. is baptized a lamb in the
flock of Christ, in the name,' &c. In the second and beginning of the third century,
various human additions came into use, as the sign of the cross, renunciation of Satan
with the face to the west, and surrender to Christ with the face turned to the ea.st ;
anointing with oil, use of milk and honey, sponsors (susceptores, offerentes, patrini,
]vitres spirituales), at first only used to testify to the bai)tism of children and of the sick,
to instruct the children in the nature of their obligation, and to take care that none but
the children of Christians, and those who were under their power, should be baptized,
and, in the case of adults, at first to see that no deceit was practised, and afterwards to
assist at their baptism, and remind them of their necessary conduct. Parents at first
the sponsors, but in the fourteenth century forbidden ; in the case of adults, tht> deacons
and deaconnesses, widows and virgins, and afterwards confirmed members of the Church ;
at first one sponsor, who was to be of the sex of the baptized ; in the thirteenth century,
three. Baptism of children in the first three centuries proved, directly and indirectly,
from early Christian writers. No traces of the introduction of infant baptism as a
novelty, nor of opposition to it as an innovation. Tertullian opposed it, but on other
grounds, viz., the innocence of infants, importance of bapti-sm, responsibility of sponsors
and the baptized, and the necessity of instruction. Practised in the time of Irenjeus,
latter end of second century, and favoured in the third by Origen, who calls it a rite
derived from the apostles. Fidus, an African bishop in the same century, proposed to
delay it till the eighth day, but was opposed by Cyprian. According to Gregory of
Nyssa, better that infants be sanctified without their consciousness, than die without
being either sealed or consecrated. Healthy children might wait till the third year,
when they might be able to hear and utter something of the words, though imperfectly
understood. Chrysostom says infants are baptized because not stained with sin, in
order that, as members of Christ, they may obtain holiness, justification, and adoption.
Julian anathematised all who did not acknowledge infant baptism. According to
Augustine, baptism cleanses infants from original sin ; others, from both original and
actual. Infants dying without it perish. The Church by the sponsors represents the
faith of the children. Credit in altero qui peccavit in altero. According to Aquinas,
children obtain salvation, not by themselves, but the act of the Church. Peter of Bruis
speaks contemptuously of infant l)aptism. At the Reformation, infant baptism first oppose«i
by illiterate enthusiasts. Afterwards, about the middle of the sixteenth century, Menno
Simonis, a native of Holland, collected those who held similar views, and formed a regu-
lar denomination, called from himself Mennonites. Socinians viewed bai)tism as a mere
act of dedication ; Arminians and Mennonites, as a symbolical communication of grace.
According to Zuingle, it is only the visible sign of admission into the Church of Christ and
dedication to His service. According to Luther, the blood of Christ so intimately mingled
with the water of baptism that it can no longer be regarded as mere clean water; the glory,
power, and might of God himself added to it, so that it becomes divine, heav.nly,
boly, and blessed water. Anabaptists rested their opinion ou the ground of Scripturo.
326 SUGGESTIVE COMMENTARY. [CHAP. VL
The assertion that infant baptism was not commanded in the New Testament was com-
bated by the Reformers, who appealed to Mark x. 15 ; 1 Cor. xvi. 15 ; Acts xvi. 15-
Zuingle distinguished l>etween water-baptism and spiritual baptism, and Calvin re-
garded baptism as analogous to circumcision. Socinus and Arminius approved of
infant baptism, but did not think it necessary. Protestant theologians gradually
admitted that it was not expressly commanded in Scripture, but defended it on tha
ground — 1. That in Judaism infants received the seal of the covenant with their i)a-
rents, viz., circumcision ; 2. That the change would have required a positive prohibition ;
3. That the gospel does not abridge, but increase our privileges ; 4. That the promise
made to Abraham included his seed, while in the gospel the blessing of Abraham comes
on believing Gentiles ; 5. Children circumcised, though incapable of Abraham's faitii ;
6. Christ's words in regard to children, Mark x. 14; 7. Whole households baptized by
the apostle, Acts xvi. 15, 33; 1 Cor. i. 16; 8. Children of believing parents said to be
lioly, 1 Cor. vii. 14, and addressed by the apostje as members of the Church, Eph. vi. 6.
At first the sole condition of baptism was faith in Jesus as the Son of God, further
instruction following. The practice afterwards reversed in the Church. Baptism often
delayed by the converted till the approach of death. Baptism allowed by Tertullian to
be performed by laymen, and in case of emergency by women. Baptism of heretics
held by Stephen, bishop of Rome, to be valid, and not to be repeated, in opposition to
Cyprian and the Asiatic and African bishops. Baptism entirely rejected by some
Gnostics, but highly esteemed by the Marcionites and Valentinians. In regard to the
Lord's Supper, the bread and wine were distinctly spoken of by early fathers as symbols,
while they also spoke of a real participation of the body and blood of Christ. Tertullian
and Cyprian represented the symbolical aspect. Clement exhibits a mixture of sym-
bolical interpretation and ideal mysticism. Justin and Irenseus speak of a sacrifice,
not a daily-repeated, propitiatory sacrifice, but a thank-offering by Christians. This,
brought into connection with the commemoration of the dead, led imperceptibly, first,
to masses for the deceased ; and, secondly, to the notion of a sacrifice repeated by the
priest, but only symbolically, — an idea that seems first to have been entertained by
<;yprian. Probably the Ebionites celebrated the Lord's Supper as a commemorative
feast. Wine was generally mixed with water (Kpd/xa). Justin speaks of a distinction
between sacramental and common bread and wine, and of a change produced in the
partaker analogous to the incarnation of the Logos ; he also speaks of the bread and
wine as the body and blood of Christ, and as more than symbols. Irenaeus thought the
bread was changed into bread of a higher order, heavenly bread, but still bread. Clement
regarded the bread and wine as heavenly meat and drink ; the mystical, however, not so
much in the elements as in the spiritual union of the believer with Christ, and the
effects produced not in the body but the mind. lie calls the ordinance a symbol, and a
mystical symbol. Origen did not attach so much importance to the participation of the
bread and wine as other fathers. Theodoret brought most prominently forward the
symbolical view. Some, as Cyril of Jerusalem, spoke of a real change {fiera^oXr])
taking place as at Cana, and a real union of communicants with Christ. Chrysostom
sjieaks of men thus touching llim and partaking of Ilis body, but calls the bread and
wine symbols, and uses the expression iv dadrjTOLS ra voTjra. Gregory of Nyssa speaks
of the nourishment of spiritual subsistence by partaking of the body and blood of Christ
in the Supper, and uses the terms fMeTairoieiadat, ixeTaTideadaL, and /xeraaTOi-
X^iovadai TTjS cpvaews roiv <f>aivofX€PU}v. Eusebius also calls the bread and wine
Bvmbols of the Saviour's passion, and distinguishes between the figurative and the rral.
Athanasius attempted a si)iritual interpretation of the eating of the body and drinking
of the blood of Ciirist. Gregory of Nazianzum calls the bread and wine symbols and
types (dvTiTvira). The author of the Apostolical Constitutions calls them symbols and
typical mysteries of the Saviour's body and blood, and speaks of the Eucharist as
CHAP. VI.] SUGGESTIVE COMMENTARY. 327
di/TiTVirov Tov paaiXeLOV (rui/xaros Xpiarov. Gclasius, Bishop of Rome, opposed
the idea of any change in the elements : ' Per eadem divinaj efficimur participcs naturae,
et tamen esse non dcsinit substantia vel natura panis et vini.' Gregory of Nazianzum,
Basil the Great, and others generally speak of a sacrifice in the Lord's Supper ; Gregory
the Great more distinctly of a daily sacrifice of immolation. Paschasius lladbert, a
monk of Corby 830), maintained a real change of the bread into the body of Christ.
This denied by Berenger of Tours (1050-79), who would have sulTered for his freedom
if not protected by Gregory VII. Ililebert of Tours first used the word ' transubsUin-
tiation.' The doctrine, with that of accidentia sine subjecto, confirmed by Innocent III.
as an article of faith in the Lateran Council. By the institution of Corpus Christi day
by Pope Urban IV. (1264) and Pope Clement V. (1311), the doctrine was expressed in a
liturgical form, and henceforth the mass formed more than ever the centre of the
Roman Catholic ritual. P. Lombard says. Christ is daily sacrificed in the sacrament-
In the Western Church, the custom gradually adopted of administering only the bread
to the laity, called the host (hostia = victim), on the ground of the doctrine of concomit-
ance, or Christ in either of the elements. Rob. Pulleyn first claimed the cup exclusively
for the clergy, followed by Hales, Bonaventura, and Aquinas. Hugo, after his colleague
Jacobellus of Misa, demanded it for the laity. Refused by the Synod of Constance (1416).
Hence wars of the Hussites. Rupert, John of Paris, Okkam, and Durando objected to
tran substantiation, or modified it by a co-existence of Christ in the elements, and so
prepared the way for Luther's view of consubstantiation. Transubstantiation opposed
by Wycliffe and Jerome of Prague. Wessel maintained the spiritual view. Some in
the Greek Church propounded the doctrine of consubstantiation, others that of transub-
stantiation, though all held to the administering in both forms. Reformers universally
opposed the doctrine of transubstantiation and the sacrifice of the mass. According to
Carlstadt, Christ pointed to His body in the words of the institution. Zuingle reatl
iffTi, 'signifies.' ^colampadius viewed icrri as literal, but to cruifia as figurative.
Luther combated all these views and adhered to the letter of scripture. According to
him, unbelievers partake of Christ's body in, with, and under the bread, but to their
hurt. From Luther the symbolical books declared the real presence of Christ in the
sacrament, or consubstantiation, with the ubiquity of His body, as the orthodox doctrine
of the Church. Opposed by the Reformed. According to Calvin's modification, the
Supper has a sacramental character and a mystical significance, yet the believer alone
partakes spiritually of Christ's body, which is in heaven. Prior to his time, Martin
Bucer, Oswald Myconius, and others spoke of the same spiritual participation. Calvin's
views expressed in the Confession of Basle : ' We firmly believe that Christ himself is the
meat of bel-eving souls unto everlasting life, and that our souls, by means of true faith
in the crucified Redeemer, receive the body and blood of Christ as their meat and
drink. Hence we confess that Christ in His holy Supiier is present to all who really
believe in Him.'
4. Therefore we are buried with Him by baptism into death ; that lih-e as Christ was
raised up from the dead by the glory of the Father, even so we also should walk m new-
ness of life.
Therefore. Shows bapti.sm implies a resurrection and a new life.
Buried. Burial the completion and confirmation of death.
Manifestly cuts off from all communication with the world.
So believers not only dead hut buried with Christ, Col. ii. 12.
Manifestly and effectually united with Him in His death.
328 SDGGESTIVE COMMENTARY. [CHAP. VI.
The idea of cl3'ing w4tli Him extended and made more striking.
Confirmed and strengthened by the idea of burial with Christ.
Christ's physical burial a figure of our spiritual one.
Buried with Him because in fellowship with His death, Phil. iii. 10.
Our old man with his sins virtually buried in Christ's grave.
This burial to be believed and realised by ns and in ns.
All future concern and communication with sin cut off.
Baptism a means to the realisation of this burial.
Possible allusion to the mode in which it was performed.
Affusion, still more immersion, suggestive of burial.
The figure renders more striking the image of resurrection.
Burial — 1. Makes death to sin more decisive and complete ;
2. Forms a transition to the spiritual resurrection aimed at.
With Him. 1. By way of resemblance ; 2. By fellowship and
union.
Christ's death and burial virtually embraced that of all His mem-
bers.
By baptism. In baptism is— ] . A representation of spiritual burial ;
2. An exhibition of it ; 3. The realisation of it in the believer.
Buried by baptism = buried in baptism. Col. ii. 12. Baptism is —
1. The sign of the believer's union with Christ in His death and
burial ;
2. The seal and confirmation of it in His experience ;
3. An engagement to carry out the design of His death.
Into death. 1. Connect with baptism, which is into Christ's death,
ver. 3 ;
2. With burial, as the completion and sealing of the death.
Baptism indicates our share in His death and so in His burial.
That. The object — 1. Of our fellowship with Christ in His death
and burial ;
2. Of tlie symbolical representation of it in baptism.
Like as. Practical conformity of the members to the Head.
Clirist in all things made like unto His brethren, Heb. ii. 17 ;
His bretliren in all things made like Him, Rom. viii. 29 —
1. In His death ; 2. In His resurrection ; 3. In His glorious life.
Christ was raised. Conformity to His resurrection as well as His
death.
To be risen with Christ the believer's glorious privilege, Col. ii. 12 ;
iii. 1.
The powor of Clirist's resurrection realised in believers, Eph. i
19, 20 ;
CHAP. VI.] SUGGESTIVE COMMENTARY. 329
1. In justification, Eom. iv. 25 ; 2. In sanctification, Phil. iii. 10.
Believers' life on earth to be a resurrection-life, Col. iii. 1.
Spiritual resurrection effected not by baptism but faith. Col. ii. 12.
Baptism not its production, but — 1. Its exhibition ; 2. Its realisation.
By the glory of the Father. Christ raised by the Father, chap.
iv. 24 ; 1 Cor. xv. 15 ; 1 Pet. i. 21 ; Acts ii. 24 ; iv. 10 ;
xvii. 31.
His resurrection the Father's expressed approval of His work.
Believers' spiritual resurrection also by the Father, Eph. ii. 5, 6 ;
1. Cor. i. 9.
Glory of the Father, the fulness of His glorious attributes.
Here especially His power, 1 Cor. vi. 14 ; 2 Cor. xiii. 4 ; Eph. i.
19, 20.
Glory and power kindred ideas, Ps. Ixviii. 34 ; Col. i. 1 1 ; 2 Thess.
i. 9.
The divine glory all that manifests the Creator to the creature.
Glory to God as well of God in the resurrection of Jesus, Phil. ii. 11.
Christ invested with glory by the Father, John xvii. 5 ; Acts iii.
13 ; 1 Pet. i. 21.
Walk. Live or be in this world ; daily life and conduct.
Gr., May walk ; a fact stated ; the obligation mentioned in ver. 12.
A holy life the object of our spiritual resurrection.
Newness of life, 1. A new inward life ; 2. A new outward one
as its effect.
The mechanism renewed, the hands move aright on the dial-plate.
Newness of life supposes newness of heart as its cause.
The change consists in, and results from, inward life. Only death
before, Eph. ii. 1.
Newness of life is — 1. Newness consisting in life ; 2. A new quality
of life.
New principles, desires, tastes, and aims, and all flowing from life.
Out of Christ, all is death ; newness of life in and with Him who
is the Life,
In Christ, the whole man renewed in the image of God, Epli. iv.
22-24 ; Col. iii. 9, 10.
The believer a new creature or a new creation, 2 Cor. v. 17 ; Gal.
vi. 15.
Fellowship in Christ's death involves fellowship in His resurrection.
" Crucified with Christ, nevertheless I live ; yet not I, but Christ
liveth in me," Gal. ii. 20.
Resurrection exhibited in baptism in risjug from the water.
330 SUGGESTIVE COMMENTARY. [CHAP. VL
'Zvvera(f>T]/J.€P (TVv avrco Sia tov ^air. et's tov 6av., buried with Him : His burial
ours. Von Ilofm. By baptism ; reference to immersion. Meyer. Baptism by im-
mersion, and when that cannot conveniently be done, by aflfusion, represents death
and burial, as the emerging again figures a new life. Dean Stanhope. Baptism by
immersion anciently the more usual mode ; but affusion or sprinkling sufficiently ex-
presses the same two things, our dying with Christ to sin, and rising with Him to new-
ness of life. Archb. Seeker. Want of similarity in the two ideas of immersion and
burial ; and ^aiTTLaeLV eu Trpevfiari ayLOJ suggests affusion rather than immersion.
Von Ilofm. Ets Tou 6av., connected with ^air., baptized into death. De Wette,
Phil., Con. <£ Hoivs. As a sinking into His death. Meyer, Ruck. Baptism bringing
us into a kind of fellowship with His death. Doddr. It has been declared by our
baptism that we have died with Christ. Flatt. Through baptism into His death,
Ellicot. Connected with crvveracp., buried unto death: defines ^airr. eij X.
more closely ; not into the faith of His death, but the death itself participated in by
faith. Ols. Buried with Him in His death by baptism. Mar. Buried with Him by
baptism to death. Diod. Sin is for us, so far as we were guilty of it, and thus for our
relation to God, an absolutely abolished thing. Von Hofm.—Aia r. 5o^7/s r. irarpos,
through the glory of the Father. Eras., Mor. To (in or ad) the glory. Trem., Pag.,
Beza, Pise. For or on account of the glory. Tol. In the glory ; 6ta for ei', as Rom.
iv. 11. Ar., Cast. To live a glorious life, as becomes the Son of God ; 5ta for els,
as 2 Pet. i. 3. Beza, Tol. That living and reigning He may glorify the Father, John
xvii. 1. Par. By His own divinity ; or, by the glorious and immortal life He received
from the Father at His resurrection. Men. By the glorious Spirit or power of the
Father. Est., Cam., Grot., Dick. By the operation of His illustrious power. Doddr.
Glorious presence, i.e., glorious display of power, might, and majesty; divine presence
viewed as attended with a supernatural brightness or splendour ; the Schekinah. Schott.,
Stuai-t. Fulness of divine attributes ; here His power. Phil. All that manifests the
Creator to the creature. Thol., Alford. Entire fulness of His majesty and nature, dis-
played pre-eminently in the resurrection of Christ. Ols. The perfection of God, or one
of His perfections ; here His power. Flatt. Almightiness. De Wette. Christ's death-
state a contradiction to the glory of the Father, i.e., of the divine nature turned to the
world, and therefore could only be a transient one. Von Ilofm. Ao^a, used by the
LXX for pN, by the greatness of His might, O'm ah,p, isa. xl. 26 ; for W, strength,
Ps. Ixviii. 34 ; for ni£3;;in, strength, Num. xxiii. 22 ; xxiv. 8. — ^"Ej/ KaivoTrjTL ^wtjs,
newness consisting of life. Beng. New nature of life. Barth. New quality of life ; the
idea of newness more prominent. De Wette. Life perfectly, imperishably new, always
more and more* renewing itself. Lange. — TlepLiraTrfcrwfxev, circumambulemur, —
exercise actions of life continuously and progressively. Par. Future : Shall lead a
new life. Flatt. A fact stated ; fellowship in Christ's death must carry with it fellow-
Bhip in His resurrection. De Wette. Present quality of life in contrast to the former.
Von Hofm.
5. For if we have been planted together in the likeness of His death, we shall he
in the likeness of His resurrection.
Planted together. Grown as a graft ; progressively united.
Iiu'orporated, closely bound up, growing together.
Allusion to grafting. Closest bond of connection and union.
The graft grows with the tree and lives by the same sap.
Believers engrafted into Christ and share everything with Him.
CHAP. VI.] SUGGESTIVE COMMENTARY. 331
All spiritual life in Christ and received in union with Ilim.
Like a graft, we are to partake both of His death and resurrection.
In the likeness of His death. With a death resembling His.
We are bound with Him that we may die as He did.
His corporeal death a figure of our spiritual one.
In Christ we have had the death-sentence executed on us.
Believers judicially crucified wlien Clirist was, Gal. ii. 20; 2 Cor.
V. 14.
In the eye of the law. His death theirs for wliom He stood.
As its efl'ect, believers crucified with Him spiritually, ver. 6 ; Gal.
vi. 14.
Old man crucified with, and in virtue of, Christ's crucifixion.
Christ's death made effectual to the death of our sin.
In winter the graft shares in the apparent death of the tree.
We shall be also. A blessed certainty and necessity.
Participation in one respect followed by participation in another.
If we be dead with Christ, we shall also live with Him, 2 Tim.
ii. 11.
The graft participates in all the fortunes of the tree.
In the likeness of His resurrection — i.e., United and partakers
in it.
Like Him in His death, we shall be like Him in His resurrection.
In spring the graft partakes of the revived life of the tree.
As Christ's members, we mystically died and were buried with Him.
As His members also, we rose in His resurrection.
The former becomes actual in a spiritual dying, i.e., of the old man ;
The latter in a spiritual resurrection, i.e., of the new.
A twofold conformity to Christ's resurrection experienced —
1. Spiritually, in the new life received in regeneration ;
2. Physically, in the new body received at His second coming, Phil.
iii. 21.
'2viJ.(f)VT0i (not from (pVTevu, to plant, but (fyvic, to sprinp or prow up ; avficpvca
applied to thorns springing up with the corn, Luke viii. 7), piauted togetlicr with Ilim.
Syr., Luth. Grafted. Calv Made (facti sumus). Vat., Cast.. Eras. Unittd, jrrowu
together. Grot. Made partakers. Eras., Grot., Beza. Made one and the same plant
with Him by conformity to Ilis death. Mart. Engrafted with Christ to conformity
with His death. Diod. As grafts, parUikers of and assimilated to Christ's life and
death. Gom., Calv. Grafted into Christ. JIamm., Bp. Hall. Planted and buried as
shoots with Christ. Est. United, made to grow together, ^ydls, Doddr. lloniogeueous,
of like nature. Stuart. United in resemblance. Flatt. Most intimately bound. Van
Ess. Related to Ilim in respect to. Slolz. Intimately and progressively united. Mford.
Growing up with Christ in one unity. Oh. Become united to the likeness of His death.
5;52 SUGGESTIVE COMMENTARY. [CHAP. VI.
Ellicot. '^u/x(f)VTOi, growing together with something interwoven with it. Von Eofm.
Allusion to grafting; expression of closest possible union, as John xv. 1. Par., Taylor,
Jioseru, Hald. Zv/x<pvecrdat : used of friendship by Plato and Plutarch. In uuum
coalescere. Grot. What has been duly planted springs up. Theod. Combining the
ideas of planting and growing. — Ej' r(^ o/ULOLOJixaTi, assimilation; not by imitation,
but the efficacy of His power in us. Beza. Conformation. Pise. By the similitude.
Eras. To the similitude. Vat. Like (ad instar). Grot. By a likeness in respect to
His death. Stuart. 'FjV ofioicjfiaTL, like ev irapa^oXr], in a figure, Heb. xi. 19 ; — as
it were. Brown. — 'AXXa, but ; something like ov ixovov supposed in the preceding
member. Ols. — Tt/s avaaraaews. Connected with ofioiw/xaTi. We shall rise with
Him. Phil. Christ's death and resurrection the pattern to which our Christian standing
corresponds. Von Hofni. Connected with iaofieda, in the sense of belonging. Calv.
With avficpVTOi ; closely bound up with His resurrection. De Wette, Brown. Points
to corporeal resurrection. Ols.
6. Knowino this, that our old man is crucified with Him, that the body of sin might be
destroyed, that henceforth we should not serve sin.
Knowing. Not an idea or opinion, but a fact known. Certainty
of the thing.
Gr., Plural, The Roman believers supposed to know it as w^ell as
Paul.
Old man. Carnal nature with its sinful propensities, Eph. iv.
22-24 ; Col. iii. 9.
Old, in opposition to the new spiritual man put on in Christ,
Former self, our moral being pre\'ious to the new birth, Col. iii, 10.
The entire depraved system of our fallen nature.
Humanity or human nature as corrupted by the fall,
Man, as including our whole moral nature, will, affections, &c.
Called also " the flesh with its affections and lusts," Gal, v. 24,
Is crucifiecl. Gr., Was crucified. Reference to Christ's crucifixion.
The old man in believers virtually crucified when Christ was.
That crucifi.vion actual in personal union with Him.
His crucifixion and death to be spiritually repeated in us.
Our old man to be put off, or annihilated, Eph, iv. 22 ; Col. iii. 9.
Not improved, but put to death amid the pangs of repentance.
Crucifixion — 1. A painful ; 2. A lingering ; 3. An accursed death.
Our old man utterly slain, not at once, but by slow degrees.
Carnal nature not to be extinguished without conflict.
Crucifixion the death of vilest malefactors and slaves.
A fitting death — 1. For that which is spiritually sinful and Satan's
slave ;
2. For what the law has pronounced to be accursed, Gal. iii. 10, 13.
CHAP. VI.] SUGGESTIVE COMMENTARY. 333
With Christ. So Gal. ii. 20, the grand key to this whole passage.
Christ's members crucified with Him — 1. Judicially and representa-
tively ;
2. Virtually, in respect to their old man as the effect of tliis ;
3. Actually and experimentally, as its further and final efiect.
Corrupt human nature only slain through union with Christ.
The destruction of sin the end of Christ's crucifixion and death.
His crucifixion for sin becomes our crucifixion of sin.
The crucifixion of his flesh becomes the crucifixion of ours.
His flesh crucified i)hysically that ours niiglit be so morally.
His crucifixion /or sin merited our crucifixion to sin.
Once crucified with Him judicially, now crucified with Him
spiritually.
Body of sin. Our sinful nature itself under tlie figure of a body.
So spoken of to carry out the idea of its crucifixion.
Our body of sin to be crucified with Christ's body of flesh.
Sin personified as a monster with a body.
Called also "the body of the sms of the flesh," Col. ii. 11 ; "tlie
body," Eom. viii. 13 ; " body of tliis death," vii. 24 ; " the mem-
bers," ver. 23.
Compared to a body, as having different parts or members.
The various evil principles and passions viewed as one whole.
The whole combination and strength of our corruption.
The subject in which sin or sinful passions inhere.
Not the material body, but the mass of sin which dwells in us.
Our physical body the organ of sin, but not sin itself.
The whole man, — mind, affections, and will, — infected with sin.
Sin the life of the old man, and ceases with his death.
Destroyed. Not merely subdued, but annihilated.
Stripped of its dominion ; deprived of vigour and life.
Annulled as to authority and energy, and finally as to existence.
Our sinful nature not to be improved, but destroyed.
Its place to be taken by a new holy and divine nature.
As the old man dies the new man lives in us.
Either grace must destroy sin, or sin destroy the soul.
Destruction of the body of sin the fruit of Christ's crucifixion.
Deliverance from sin's penalty is emancipation from its jiower.
Four things observed in the destruction of the body of sin —
1. The meritorious cause, the crucifixion of Christ ;
2. The ett^icient cause or agent, the Holy Spirit, Rom. viii. 13 ;
3. The instrumental cause, the gospel of God's gTace, 1 Pet. i. 22 ;
334 SUGGESTIVE COMMENTARY. [CHAP. VI.
4. The mocle, the infusion of new principles and affections, Gal. v.
16 ; 2 Cor. v. 14.
Serve sin. Sin may live in a believer, but not reign in him.
He may suffer from its presence, but not serve its power.
Stru'-'gie. but not yield ; fall, but not be defeated.
Man in his natural fallen condition is the slave of sin.
Of whom a man is overcome, by him is he held in bondage, 2 PeL
ii. 10.
Of all kinds of slavery that of sin the most degrading.
In others the body merely is enslaved, in this the soul.
Sin here personified as a tyrant usurping the place of God.
His service rebellion against our Creator ; his wages death.
T>q)ified by Israel's vile and rigorous servitude in Egypt.
Their lives made bitter by reason of their cruel bondage, Exod. ii.
23 ; vi. 9.
T(.v(i}(rKOVTes, consciousness following from the state as its consequence. Von Hofin.—
'0 TraXttios Tjfx. dvdpcJTros. Not nature, but the evil disposition. Theod. Our corrupt
nature. Beza, Pise , Par. Original sin. Gom. Old way of life. Grot. Man as affected
by the old corruption ; old man as opposed to the new. Est. As opposed to the second
Adam. Beza. To the former conversation. Will. Not a different substance, but state.
Tol. Old man, as drawing its origin from Adam. Tol., Will,, Par. Whole system of
our former inclinations and dispositions. Doddr. Denotes a sensuousness of nature.
De Wette, RilcJc, Meyer. Former natural and sinful self, as distinguished from the
believer's renewed self Von Uofm. Proselytes said to become new-born children, new
creatures. Yebhamoth, Ixii. 1. The fallen Adam, or human nature, called also the old
man, or Adam. Zohar. — "SwecTTavpoodT], was crucified. Hamin., Whitby. Maclcniglit.
Because Christ was thus put to death. Meyer. Implies our vow to die to sin. Peiche.
Our suffering moral crucifixion. De Wette. As crucified with Christ, the believer has
that behind him for the doing away of which Clirist suffered. Voti Hofm. — Ts.aTapyr]6ri,
be destroyed. Mor. Enervated. Pag., Par. Rendered void. Beza. Abolished. Eras.,
Trem., Cast., Pise. Not as to existence, but strength and vigour Beza, Per., Stuart,
Alford. Stripped of its dominion. J?e?i(7. Deposed and destroyed. Dodd.**. Annihilated
as to its activity. Ols. — To (Tcofia. r. aixaprias, whole congeries and mass of sin.
'Jot., Par, Per.,Barth. As having diflferent parts. Chrys. Power of sin, or indwelling
Bin itself. Pise., Cast., Par., Hamm. Our body, because conceived in sin. Vat. Be-
cause al)oun(ling in sin, lusts, Ac. Beng.. De Wette. Alf. Irregular appetites of the
body which subject us to sin. Wells, Whiiby. Sin, having a body ascribed to it as the
old man ; entire, corrupt human nature. Schott. Whole man as born in sin ; a body, in
allusion to Christ's crucified body. Beza. And in allusion to our own crucifixion. Tol,,
Par., Ols., Ilald. Sin j)cr.«onified. Stuart. Body of sin ; paraphrastically for sin
itself. (Ecumenius. Sin under the figure of a body ; the figuratively-crucified body.
Flatt. Mass of guilt. Brown. Indicates an organism and its individual meml)ers.
Phil. The body, called 'body of sin,' from that which has its seat in it. Von H fm. A
Hebrew idiom, body or substance (= O^y, ^\'^), being used superfluously, or only to
give intensity, as Rom. vii. 24, and probably Col. i. 21. Sin a pseudophism or false
creation, a parasite of humanity — not the real natural man, but sin which lias ]iprvaded
his nature, and as a moral cancer threatens to make him its prey. Lange, Classics :
CHAP. VI.] SUGGESTIVE COMMENTARr. 335
Corpus regni, body of the kingdom. Virg. Corpus civitatis, body of the state. Livy.—
AovXeveiv [dovXos, a slave), serve or obey. Beza, rise. Indulge in it ; suffer It to rule
us. Par. Be the slaves of sin. Con. <£• Hows., JTald. Bo in bondage to it. Ellicot.
Mens ei servit a quo impellitur. Seneca. — Tt? afxapTK^, concupiscence; depravity of
our nature. Par. Vicious habit. Grot. Sin personified. Est.
7. For he that is dead is freed from sin.
Is dead. Gr., Has died. Dead slaves and animals no more pursued.
Sentence of death executed, law has no furtlier demand.
Believers have died — 1. Legally or judicially with Christ, 2 Cor. v.
14;
2. Spiritually in regeneration as the effect of this, ver. 17.
Believers have suffered the penalty of death in their Surety's pei-son.
Having died in Him for sin, they die in themselves to sin.
United to Christ, we are viewed as dying when the Surety died.
Is freed from sin. Gr., Has been justified or acquitted from sin.
Has been al)Solved from its guilt and merited penalty.
Justified from the sin for which he in his Surety died.
The believer is freed as the criminal after infliction of the penalty.
Law has received its rightful claim in the person of the Surety.
Freed from sin's penalty, we are also freed from its power.
Dead to sin, because in Christ he has died for sin.
The strength of sin is the law which denounces death, 1 Cor. xv. 56.
The law satisfied, sin can no longer reign in us.
United to Christ, law has no longer any claim upon us.
The power of sin in us ceases with the claims of the law on us.
Having suffered in Christ the law's penalty, we are freed —
1. From sin's guilt as to the past ; 2. From its power as to the future.
Sin still personified as a tyrant with usurped right.
Satan acquired the power of death by malice and subtlety, Heb. ii.
14, 15.
Power and reign of sin bound up with that of Satan, Rev. xx. 1-6.
Death endured, Satan's power ceases, and with it that of sin.
By Christ's death the god of this world judged and cast out, John
xii. 31 ; xvi. 11.
In death the servant is free from his master, Job iii. 19.
The tyrant unable to compel the service of a dead slave.
Believers f reed— 1. From sin's penalty ; 2. Its power ; 3. Its practice.
They carry sin, but not commit it, Rom. vii. 24 ; 1 John iii. 6, 8, 9.
'Awodavojv, dead physically. Vat., De Wettc, Ols. Died judicially in Christ. Barth,
Hold., Chal. Crucified as to his old man. Flatt. In regeneratiou. Dick., Thol. Ilaa
336 SUGGESTIVE COMMENTARY. [CHAP. VI.
cordially renounced sin. Vorst. Is dead to it. Alf. Has died. Ellicot. What is
generally understood as dying: entering into fellowship with the crucified Christ we
truly die, as leaving behind us our former existence as that of the old man. Yon Hofm.
This verse wanting in some Fathers.— AeStKratwrai, has been justified. Vulg., Eras.,
Lulh., Mor. Free or freed Pise, Beza, Tre.m., Bra., Stolz. Alienated from sin : having
suffered the pain of its crucifixion, he cannot sin. Prlmasius, Schott. A different kind
of justification from that of forgiveness. Dick. — 'EXevdepuTaL in ver. 18, 20, but
preferred to it here as marking also the gospel doctrine of justification. Whitby. Ab-
solved. Mart., Diod., Van Ess, Be Wette. Pregnant but not unusual mode of speak-
ing : absolved, and therefore free from sin's rule ; or, absolved in order no more to
commit sin. Flatt. Delivered from the future claims of subjection, set at liberty from
sin ; perhaps justified, a sense of our justification being the great means of our deliver-
ance from the bondage of sin. Boddr. Freed from its guilt and bondage ; = TreTrai^rat
dimapTias, l Pet. iv. 1. Alford. From its service. Barth. From its punishment, as
Acts xiii. 39. Ols. From its practice. Be Wette. From its power. Thol. AiKaioj,
like Heb. = to make free. Grot. Rabbies : ' "When a man dies he is freed from the
commandments.'
8, 9. Xow, ifwebe dead with Christ, we believe that we shall also live ivith Him : knoiv-
ing that Christ, being raised from the dead, dieth no more ; death hath no more dominion
over Him.
Be dead with Christ. Gr., Have died with Him, 2 Cor. v. 14 ;
Gal. ii. 20.
Suffered and died with Him as we sinned and died with Adam.
This realised in our new birth and acceptance of Christ as our Surety.
Faith in Christ cr.icified makes us to be crucified with Christ —
1. Judicially, as to sin's penalty ; 2. Spiritually, as to sin itself.
We believe. Are confident ; the idea of trust also included.
The believer's future life with Christ a matter of faith and confidence.
Spoken in the name of all believers ; common faith and privilege.
As a Christian, Paul believed it ; as an apostle, he declares it.
Present participation in Christ's death a fact of consciousness ;
Future participation in His life a matter of hope and confidence.
We shall also live with Him. Believers live with Christ —
1. Judicially ; absolved from death by God's own sentence, 2 Cor.
V. 15 ;
2. Spiritually ; through His own nature communicated to us, Gal.
ii. 20 ;
3. Experimentally ; in the enjoyment of God with Him for ever,
Ps. xxi. 6.
Live — 1. By the sentence ; 2. By the nature ; 3. By the presence of
God.
Living with Christ judicially, we also do so spiritually and experi-
mentally.
CHA?. VI.] SUGGESTIVE COMMENTA-AT. 337
One -with Christ, we partake botli of His life and death, Eph. ii. 5, 6.
J 1 Christ and His members resurrection and life succeed death.
.■Risen with Christ, we continue to live as He does, Gal. ii. 20.
Christ the believer's life, Col. iii. 4 ; his life hid with Christ in God,
ver. 3.
Lives because Christ lives, John xiv. 19 ; who lives in him, Gal.
ii. 20.
Believers' life a spiritual, happy, and glorious one like Christ's.
Begins in union with Christ and preserved in the same manner.
Christ's endless life the security of the believer's, John xiv. 19.
Dieth no more. Marked difference between Christ and Lazarus.
Dies no more, because dying He could say, " It is finished."
His one death sufficed for the work of redemption, Helj. ix. 28 ; x.
10-14.
On the cross, law and justice exacted their fullest demands.
Lazarus carried his grave-clothes with him from the grave ;
Jesus left His in the sepulchre behind Him, John xx. 5-7.
Death hath no more dominon over Him. Viewed as the Surety.
Imputed sin gave death dominion over the Lord of life.
The penalty executed, that dominion ceased.
Death reigns till sin is pardoned and the sinner justified.
Sin makes a man, as it made Christ, death's lawful captive.
Death's lordship over Christ seen while He lay in the grave.
The bands of death loosed, because the debt was paid, Acts ii. 24.
El airedavofiev, if we died. Ellicot. — TiiCTevofxev, we may certify ourselves.
Kollner. We are certain of it in faith. Von Hofm. — Kvpievei [Kvpos, authority ;
Kvpios, a lord), lords it over Him, as when in the grave : not ^acnXevet, as in our
case, chap. v. 14. Beng. As when He died, but not afterwards ; Christ after that
appearing among the dead as conqueror over death, 1 Pet. iii. 18. OIs.
10. For in that He died, He died unto sin once: but in that He liveth, He liveth unto
God.
In that He died. Gr., AVliat death He died — viz., the death of the
cross.
Amazing fact ! the Giver of life to the universe died !
Still more, died the death of a malefactor and a slave.
Died unto sin. 1. In respect to sin, taken indefinitely ;
2. As a sacrifice for sin, Heb. ix. 28 ; 3. As a penalty due to it
When He died /or sin. He died to it, being for ever justified.
Dying for it, He had no more to do with it personally.
Y
338 SUGGESTIVE COMMENTARY. [CHAP. VI.
jSTo more to contend with or be distiirlDed by it, Heb. xii. 3.
The presence of sin and sinners great part of Christ's cross, Heb. ii.
18 ; Matt. xvii. 17.
Sin personified as a king to whom Christ offered His life.
Terrible evil that demanded such a sacrifice to atone for it.
Once. Once and no more. His one sacrifice sufficient, Heb. vii. 27 ;
X. 10, &c.
Infinite value in His death, as the death of Him who was God.
God purchased the Church with His own blood, Acts xx. 28.
His death suflScient for all the requirements of a guilty world.
" A thousand worlds, so bought, were bought too dear ;
Expended Deity on human weal." Young.
In that He liveth. Gr., The life He lives ; i.e., since His resurrec- '
tion.
That life is — 1. Perfect blessedness with God in heaven, Ps. xvi. 11.
2. The continuance of that blessedness for ever, Ps. xxi . 4.
Unto God. In relation to God ; taken indefinitely, and including —
1. The sole and undisturbed prosecution of God's work ;
2. Full enjoyment of felicity in God's presence, John xvii. 5, 24.
His friends were to rejoice at His departure for His sake, John xiv.
28.
God's presence in heaven the joy set before Him, Heb. xii. 3 ; Ps.
xvi. 11.
His resurrection-life contrasted with His life in the flesh.
The one in weakness, the other with the power of God, 2 Cor. xiii. 4.
Clrrist lives ; angels, principalities, and powers made subject to Him,
1 Pet. iii. 22.
His life at God's right hand employed for the glory of God, 1 Cor.
XV. 24 ; Phil. ii. 11.
Spirits of the just made perfect also live to God, Luke xx. 38.
God's glory the true end of life ; His enjoyment, life itself.
'0 yap CLTTcdape, the death He died. Ellicot. — T77 afiaprig. aireO, died to sin ;
i.e., in the name of the Church. Cam. For sin ; i.e., to atone for it. Per., Par., Pise,
Ols. Unto sin ; i.e., to destroy it. Beza, Krehl. To diminish its power. Stuart. On
account of sin ; or, to remove its punishment and power. Flatt. Because of sin. Mart.
As a sinner; i.e., made sin for the Church, as Nt^n, sin-offering, 2 Cor. v. 21. Zeff.
More especially 'for sin;' the dative used for analogy between Christ and believers;
as in Euripides, ' I died for thy daughter (dvyaTpt). Thol. — 'E0a7ra^, for once. LiUh.
At once. neng. Once for all. De Wette, Stolz, Goss. — ^"0 ^7], the life He lives. Ellicot.
— Zt; TV 0e<^, He lives to (iod. Luth., Stolz, Van Ess. With God ; i.e., in an in-
tensely heavenly and divine life. Beza, Est. To God; i.e.. to God's honour. Grot.,
CHAP. VI.] SUGGESTIVE COMMENTARY. 3.^9
Vor., Pise. By God ; i.e.. by the power of God. Chrys., Theoph., rat. In relation to
God, Christ himself being such. De Wdte, Alford. By His Godhead. CEcum. Lives a
glorious life from God, full of divine vigour. Beng. Rules with almighty powci at God's
right hand. Ba7-th. To promote righteousness. Ols. Classics : ' Living for Philip, and not
for his country' (dat.) Demosthenes. ' My mother, who lives for me ' (dat.). Quinctilian.
11. Likewise reckon ye also yourselves to be dead -indeed unto sin, hut alive unto God
through Jesus Christ our Lord.
Likewise. A believer's experience to be conformed to Christ's.
Tlie members in all things to be partakers with the Head.
Reckon. Consider ; believers to consider themselves what they are.
To understand and keep in mind their standing in Christ.
Such reckoning promotive of holiness and damaging to sin in us.
No comfortmg self-deceit but a spii-itual exercise of faith.
Knowledge and assurance of our privileges in Christ enjoined as a
^ duty.
Believers often far from reckoning themselves what they are in
Christ.
Dead unto sin. The believer's actual condition in Christ.
Sentence of death to sin already experienced in his Surety.
As the consequence of this, the reigning power of sin destroyed in
him.
Believers dead to sin — 1. Virtually in Christ their Head, who is so ;
2. Personally and actually when united to Him by faith.
Have no more to do with sin than Christ has — 1. As to its con-
demnation and punishment ; 2. Its reigning power ; 3. Ju
practice.
In the last is involved their warfare with the flesh, Col. iii. 5.
This comTction to be maintained in order to holiness.
Beckoning ourselves dead to sin, we cannot practise it.
Bead to sin in regeneration, we die to it in sanctification.
Death to sin perfected in the death or final change of the body.
Unbelievers dead in sin, believers dead to it. Miglity difterence.
Alive unto God. 1. To glorify Him ; 2. To enjoy Him for ever.
To be alive or live to God, is happiness and duty combined.
To live to God the chief end for which man was made.
Interrupted by the fall, but restored by grace.
By the fall men are dead to God ; by grace, alive to Him.
Lost to God in Adam, we are redeemed to God in Christ,
We live in His favour through righteousness imputed ;
We live in His service through holiness imparted.
340 SUGGESTIVE COMMENTARY. [CHAP. VI.
To enjoy God and be like Him tlie soul's true life.
The soul lives when it loves God and enjoys His love.
Dead to sin is once for all ; living to God continues for ever.
Tlirough Jesus Christ. Gr., In Jesus Christ ; i.e., in union with
Him.
Headsliip rather than Mediatorship of Christ made prominent.
As Mediator He obtained — 1. That through His death, for sin we die
to sin ;
2. That througli His living to God in heaven we live to God on
earth.
As Head, He communicates both to us through His spirit, Kom. viii.
9-13.
United to Him we die with Him, and live in Him as the Eisen
One.
Our Lord. As such He is — 1. Pattern ; 2. Procurer ; 3. Adminis-
trator.
As our Lord, He cares for us, and we copy after Him.
Koyi^eade, think. Yulg. Consider and keep before you. Tol., Grot, Eras., Vat.
Regard yourselves. Tol. Conclude ; reasoning from the Head to the members. Beza,
De Wette. Ye reckon (indie). Beng. — BiVai, not found in best MSS. — Ne/cpous
{vrj, not, and Krjp, heart), spiritually dead ; destitute of divine-life powers. Origen,
Turretine. Having no strength. Schott. — Tt; a/xapria, dead for or as to sin. Ols.
Unable to give obedience to it. Schott. Sin spoken of as a person in this and the
following chapters. Locke. — Zcojrras 8e Tip 6, living to God; or, be alive to Him.
Preserving in you the life of grace, so that God lives in you, and you in God. Tol.
Bound to live a life worthy of God. Men., Est. To fulfil God's will, live to Him alone.
Vat. Given up to God as His property, to live to His will and service. Phil. Enjoy
His favour. Chal. — ^"Ej^ X. I., in Christ Jesus. Mor., Ell. Like Christ Jesus. Tol.
Through Him. Vat., Beza. Through His help. Flatt. Applies to the last member. E'dck.,
Be Wette. To both : our oneness with Him being the ground of our dying to sin, &c.
Von Eofm. — Toj Ki'piy 17/0,. Wanting in Cod. Vat. and Alex., but found in Cod. Sin.
12. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts
thereof.
Let not, &c. Exhortation to believers founded on the preceding.
God's act upon us to be followed and affirmed by our own.
Iji'lievers to conduct and exliibit themselves as persons dead to sin.
Therefore. Being dead to sin and alive to God, let not siii reign
in you.
A believer's co-operation required in his sanctification. So Pliih
ii. 12.
CHAP. VI.] SUGGESTIVE C0M3IENTART. 341
Kieign. Sin personified as a king ruling over meiL
Reigns miiversally in the unrenewed, 1 Jolm v. 19.
To reign is to exercise dominion over us with our consent
Sin may — 1. Eemain as an outlaw ; 2. Oppress as a tyrant ; but not
3. Eeign in us as a king. Its reign destructive —
1. To men's present peace ; 2. To their eternal liappiness.
God's gentle and beneticent reign in Christ refused ;
Sin's cruel and destructive reign necessarily experienced.
Frequent mention of reigning in this epistle, chap. v. 14, 17, 21, &c.
Natural ; Eome then mistress of the world. Mark of authenticity.
Mortal body. The body the special sphere of sin's dominion.
Lust active in it. Its lusts and passions powerfully lead into sin.
The body the outward manifestation of the man.
Sin as a foreign power has penetrated the individual life.
Has obtained a lodgment as a stranger, and wiU reign as a king.
A standard raised in a believer against this usurping power.
This standard lifted up by the Spirit in fellowship with Chi'ist, Ua.
lix. 19.
The body mortal and must die as the effect of sin, Rom. viii. 10.
The house infected with leprosy to be demolished, Lev. xiv. 45.
As children of Adam, our body partakes of death, 1 Cor. xv. 22.
Connection between sin and death visible in the body.
Double connection— 1. Between death and sin ; 2. Between life and
Christ.
Sin made the body mortal ; a reason why it should not reign.
The body mortal, an encouragement to resist sin. The conflict
short.
Sensual pleasures of a mortal body only for a season.
Sin only in a believer wdiile he is in liis mortal body.
That ye should obey it. Gr., So as to obey it. Sin present but
not obeyed.
If sin is to live in the house, it must not be master of it.
The mark of a believer is, sin is in him but not over him.
Sin not extinguished in our mortal body but kept at bay.
In the lusts thereof. In the body's corrupt inordinate desires.
The body's wants and natural desires to be satisfied, not its lusts.
Sin obeyed in gratifying the body's lusts, not its wants.
Chiefly served in gratifying the lusts of the mortal body.
Believers have lusts in their flesh which they do not obey.
Desires of sinful nature to be steadfastly resisted.
Desires of human nature to be moderately obeyed.
342 SUGGESTIVE COMMENTARY. [CHAP. VI.
The former excessive, idolatrous, and without regard to God ;
The latter according to his appointment and found in Christ him-
self.
"\Miether ye eat or drink, &c., do all to the glory of God, 1 Cor.
X. 31.
BacrtXeuerw, reign; implies willing obedience. Chrys., Tol. Exercise its power.
Grot. Obtain supreme dominion. Bloomfield. Impel you into sin Barth. So as to
make the body the organ of its rule. Phil. Rabbins : The evil principle in men com-
pared to the great king, Eccles. ix. 14. 'In three the evil principle reigned not.' Bava
Balhra, xvii. 1.—' E;/ roj dv-qri^ Vfxuv auj/xaTi, body, = the whole of man. Cal., Will.
Old man. Par. Fleshly body the organ of sin. Par., Beza, Thol., Stuart. The flesh,
chap. vii. 18, and the members, vii. 23, 25. Ols. Individual life. Lange. Indicates
locality : the believer has a twofold being, one in Christ the Living One, and another
in His mortal body. Von Hofm. Body called mortal, reminding of its mortality. Grot.
Of the merely temporary conflict against sin and enjoyment of sinful pleasure. Theoph.,
Will. Of sin's wages. Gom., De Wette, Phil. Body destitute of divine powers of life, as
V€Kpov$, ver. 11. Orig., Turret. Already put to death for sin in Christ. Chal. Subject
to the influence of the dead sinful nature. Barth. Frail body, which as such easily falls
under the dominion of sin. Nielson. Its mortality that which brings sensual incite-
ments with it. Thol. Shows tlie shamefulness of subjecting the spirit to sin which
dwells only in a frail body. Kolhier. Unbecoming to give up the immortal nature of a
Christian in order to follow the lusts of the mortal body. Meyer. Body dead to sin which
was renounced in baptism. Schbtt. The exhortation consists in a double prohibition
corresponding to veKpovs tt} afi., and a double command corresponding to ^wi^as
TU 0., both referring to the quality of the external not the internal life, but taking for
granted the inward turning from sin to God. Von Hofin.—'Ev rais €iri.dvp.i.ais avTOV,
in its concupiscences. Mor. In its desires or lusts. Pise. Through its desires. Eras.,
Pag. Predominant and inordinate liists. WiU. Affections of the body soliciting to sin.
Eras. Sin works bodily desires as the utterances of itself, obedience to which gives it its
domain in the body. Von Hofm.
13. Neither yield ye your members as instruments of unrighteousness unto sin : but
yield yourselves unto God, as those that are alive from the dead, and your members as
instruments of righteousness unto God.
Yield. Present ; allusion to entrance upon military service.
As a soldier yields his service to his sovereign, so men yield theirs
to sin or God.
Implies choice of the mind in giving one's seK to the service of sin.
Members. The wliole man, more especially the bodily members.
Diflerent members instruments of diflerent lusts and vices.
Instruments. Gr., Weapons, arms ; allusion still to military ser-
vice.
Tlie members, -weapons in the conflict between sin and righteousness.
Employed in the service of one or other of two masters and sove-
reigns.
CHAP. TI.] SUGGESTIVE COMMENTARY. 343
The body a house full of weapons and work-tools for good or evil.
Unrighteousness. Sin viewed as opposition to God's righteous
wiU.
Character of the service in which sin employs the members.
Iniquity ; injustice or wrong in respect both to God and man.
Forms of unrighteousness endlessly diversified, 1 Thess. v. 22.
Iniquity no less abominable to God because refined, Isa. Ixi. 8.
Any want of love to God or man. Often greatly disguised, 2 Cor.
xi. 13.
Satan himself often transformed into an angel of light, ver. 14.
Unto sin. Sin personified as a sovereign or master.
The rival and antagonist of God in God's o^\ti universe.
Employs man's members to uphold liis kingdom of iniquity.
Uses them as weapons against God, our neighbour, and ourselves.
The service of sin a soldier's life — 1. Pleasure promised ; 2. Hard-
ships endured ; 3. Death its end. Lange.
Paul's preference for military figures, chap. xiii. 12 ; Eph. vi. 11 ;
1 Thess. V. 8, &c.
Yield. Eree enlistment to God as our lawful sovereign.
No forced service with God. A willing heart the best sacrifice, 2
Cor. ix. 7.
Willingness of spirit and weakness of flesh accepted, Mark xiv. 38.
The work done not so much regarded as the will to do it.
Yourselves. Not merely your estate. The whole man, 1 Thess.
V. 23.
The Macedonians first gave themselves, then their substance, 2 Cor.
viii. 5.
Self-surrender the fruit of love. Love's language, Ps. cxvi. 16.
" Myself and what is mine to you and yours is now converted."
To yield one's self is to yield one's all. The heart man's citadel.
All our oflerings worthless without ourselves, Prov. xxiii. 26.
The whole substance of our house mthout love contemned, Cant.
viii. 7.
Ananias gave his goods but not himself ; hence his lie. Acts v. 1-5.
To yield ourselves wholly to God the conquest of His grace.
Christ's people a free-will ofl"ering in the day of His power, Ps.
ex. 3.
The means of eflfecting it, the constraining power of His love, 2 Cor.
v. 14,
Unto God. 1. Your rightful sovereign ; 2. The best of masters.
God not only our sovereign, but in Christ our reconciled Father.
344 SUGGESTIVE COMMENTARY. [CHAP. VT.
God and sin the only two masters. No middle service.
Kot to yield ourselves to God is to yield ourselves to sin.
As those who are alive. Believers supposed to know themselves
such.
The motive indicated for yielding ourselves to God.
^^elievers living men — 1. As justified ; 2. As regenerated and sanc-
"'^ tified.
Both experienced in union with Clirist our life.
Self-surrender to God is— 1. The act ; 2. The fruit ; 3. The mark
of a living soul.
Sin's service only possible in a state of spiritual death.
As li\'ing, believers are — 1. Able ; 2. Boimd, to give themselves to
God.
^^^ Unregenerate men still dead ; hence give their goods, not them-
selves.
A believer's work not for life but from life ; not legal but evangeli-
cal.
From the dead. Man's natural state. Believers once dead in sin,
Eph. ii. 1.
Powerful motive to live to Him who restored us to life.
Spiritual resurrection experienced in a believer's soul, Col. iii. 1.
Resurrection of the body follows as its necessary complement.
The members made alive in body and soul with Christ the living
Head.
Men out of Christ still dead. Body a living coffin carrj'ing a dead
soul.
Tour members. As part of ourselves. So our bodies, Rom. xii. 1.
The members to be employed for the master we choose.
Instruments of righteousness. The master changed, the members
^ follow.
/The soldier employs his sword for the sovereign he serves.
/Members withdrawn from sin's service not to remain idle.
Necessarily employed in whatever service we engage in.
^Believers' members to be employed in the cause of righteousness.
The heart to God, the members to His service,
'^he believer's life a warfare, Ejjh. vi. 11 ; Rom. xiii. 12 ; 2 Tim.
ii. 3, 4 ; 1 Thess. v. 8.
" The sacramental host of God's elect."
/- Unto God. For the advancement of His glory and furtherance of
Ilis designs.
Tlie pardoned rebel's sword unsheathed in his sovereign's service.
CHAP. VI.] SUGGESTIVE COMMENTARY. 345
Each member of a believer's body to be holiness to the Lord.
Faith sanctifies the humblest toil as an offering to God.
The first Adam caused the sweat of man's brow, the Second conse-
crates it.
Grace elevates a man from a slave of Satan to a priest of God, Rom.
xii. 1.
" A soul redeemed demands a life of praise,
Hence the complexion of his future days." Cowjper.
TiapiffTaveTe [irapa and larrjixt ; irapiaTavit), a later secondary form of TrapKTTTjfJLi).
Exhibeatis. Vulg. Sistete. Mor., Pise, Beza, Pag. Afford. Cast. Lend (accommo-
detis). Eras., Trem. Deliver, or present, as Matt. xxvi. 53 ; Acts ix. 41 ; show, as Acta
i. 3; 2 Tim. ii. 15. Grot. Expression technical; used in military service. Lanpe.
Applied either to a soldier or a servant. Alford. Ileb. ^'V'"?, T\~};c\ '■];; ; used by LXX
of servants, 1 Sam. xvi. 22; Ps. cxxxv. 2.— McXt?, mind and body. Grot., Beza, Par.,
Tol., Mackn., Phil. Members of your body, and faculties of your soul. ]]p. Hall,
Burkitt. Whole man. Stuart. Faculties, powers of action. Brown. Bodily members.
Haldane. Single members as organs of single passions ; eavTOVS, the whole personality.
De Wette, Nidson. — OTrXa, properly weapons; arma. Vulg., Mor., Pag., Beza, Par.,
Cat., Lutli., Diod., and most of Greek interpreters. Prob-ibly in allusion to military
sei-vice so well known to the Romans. Barth, Phil., Ols., Lanpe. Instruments. Vat.,
Grot., Mart. Weapons and instruments. Doddr. Tools or instruments. De Wette,
Van Ess, Stolz, Knapp, Flatt, Stuart, Blooriifield, Alford. OirXa and arma used like
Heb. 7?, in a general sense as instruments. Cerealia anna. Virg. So Herodotus uses
OTrXa for tools. Instrumenta used by Seneca for means of practising iniquity : ' Instru-
menta illis explicands nequitiae desunt.' For military weapons, see chap. xiii. 12 —
E/c veKpwv, from among the dead ; the Gentile world dead in sins. Locke. As one
who is come out of the world of the dead into that of the living, and whose present life
has nothing in common with the former. Von Hofm.
14. For sin shall not have dominion over you: for ye are not under the law, hut
under grace.
For. A motive and encouragement to the surrender enjoined.
God's promises more efi'ectual for mortifying sin than man's pur-
poses.
Sin. Personified as a tyrant or lord, as in ver. 12, 13.
The indwelling corrupt principle in fallen human nature.
Shall not. 1. A fact stated ; 2. A promise made.
In either case an encouragement to serve God.
Precept and promise united in the gospel, Phil. ii. 12, 13. So
Isa. i. 16, ydXh. Ezek. xxxvi. 25.
It is God's to bestow the gift, man's to stir it up, 2 Tim. i. 6.
Have dominion over you. Lord it over you ; compel you to its
eervice.
g43 SUGGESTIVE COilMENTART. [CHAP. VT.
Addressed to believers. Sin can exercise no controlling power over
them.
Sin loses its right to rule— 1. By Christ's death ; 2. Our union with
Him.
God's truth and glory pledged to prevent sin ruling over a believer.
With man, might is often right ; with God, no right no might.
Power of sin resisted in a believer by a still mightier power.
Sin may harass, but not hurt ; distress, but not destroy, a believer.
May continue to be lodger, but not a lord in the house.
Freedom from sin's dominion makes God's service sweet.
For. Reason why sin shall not have dominion over believers.
Under the law. Grr., Under law ; spoken either of Jews or Gen-
tiles.
Believers not under sin's dominion, because not under law.
The strength of sin from the law which man has broken, 1 Cor.
XV. 66.
Adam and mankind placed under law as a covenant of works.
God's rational creatures necessarily in the first instance under law.
Under law, man is dealt with accordmg to his works.
The haw broken, death and the curse foUow as its penalty, GaL
iii. 10.
The penalty followed by the power of sin, which is death.
The curse is separation from God, the source of spiritual life.
Man either to be dealt with on a footing of law or grace.
Christ made a curse for us that we might be no longer under law.
To be out of Christ is to be under law ; to be in Him, under grace.
Christ " made imder the law," fulfilled it for His seed, Gal. iv. 4.
In Him the law received its demands on us both of precept and
penalty.
Christ satisfying law for us removes us from its jurisdiction.
Christ as the second Adam dealt with on a footing of law ; hence
His life ;
Dealt with as our Surety according to law ; hence His death.
In Christ the law can inflict no penalty on us, and give sin no right
over us.
According to law, the husband responsible for the debts of his wife.
For a sinner to remain under the law is — 1. To remain a sinner ;
2. To perish. The law as a covenant has but two words, Do or
die.
To be " under the law," and " of the works of the law," the same
thing, Gal. iii. 10.
CHAP. VI.] SUGGESTIVE COMMENTARY. 347
A man under the law seeks to be justified only by obeying it.
Believers look to be justified by Christ's works, not their own.
Therefore not under law ; and so not under its curse, nor undei
sin's power.
Believers not under the law and yet not above it.
Not under it as a bindmg covenant, but under it as a directing
rule.
Grace teaches to renounce it as a covenant, but to embrace it as a
Father's will.
Believers under the law to Christ who has fulfilled it in their stead.
Delivered from the law as a covenant, we can love it as a rule.
The law loved when the expression of a Father's will, not a Judge's
wrath.
Love to the law incompatible with unpardoned guilt.
Under grace. Dealt with on a footing of free grace or favour.
Believers treated not according to their own works but Christ's.
In Christ no longer under a covenant of works but of grace, Ileb.
\aii. 6, 10, 12.
!Made accepted or treated with favour in the Beloved, Eph. i. 6.
Have had access into, and stand in, a state of grace or free favour,
chap. V. 2.
In this state they — 1. Keceive all freely ; 2. Are freed from law's
penalty.
Are justified freely by God's grace, and contmue so, chap. iii. 24 ;
V. 1,2.
Hourly failing, hourly forgiven. Sin's power ceases with its guilt.
Christ's obedience has merited for them spiritual life, chap. v. 17.
In Him they have not only righteousness but strength, Isa. xlv. 24.
Out of His fulness they receive even grace upon grace, John i. 16.
His resurrection effectual in them against the power of sin, Phil.
iii. 10.
Christ made sanctification to them as well as righteousness, 1 Cor.
i. 30.
Law and grace the two methods of God's dealing with men.
According to the first, sinners remain such and are lost ;
According to the second, sin loses its dominion and they are saved.
In Christ, God offers to deal with men on a footing of grace.
Believers, led by the Spirit, accept this offer and so are under grace ;
Others, through blindness and pride, refuse and remain under law,
chap. X. 3.
Victory over sin not by human effort but the grace of God.
348 SUGGESTIVE COMMENTARY. [CHAP. VI
The reign of justifying grace alone frees men from sin's power.
Holiness not the result of law but the liberty of grace.
Conscious of guilt, we hate the law and dread the Judge.
Forgiven, we love both the law and the Judge who pardons us.
The heart enlarged, we run in the way of God's commandments, Ps,
cxix. 32.
Under grace, with the command comes strength to obey it.
Law gives nothing till it is fulfilled ; grace gives all freely.
Law binds sin on the sinner ; grace releases him and gives him life.
Ou. Cod. Sin. has ovKCTi, sin shall no longer have, &c. — Kvpievaei, dominabitur,
lord it over you. Beza, Eras., Pise. — Tiro vo/jlop, under the law, i.e., of Moses. Par.,
Est. The law, which irritates sin, and is rather its occasion than its remedy. Tol.
Under its curse. Pise, Par. Under its condemnation in our conscience. Vat. Under
its bondage ; bound to fulfil it, and yet unable. Per., Par. Under it both as to justi-
fication and sanctification. Will. In the legal state. Tol. Under a dispensation of
bondage and terror. Doddr. Under the dominion of the law as a covenant which
threatens death for disobedience, and gives no power to fulfil it. Flatt. Subject to its
dominion and influence. De Wette. The moral law as a covenant of works. Haldane.
Placed in a covenant of legal obedience. Alford. Under the legal dispensation, law
being unable to furnish means for sanctification. Stuart, Theod. — ^"Ttto X'^P'-^j under
grace, both justifying and renewing. Par. In the evangelical state in which grace is
ofifered and bestowed, the law fulfilled, and sin overcome. Tol., Per. Are endowed with
the Holy Spirit to overcome sin. Beza. Have an assured consciousness of pardon and
the divine favour. Vat. Under the rule of divine grace, which gives without merit.
Flatt. New inward principle of life. Thol. A gracious dispensation; grace to renew,
sanctify, and pardon constantly-repeated offences. Stuart. Grace in its widest sense
as both justification and sanctification. Alford.
15, 16. IVhat then f Shall we sin, because we are not under the law, hut under grace t
God forbid. Knoiv ye not, that to whom ye yield yourselves servants to obey, his servants
ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness f
What then ? An appeal to the believer's conscience and experience.
Allusion to the objections already supposed at chap. iii. 31 ; vi. 1.
Satan aims at turning the grace of God into licentiousness, Jude 4.
Shall we sin. 1. Commit a sinful act ; 2. Continue in the practice
of sin.
To be overtaken by a fault, and to sin because grace abounds, two
different tilings.
Because. Taking advantage of and emboldened by the fact men-
tioned.
Shall we pervert tliis glorious truth to such an evil end ?
Fallen human nature capable of thus outraging goodness.
CHAP. V:.] SUGGESTIVE COMMENTARY. 349
Only done by tliose who know not the grace of God in truth, 1 John
iii. 9 ; Col. I 6.
Know ye not. Appeal to Romans as well acc[uamted with ci\il
right.
Paul's illustrations drawn from familiar transactions.
Yield yourselves. Willingly, as servants or slaves to a master.
Men addressed as free agents. They choose their master and must
serve him.
Only two masters, sin and God. Believers, through grace, have
chosen the latter.
Servants to obey. Gr., Servants or slaves, with a view to obetlience.
Obedience proper to servitude. Men must be servants to some master.
His servants ye are. You become properly his slaves and belong
to him.
The master to whom we wnllingly yield ourselves has right to our
ser\rice.
Whom ye obey. 1. As a matter of fact ; 2. As a duty arising from
the relation.
Obedience, not the mere profession of it, marks whose servants we
are.
Whether. Only two masters mentioned. One or other must be
served.
No third master. Both cannot be served at once, Matt. vi. 24.
Of sin. Sin personified. One of the two masters might have been
Satan.
Men, serving sin, do the lusts of their father the devil, John viii. 44.
Fallen men naturally the servants or slaves of sin, Eph. ii. 2, 3 ;
Titus iii. 3.
The bondage of the will indicated by the choice of this service.
Sin's service is — 1. Unreasonable ; 2. Unlawful ; 3. Unprofital)le.
Is attended with — 1. Dispeace ; 2. Disgrace ; 3. Death, Prov. vii.
22-27.
Speaks fair words and holds out flattering promises, Prov. vii. lG-21.
Gives momentary pleasure with everlasting pain, Prov. v. 3-14.
Unto death. Tending to death as its wages and consequence.
Death in its widest sense, spiritual, experimental, and eternal.
The practice of sin leads to a continually deeper and deeper death.
Death inclusive of all misery here and hereafter.
Negatively, the separation from God and all good ;
Positively, the abandonment to sin and all eWl.
Sin the seed of death ; eternal death the seed fully developed.
350 SUGGESTIVE COMMENTARY. [CHAP. VL
Consignment to tlie lake of fire the second death, Kev. ii. 11 ; xx.
6, 14 ; xxi. 8.
" Regions of sorrow, doleful shades, where peace
And rest can never dwell ; liope never comes,
That comes to all ; but torture without end
Still urges ; — far removed from God and light of heaven."
Milton.
Of obedience — i.e., to God. God's service. Obedience also per-
sonified.
The opposite of sin. Also called righteousness, ver. 18, 19.
Obedience to God the only lawful obedience. Obedience to sin is
rebellion.
Obedience to God only possible to man through the gospel.
The gospel given for the obedience of faith, chap. i. 5 ; Acts vi. 7.
Obedience to the gospel call followed by obedience in general, Matt,
xi. 29 ; xxviii. 20.
Unto righteousness. The result of obedience, as death the result
of sin.
Practice of righteousness consists in obedience to God ;
State of righteousness consists in acceptance with God.
Obedience to God leads to both. God points us to Christ, Matt. xvii. 5.
The work of God is to believe in Him whom God has sent, John vi. 29.
Coming to Christ we both receive and practise righteousness.
The state of righteousness in Christ followed by its practice.
Only he who jDractises righteousness, is righteous or accepted, 1 John
iii. 7.
The state of righteousness is righteousness imputed;
The practice of righteousness is righteousness imparted.
The state precedes the practice, as the tree the fruit.
A sinner is not righteous before God by practising righteousness ;
He practises righteousness because he is made righteous.
With Christ for our righteousness and strength, we practise righteous-
ness.
Obeying God's call in the gospel, we both have and do righteousness.
Righteousness a state of life and blessedness, contrasted with death.
All true obedience to God leads to greater resemblance to Hun.
Righteousness as a princij)le and habit strengthens by acts of obed-
ience.
!Man must choose between the service of sin and that of holiness.
Man must serve. If we serve not God, we must serve sin.
CHAP. VI.] SUGGESTIVE COMMENTARY. 351
AovKovi (Sew, to bind), slaves. Slavery existed almost throughout the whole o!
Greece. According to Aristotle a complete household consisted of slaves and freemen.
A slave defined to be a living working tool and possession. Two kinds of slavery
among the Greeks. The one was when the inhabitants of a country were subdued by aa
invading tribe. The people then lived upon and cultivated the land which their masters
had appropriated, paying them a certain rent, and attending them in war, and were
able to acquire property. Such the Helots of Sparta. The other embraced domestic
slaves, acquired by purchase, and so entirely the property of their masters, who could
dispose of them like any other Koods and chattels. These the 5ovXoi, properly so
called, the slaves existing at Athens and Corinth. In commercial cities these very
numerous, performing the work of artisans and manufacturers of modern towns. At
Athens the number greater than that of freemen. Even the poorest citizen had a slave
for the care of his household. In every moderate establishment many employed as bakers,
cooks, tailors, &c. The m;ijority barbarians or foreigners who had been purchased. At
Athens and in other states was a regular slave-market, called the kvkXos, because the
slaves stood round in a circle. Slaves sometimes sold by auction, and were then placed
on a stone, as formerly in the United States. The condition of Greek slaves on the
whole better than that of Roman ones. At Athens especially a degree of liberty and
indulgence allowed them. Their lives and persons protected bylaw, though their per-
sons not held as sacred as those of freemen. Their offences punished with corporal
chastisement. Were not believed upon their oath, and their evidence in a court ot
justice taken with torture. Slaves sometimes manumitted at Athens, though not so
frequently as at Rome. The manumitted {aTreXevdepoL} not made citizens as at Rome,
but metoici, or sojourners, obliged to honour their former master as their patron
(TrpocrrarTjs), and to fulfil certain duties towards him, neglect of which might again
bring them into slavery. Dr Smith. Among the Romans slaves became such in four
ways :— 1. As captives in war, and sold on the spot ; 2. Foreigners brought to market
and sold by auction ; 3. By birth, the parents being slaves; 4. As criminals punished
with the loss of liberty. Two kinds of slaves : those of the state, maintained at the
public expense and employed in public works, and domestic slaves. The number of
these immense. In the age of Augustus, ten the lowest number a person could keep
with a proper regard to respectability in society. Above four thousand left at his
death by a citizen who had lost much of his property in the civil wars. The body of
slaves belonging to one person called familia, which must, however, consist of more
than two. Domestic slaves of two kinds : those of the city and those employed in the
country. The former served in the house as steward, librarian, doctor, cupbearer, Ac,
or out of it as footman, sedan-carrier, &c. The latter employed as stewards, tailors,
millers, Ac. Slaves counted not persons, but things. Could be disposed of by their
masters at their pleasure. Often cruelly treated. Irons, whip, branding, crucifixion,
the ordinary chastisements. Could neither give testimony, disi)0se of their property
(or peculium) by will, receive an inheritance, or enter military service. Their property
strictly their master's, though some portion of tlieir gains (peculium) in practice con-
sidered their own. Freedom sometimes purchased with the peculium. Savings often
all to be given away in presents on the marriage of their master's son or daughter.
Slaves ordinarily named from their master, as JIarcipor (Marci i)Uer;. Jlight receive
their liberty and become citizens— 1. By legal process before a consul or jinutor ; 2. By
inscription or registration as a citizen ; 3. By will or testament The freedman was
libertus in relation to his master, Ubertinus in relation to his fellow-citizens ; the latter
also designating the son of a freedman. Schaaf. Among the Israelites slaves usually
foreigners, but circumcised, according to Gen. xvii. 23, 27. Obtained either by war,—
the captives being the personal property of the captors,— or by purchase, the children
belonging also to the master. Zjsuul price of a slave thirty shekels, the valuation of a
352 SUGGESTIVE COMMENTARY. [CHAP. VI.
free Israelite beins fifty, Exod. xxi. 32 ; Lev. xxvii. 3. An Israelite sometimes a volun-
tary slave to another in consequence of poverty. Debtors sometimes sold by their
creditor alonjr with their f;imily. Israelites sold for theft, according to Exod. xxii. 3.
Various mitigations of slavery among the Jews according to Mosaic law. All slaves of
Hebrew descent set free after six years' servitude, with a replenishing of cattle and
fruits. All liberated in the year of Jubilee. Their condition more tolerable than that
of Roman slaves. The Jewish congregation at Rome for the most part freed slaves.
■i\'iner. — AovXol eare. Emphasis on ecrre ; indicates abiding condition as the result
of the resolution made. Eilck., Nidson. — 'Afxaprias. Sin also represented by Platonics
as a mistress to whom sinners are slaves. * He who is ruled over by the pleasures of
the body, and thereby unable to do the best things, do you think him to be free?'
JTenophon. ' One is a slave to lust, another to avarice, another to ambition, all to fear.
No slaveiy is more base than what is voluntary. None is free who is a slave to his
body.' Seneca. ' Whoever wishes to be free, let him neither wish nor shun any of those
things which depend upon others ; otherwise he must be a slave.' Epictetus. — Ei's
davarov. Omitted in some, but found in best MSS.— Which conduct to death. Mart.
— ^'TTra/coT^s, faith. Vat, Cam. The gospel. ToL Newness of life. Beza. Obedience of
faith. Stuart. — Ei's ZtKaLoavvriv, justification of life. Beza. That you may be justified.
Vat. Tor. Righteousness before God. Stuart, Brotvn. In its widest sense, imputed
and imparted. Alford. The divine perfection the aim and end of obedience. JVielson.
17. But God be thanJced, that ye icere the servants of sin; but ye have obeyed from the
heart that form of doctrine which was delivered you.
But. The case of believers already decided ; their choice made.
God be thanked. The praise due to God the Author of the change.
Believers effectually called by God into the fellowship of His Son, 1
Cor. i. 9.
God's workmanship, created in Christ Jesus to good works, Eph. ii. 10.
Thanks to be given to God for this grace to others, chap. i. 8.
Ye were. Emphasis on icere ; ye were, but are no longer so, Titus
iii. 3.
Good for believers often to recall their former condition, Isa. li. 1.
Useful to ourselves to note the change experienced by us ;
Due to God to mark the grace and mercy manifested in it.
The effects of such remembrance — 1. Gratitude ; 2. Humility ; 3.
Joy ; 4. Compassion for others ; 5. Zeal in good works.
Time to be redeemed. Time past more than sufficient for sin, E^Dh.
V. 16 ; 1 Pet. iv. 3.
Servants of sin. Believers once like others the slaves of sin, 1 Cor.
vi. 10, 11.
To live in the practice of sin, is to be its servant or slave.
To he a servant of sin, the greatest misery ;
To luxve been such, the greatest mercy.
God's best seivants once sin's abject shaves.
CHAP. VI.] SOGGESTIVE COMMENTARY. 353
But. A blessed word in this connection. See also 1 Cor. vi. 11;
Titus iii. 3.
Ye have obeyed. Obedience to the gospel the hinge in a believei-'s
Ufa.
The product and proof of regeneration. The work of the Spirit, 1
Pet. i. 22.
Faith in Christ an act of obedience, 1 John iii. 23 ; Ps. ii. 12.
Obedience to the truth, 1 Pet. i. 22, compared with Acts xv. 9.
"What -wilt thou have me to do ? — the beginning and end of a new
life, Acts ix. 6.
The gospel not only to be heard but obeyed, Eom. x. 14, 16, 21.
From the heart. 1. Sincerely ; 2. Thorougldy ; 3. Affectionately.
Not merely in profession, but in principle and power.
The heart is — 1. The innermost ; 2. The commanding, part of man.
Gospel obedience not from fear or constraint, but from the heart.
Believers drawn with cords of love and bands of a man, Hosea xi. 4.
The gospel can be obeyed from the heart, — an evidence of its truth
and excellence.
Inward satisfaction in embracing Christ and the gospel.
To be of benefit to us, the gospel must be obeyed from the heart.
Form. Gr., Type, mould, pattern. Metaphor from moulders.
A forming power in divine truth upon men's souls, Rom. ii. 20.
Christ CO be formed in us through the truth of the gospel, Gal. iv. 19.
Believers take the impression of gospel trutli as from a mould.
Beholding as in a glass the glory of Christ, we become like Him, 2
Cor. iii. 18.
The agent the Holy Spirit, the medium the truth concerning Clirist.
All in the tabernacle after the pattern shown in the Mount, Exod.
XXV. 40.
Doctrine. Evangelical truth ; teaching of the gospel.
The gospel a definite form or shape of doctrine, 2 Tim. i. 13.
Called doctrine of Christ, Heb. vi. 1 ; doctrine of God our Saviour,
Titus ii. 10.
The gospel a moulding rule both of faith and practice.
The form of doctrine embraces the wliole body of Christian trutli.
A system of doctrine including various parts and branches.
Revelation many-sided. Believers to take the whole impression.
All the doctrine necessary for Christian experience and character.
Paul shunned not to declare the whole counsel of God, Acts xx. 27.
The gos^pel addresses the understanding as well as tlie heart.
The exhibition of the gospel an exhibition of saving doctrine.
Z
354 SUGGESTIVE COMMENTARY. [CHAP. VI.
Delivered unto you. Gr. and Mani., Wliereto je were delivered.
The gospel is delivered to us for obedience ;
"We are delivered to the gospel in obedience.
Salvation is in being delivered np to delivered doctrine.
Submission of a Avhole faith to a whole testimony.
Conversion is — 1. Compliance with ; 2. Conformity to, the gospel.
Souls brought by the Spirit like melted lead to the mould.
To take the impression, the heart softened by the Spirit's fire, Acts
ii. 37-42.
The gospel the mould ; the Spirit the moulder ; believers the medal-
lions.
'E/f KapSias. Cod. Alex, has e/c Kadapas /c., from a pure heart. — Et's 6v
Trapedodrjre, into which you were delivered. Pag., Beza, Pise, Mor., De Wette,
Ellicot. Were cast as into a mould, by the hand of God and His apostles; Tir., Calv.
Delivered as into a mould. Doddr. Whereby ye were moulded anew. Con. d; Hows.
In which you were instructed. Locke, Wells, Van Ess, Goss, Stuart. Have been brought
up. J/arf. Into which ye have been transmuted. Diod. To the belief and practice of
v.-hich ye were delivered up, and solemnly consecrated at your baptism. Ham. To
whose instructious, as a teacher, ye were committed. Hald. To which you gave your-
selves up. Frit. Believers delivered by God himself into this school of faith. Lange.
Form of doctrine which was delivered to you ; double hypallage. Thol., Ols., Von Hofm.
Which was published to you. Flatt. Ye have obeyed in the way the gospel prescribes.
Grot. To deliver to a disciple = to teach, 1 Cor. xi. 23 ; to be delivered into tho
doctrine, the act of a father with his son ; here, of God by His Holy Spirit. Bra. The
image of a slave changing his master maintained throughout. Ellicot. The act of justi-
fication and regeneration indicated, which subjects man to a higher power. Nielson. —
TuTTOJ' 6t5a%77S, form of doctrine. Pag., Beza, Pise, Mor. Which the apostles im-
pressed on you by their teaching. Men. The mould of doctrine into which you were
cast; the ideal which the gospel sets up. Calv. Pattern. Luth. Form or mould of
Christ. Beng. Summary of Christian doctrine. Ham. The Christian religion. Schleu.<>.
Model of doctrine. Doddr., Stuart. System of doctrine. Chal. Rule of faith and
practice. Hodge. Mould of doctrine. Ols. Model ; figuratively, rule, doctrine. Flatt.
Ideal of doctrine. Eeiche. A peculiar exhibition of doctrine. Von Hofm. Indicates
the Pauline character of the doctrine they had received. Meyer. The gospel. Ols.,
Brown.
18. Being then made free from sin, ye became the servants of righteousness.
Free from sin. From its guilt and power — viz., in justification.
Sin personified as a master or lord, as in preceding verses.
Union with Christ frees us both from sin's guilt and bondage.
Ye became. Glorious change indicated in these two words.
Every man must become what he was not or perish.
Became servants. Gr., Were enslaved, made servants or slaves.
The released captive desires to become his deliverer's slave.
CHAP. VI,] SUGGESTIVE COMMENTARY. 35.')
Ceasing to be sin's bondmen, we become servants of a better master.
Man must always be a servant ; the only question is, "Wliose ?
To boast of absolute freedom only proves a man a slave.
It is Satan's slave who says, Our lips are our own, who is lord over
us ? Ps. xii. 4.
The only true liberty found in the service of God our Saviour.
A creature's happiness not in absolute liljerty but holy bondage.
God's bondmen happy because bound only with cords of love.
Of righteousness. The opposite of sin. Also personified.
Sin and righteousness two opposite masters or lords.
One or other necessarily served. To serve both impossible.
Sin a shameful bondage, righteousness an honourable service.
Sin allies to all that is evil, righteousness to all that is good.
Righteousness not only according to God's will but man's nature.
Sin not only rebellion against God but disorder and discord in man.
Men delivered from sin's bondage to become God's servants.
Israel brought out of Egypt, are led at once to Sinai.
From Pharaoh's bond slaves made priests to God, Exod. xLx. 6.
The prodigal's swine-trough exchanged for his father's embrace.
Righteousness is love to God and man, the only true freedom.
" A life of self-renouncing love, a life of liberty ! "
'EXevdepwdevres, used for dtKaiiodevTes, 'being justified,' on account of Soi/Xot.
Grot. Having received a dismission from that evil master. Ham. Emancipated as a
slave receiving his liberty. Macknight. ATreXevdepwfiai, used by LXX for l^"?",
to be set at liberty, Lev. xix. 20.— Ae, Cod. Sin. has ovv, 'therefore.' — 'E8ov\u0T]Tt,
servi facti estis, ' made slaves.' Grot.
19. I speak after the manner of men, became of the infirmity of your flesh: for as ye
have yielded your members servants to uncleanness and to iniquity unto iniquity ,• ectn
so now yield your members servants to righteousness unto holiness.
I speak. What I have said and shall yet say on this subject.
Important topics to be variously and suital)ly illustrated.
After the manner of men. Gr., Himianly ; 1. As men ordinarily
speak ;
2. Borrowing my illustrations from common life.
Spiritual subjects made plainer by familiar comparisons.
Preachers to speak in the clearest and most intLdh'gible manner.
Often necessary to use simple language and homely illustrations.
Exemplified in Christ himself, and inspired writers in general.
Similes convey truth more intelligibly, if less exactly.
356 SUGGESTIVE COMMENTARY. [CHAP. VI,
Tlie most useful preachers those who speak most humanly.
Paul spoke and wrote soberly for his hearers' sake, 2 Cor. v. 13.
The arrow too high, flies over the head ; too low, falls short of the
mark.
i\Iany believers but imperfectly acquainted with gospel truths.
Occasions the use of terms not otherwise chosen, e.g., slaves of right-
eousness.
Infirmity of your flesh. Imperfect knowledge through the flesh.
Apology for the use of the expression " became slaves to righteousness.'*
Some believers still found in a comparatively carnal state.
Some babes and carnal ; others spiritual and of full age, 1 Cor. iii.
1-4 ; Heb. v. 12-14.
In God's family are fathers, young men, and little children, 1 John
ii. 12-14.
Every believer encompassed more or less with fleshly infirmity.
The flesh an impediment to the apprehension of truth.
Carnal nature views holiness not as liberty but as bondage.
Argmnents and modes of speaking to be adapted to the hearers' state.
Servants to uncleanness. Slaves to sin or moral pollution.
XTncleanness characteristic of the heathen in general, chap. i. 24.
Fleshly vices ; sins against one's self ; unchastity of life.
All sin is uncleanness ; some sins especially so, chap. xiii. 13.
Uncleanness personified as a lord or tyrant.
The greatest slave is he who serves lusts and sensual pleasures.
Character of men in general apart from renewing grace, Titus iii. 3.
Even the heathen spoke of men as slaves to fleshly pleasures.
To iniquity. Crr., Unlawfulness — 1. What is opposed to God's law ;
2. What is opposed to the laws even of human society.
Licentiousness ; disregard to the laws of God and men.
Its language in Luke xviii. 4, " I fear not God, neither regard man."
Uncleanness and iniquity combined in the service of sin.
Include the whole circumference of sin's domain, Matt. xv. 19.
Iniquity in respect to God and our neighbour ; uncleamiess in respect
to ourselves.
Terrible and degrading slavery of an unconverted state.
Unto iniquity. 1. To the practice of iniquity as its result ;
2. To an always still greater progress and depth in iniquity.
The practice of iniquity the necessary effect of bondage to it.
Sin allows none of its servants to remain idle.
In one fonn or other the servants of iniquity are workers of iniquity.
No deliverance from the practice of sin in an unconverted state.
CHAP. VI.] SUGGESTIVE COMMENTARY. 357
Iniquity practised in an endless variety of forms.
Satan himself transformed into an angel of light, 2 Cor. xi. 14.
Some men's sins open beforehand ; those of others follow after, 1 Tim.
V. 24.
The quietest hours of the ungodly not free from iniquity, Ps.
xxxvi. 4.
One sin prepares the way for the commission of another.
Sin begets sin and always in a more hideous form. Judas Iscariot.
Even so now. 1. As heartily and thoroughly ; 2. In consideration
of the past.
Serve God as faithfully as you have served Satan, and because of it.
Servants to righteousness. Believers make a change of masters.
Still servants, but to righteousness instead of sin.
Christ gives His disciples a yoke, but an easy one. Matt. xi. 29.
Ser^'itude to righteousness man's truest liberty.
A servant or slave of righteousness, one entirely given up to it.
A man must be a slave either to righteousness or iniquity.
The one service assimilates us to God, the other to Satan.
Unto holiness. 1. So as to practise holiness ; 2. To grow in it.
The service of righteousness conducts to a life of holiness.
We practise holiness or iniquity according as we serve God or the
devil.
A man renewed cannot but do the former ; unrenewed, the latter,
1 John iii. 8, 9.
Holiness that which is according to God's nature and will.
Embraces the whole of man, — spirit, soul, and body, 1 Thess. v. 23.
Consecration of one's wdiole self to God and His service.
Growth in holiness. Ground always to be gained in the divine life.
Faithful performance of one duty prepares us for that of another.
Victory over one sin strengthens us for victory over a second.
The practice of righteousness confirms the principle of holiness.
Gracious acts strengthen gracious habits. Labour adds to muscle.
Holiness the character and condition of a priest to God, Rev. i. 6.
The great end of conversion and faith, Eph. i. 4 ; Rom. viii. 29. Our
calling, 1 Thess. iv. 7.
Justification followed by progressive holiness, Rom. viii. 30.
Christ first made righteousness to us, then sanctification, 1 Cor. i. 30.
'AvOpoiTTivov, humanum. 3tor. After the manner of men. Poff., Beza, Pise , Cast.
Something human. Eras., Tir. Humanly. Luth. Popularly ; using familiar illustra-
tions; adapting myself to each one's capacity. Scliott. 'Xi'9. Xe7W, I will adapt my
exhortation to human capacity. Vat. Express si)iritual truths by comparisons from
358 SUGGESTIVE COMMENTARY. [CHAP. TI.
common life. Grot. Impose on you only what is human and moderate. Ham. TThat
is easy. Est. Easy to the renewed nature. Par. I speak according to the views o<
men in calling Christ's religion servitude. Koppe. By a comparison from slaves and
masters. Pyle, Wells. I require nothing your fleshly weakness could not grant. Orig.,
Chrys., Cal. Accommodate myself to the ordinary mode of thinking and speaking.
Thol. Illustrate the subject by the customs of men as to slavery. Hald. Use the
language of common life. Con. d- Hows. Use a figure borrowed from common life.
Stuart. Not merely the figure generally, but the circumstances in it. Ruck., Ols.
Refers not to the matter, but the form of expression ; I use a figurative, though an
imperfect mode of representing this relation. N i el son. == Rahh. TfX 'l^N"]?, as men
say. Schott. — Aia ttjv dadeveiav r. aapKos vfi, weakness of the flesh, i.e., human
nature. Gom. Man as far as he is carnal. Est. Natural depravity, want of strength
to do God's will. Ham. Slowness of understanding ; intellectual weakness. De Wette^
Alf., Brown. Imperfection of spiritual knowledge occasioned by the flesh. Stuart. As
you are yet but little skilled in the notions of Christianity and of spiritual matters Pyle,
Wells. Fleshly mind. Thol. Fleshly nature, which must be in bondage to one or other.
Con. (£ Hows. The weakness of our nature is that which causes our translation into
the life of righteousness to be presented as a bondage to it. Von Hofm. 2ap^ (flesh)
= man's entire sinful nature; = fieXr) (members), and au}fxa (body), ver. 12. Ols. —
AovXa. Cod. Alex, has OTrXa. Only here in the New Testament used as an adjective.
Ols. — 'AKadapcrias k, dvofxia^, the more passive and active sides of sin, where pleasure
or practice predominates. Ols. — Et's dvofXLau, ad iniquitatem. Mor., Pise, Vat. To
commit iniquity. Pag , Beza, Vat., Mart., Diod. To one act of iniquity after another.
Eras. From one iniquity to another. Luth. So as daily to become worse. Grot. All
kinds of iniquity; sin added to sin. Par. To iniquity as the fruit. Tol., Beza. To
work the deeds of licentiousness. Con. d- Hows. So as to practise iniquity, as the result
of iniquity as a principle. De Wette. Slaves to iniquity, as a master for the purposes of
iniquity. Ellicot.—^ls dyLa<Tfxou, so as to become more holy. Vat., Est. Make pro-
gress in holiness. Grot. To sanctification as the fruit Tol. To work the deeds of
holiness. Con. db Hows. Holiness of work the effect of righteousness as a principle.
De Wette. State of holiness ; or sanctification as the development of the new man. Ols.
For the purpose of sanctification ; not holiness, which is dyLioavvij. Ellicot.
20. For when ye were the servants of sin, ye were free from rigJUeousness.
For. Argument from the contrast between past and present state.
Servants of sin. Gr., Slaves, as before. To be a slave of sin man's
natural state.
Believers once the slaves of sin even as others, Eph. ii. 2, 3 ; Titus
iii. 3.
Israel at the bricks in Egypt ; the prodigal at the the swine-trough.
Sinners not mere servants but slaves of sin. In bondage, 2 Pet. ii. 10.
" He is a freeman whom the truth makes free,
And all are slaves besides." Gowjper.
Free from righteousness. Gr.., To, or in respect to righteousnesa
Strangers to tlie happy and gainful service of righteousness.
Standing altogether outside of it ; having no relation to it
CHAP. VI.] SUGGESTIVE COMMENTARY. 359
Destitute of rigliteoiisness and entirely nnaffected by it.
Possessing a freedom -vvliich was a bane instead of a boast.
Freedom from righteousness involves bondage to sin.
A planet's freedom from the law that preserves it in its orbit.
A child's freedom from the restraints of a happy home.
Freedom from righteousness pleases the flesh, but ruins tlie man.
A freedom not mercifully given, but madly taken.
Sin deceives men with a promise and show of liberty.
Liberty, apart from righteousness, is licentiousness, Jude 4.
Men never more the slaves of corruption than when boasting ol
liberty.
Freedom from righteousness Satan's miserable choice, —
" Better to reign in hell than serve in heaven." Milton.
Conscience becoming seared or asleep, men sin without restraint.
To sin without fear is to live next door to the pit.
Latent irony in the text ; "Ye were free ; but what kind of freedom ! ''
A freedom akin to that of Satan and the bottomless pit.
Freedom from righteousness a man's greatest misery ;
Freedom in righteousness his greatest mercy.
'EXevdepot rp-e tt] diK,, free from righteousness. Vat. Void of righteousness. Par.,
Zeff. Free from the rule and restraint of righteousness. Est, Beza, Tol., Tir. Had
nothing to do with righteousness. Par. Had neither learned to revere nor obey the
commands. Bra. Free of righteousness. Diod. Free in respect to righteousness.
Mart., Beng., Ellicot. Estranged from righteousness by contrary habits. Pyle. Not
engaged to the service of righteousness. Van Ess. Free in respect to righteousness ;
not bending to its impulses and commands. De Wette. Not in the least degree seiTants
of righteousness. Phil. Entirely outside its service; indulged in sin as if free from
the claims of law. Thol. Lived as if absolved from obligation to be holy. Stuart.
Freed by righteousness or justification. Brown. Appears to contain an irony. 2\idso)\.
Heb. "I'i29, being without a thing. Schottgen.
21. What fruit had ye then in those things whereof ye are now ashamed f for the end
of those things is death.
Fruit. 1. The works themselves ; 2. Advantage from them.
The first, deeds of shame ; the second, misery and death.
Fruit which was not fruit. Unfruitful works of darkness, Eph. v. 1 L
They that sow the wind reap the whirlwind, Hosea viii. 7.
He that soweth to his flesh, shall of the flesh reap corruption, Gal.
vi. 8.
The fruits of a state of false and unholy liberty are —
L Shameful practices ; 2. Deeper degradation ; 3. Injury to others.
360 SUGGESTIVE COMMENTARY. [CHAP. VI.
Their grapes are grapes of gall ; tlieir clusters are bitter, Dent, xxxii
32.
Had ye. Appeal to their past life and experience.
"What were your cliaracter, condition, and prospects out of Christ ?
The prodigal son could not forget the swine-trough.
Then. At that time, while living in your false freedom.
JMiserable fruit even in the very practice of sin.
Appeal can be made to the consciousness of every smner, Prov. xxiii.
29, &c.
Good to look to the hole of the pit whence we were he-\vn, Isa. 11. 1.
Bitter herbs at the Passover recalled the bondage in Egypt.
Those things. 1. Deeds which produced the fruit ; 2. The fruit
itself.
Sins both produce evil fruit and are the fruit of an evil state.
Deeds of darkness the product of a depraved heart. Matt. xv. 19.
"Works of the flesh the fruits of an unconverted state, Gal. v. 19-22.
A corrupt tree can only bring forth corrupt fruit, Matt. vii. 18.
Now. In your present renewed condition. Contrasted with then.
The believer sees now with different eyes, 2 Cor. v. 17 ; Rev. iii.
17, 18.
The remembrance of sin never entirely effaced, Ezek. xvi. 61, 63.
To be cherished as a means of humility and gratitude, Ezek. xxxvi.
31 ; Ps. Ixxxvi. 12, 13.
Ashamed. Inwardly, before God and conscience ; outwardly, be-
fore men.
Things to be ashamed of in the most blameless life, Job xlii 6.
Out of Christ, men's most religious acts but splendid sins.
All actions done for self, without regard to God and His glory.
A heart unrenewed is a temple of idols, Col. iii. 5 ; Eph. v. 5.
Shame, sooner or later, the fruit of all ungodliness.
Sin the mother of shame, and brings forth either here or hereafter.
There must either be shame for sin, or shame from it.
^Mercy awakens to a godly shame here, Ezek. xvi. 61, 63 ; xxx\^. 31 ;
Judgment awakens to shame and contempt hereafter, Dan. xii. 2.
llepentance connected with shame, Jer. xxxi. 19 ; Ezra ix. 6 ; Dan.
ix. 7, 8.
Impenitence cannot blush, and refuses to be ashamed, Jer. vi. 15.
Grace makes men ashamed of sinning ; sin, of repenting.
A believer's retrospect of his former life profitable, as —
1. Rendering him humble and watchful ;
2. Awakening gratitude for mercy received ;
CHIP. VI.] SUGGESTIVE COMMENTARY. 3Gi
3. Leading to sympatliy and concern f(jr those yet unsaved.
End. Final result ; ultimate issue ; goal or terminus.
Wisdom considers the end. Call no man happy before his death.
Soloji.
There is a way that seems good to a man, but its end is death, Prov.
xiv. 12.
Death. A still greater and more bitter fruit of sin.
Profitless in commission, shameful in character, mortal in its end.
Death physical, spuitual, and eternal, the penalty of sin.
Corruption internal and external ; eternal damnation, Gal. vi. 8.
The end of an unfruitful tree, Matt. iii. 10 ; of thorny ground, Heb.
vi. 8.
The end of professing Christians who mind earthly things, Pliil.
iii. 19.
Sin produces miserable fruit, first here, and then hereafter.
No violent step from sin in time to suffering in eternity.
Sin unrepented of ripens into hell, as the flower into fruit.
Ttz^a ovv Kapirov elxere tot€ ifp oU, &c. Many place the point after totc.
What fruit had ye at that time? Luth., Syr., ThoL, Oh., De Wettey^'lvdt fruit? It i3\
needless to ask; you blush for shame. TJieod. What utility. Men. Advantage. Hold.
Reward. Frit. Gain ; Kapirov ex'^'-^t to have profit or increase ; Kaptrov woieiu,
to bring forth fruit ; Kapirov in the former case a possession, in the latter a work. Von
Hofm. The fruit of sin's service bitter disappointment, shame and death. Lau/je.
Evil deeds now causing shame; 'gain or 'advantage' not suitable here, especially
when viewed with chap. vii. 4, 5. Ols., Reiche. Fruit, in the sense of benefit or reward,
not according to New Testament use. De Wette. Things or deeds were your fruit, of
which ye are ashamed ; €(f> ois, &c., an answer to the question, Tiva Kapirov. ThoL,
Stolz, Goss. In those things ye had your fruit, of which now ye are ashamed. Rilck.,
Niel. Not the answer to the question ; but 'what fruit had ye then beyond or besides ^
the things of which,' &c. ; e0' ols to be resolved into eiri toutols a vvv eTraicrx^^
Von Hofm. What fruit had ye from those deeds of which, &c. Cun. d- Ilotvs. From
those things. Beng., Van Ess, Frit. Heb. '"!?, '"';'"^, nNU^, '?u:, fmit, increase^
produce, profit. See Rom. i. 13. — 'Fjiraiaxweade, you blush. Theod., Stoh.—To\
yap reXos. Cod. Alex, has to fiev yap. End or reward. Beza, Pise. Tribute or
revenue collated from sin's service. Grot. Issue or consequence, according as the
things are pleasures or practices. Flatt. Indicates the use of the fruit in question.
Ols. Heb. ^pl> = 1. Ta e<xxo.Ta, last end ; 2. 'AKra7ro5o(ris, reward. Grot.
22. But nwv, being made free from sin, and become servants to God, ye have your fruit
unto holiness, and the end everlasting life.
Become servants. Gr., Having been made slaves or bondmen.
To God. Believers are bondmen, but bondmen to God.
Happy and honourable bondage ! The higliest and noblest liberty.
X
3G2 SUGGESTIVE COMMENTARY. [CHAP. VI.
It is the glory of a serapli to be in servitude to God.
Gabriel stands in God's presence to receive His orders, Lnke i. 19.
Satan's fall began with the wish to cast off this servitude, Jude 6.
Fruit. Conduct, works ; the j)roduct of their renewed state.
A man must liave fruit whether converted or imconverted.
The question is, what 1 As the tree so the fruit. Indian Proverb.
Unto holiness. To progressive and finally perfected holiness.
Holiness the believer's character ; growth in it his experience.
Holiness in principle leads to holiness in practice.
Holy practice reacts upon and strengthens holy principle.
Every victory over sin prepares the way for another.
Daily practice of holiness makes it more easy and natural.
God's service makes saints now, and kings hereafter.
Holiness beyond death the fruit of holiness before it.
Entire sanctification the development of the life of faith.
Holiness man's highest happiness and noblest destiny.
Assimilates man to his Maker, and fits him for His enjoyment.
Identifies and associates him with the hierarchy of heaven.
Entire consecration to God a creature's highest glory.
The end. Termination ; reward. Life of faith a service, battle,
race.
Service of sin and that of righteousness has each its end. How
different !
Everlasting life. Perfected fellowship with the fountain of life
for ever.
Holiness and everlasting life indissolubly linked together.
Heaven a state of perfect holmess and the place of its abode.
Holiness in time prepares for happiness in eternity, Matt. y. 8.
The end of a believer's course on earth everlasting life, John x. 28.
Wheat gathered into the garner, while the chaff is burned, Matt.
iii. 12.
Good fish gathered into vessels, while the bad are cast away, Matt.
xiii. 48.
God's wheat for the barn, Satan's tares for the fire. Matt. xiii. 30.
Eternal life the prize, though not the purchase of holy living.
Three striking contrasts — 1. Sin and God the contrasted masters ;
2. Shame and holiness the contrasted services ;
3. Death and everlasting life the contrasted ends.
Eis ayiafffiov, holiness, pure and holy life. Vat. Daily become more holy. Grot.,
Tol. Unto sanctification or consecration as priests to God, Bra. In a holy course of
CHAP. VII.] SUGGESTIVE COMMENTARY. 3G5
Romans well acquainted with law. Lawgivers to the worl'L
As remarkable for law as for arms and slaves.
Illustration from law in this Epistle another mark of genuineness.
The law. Law of Moses ; law in general, whether of God or man.
Law in relation to marriage specially in view.
Believers free from the law as a covenant by the very nature of
law.
Dominion. Authority ; control ; binding force.
The nature of law to bind or hold men in check.
The apostle's eye upon the law as a binding covenant
A man. An individual ; the application to the case of a wife.
As long as lie liveth. So long and no longer than the party
lives.
Death the dissolver of all leical obli^^ation.
H ayvoeire, refers to what is already said : you must know this unless you are
ignorant. De Wette, Con. <& Hotus.—Ti.vu(TKOV(rL, who highly esteem law. Flatt. Not
exclusively Jewish Christians ; otherwise rots top vofiov -yiv. Fritsch. A certain
knowledge of the Mosaic law supposed even in Gentile Christians : Christianity repre-
sented as a fulfilling of Old Testament prophecy. Nielsen. Jewish Christians addressed.
I'hil. All intelligent men. Ols. A part of the church. Reiche. Actually a part, but
Paul avoids making the distinction himself. Von irofm.—^o/j.of, law of Moses. Pise,
Eras., Beza, Par., Ham., Doddr., Flatt. Books of the Old Testament. Est. Jewish
children made early acquainted with the Scriptures. Grot. Law in general, as wanting
the ai-ticle. Middleton. Romans distinguished for attention to law. Three principal
periods of Roman legislation— 1. From the foundation of Rome to the time of Cicero,
B c. 80, or about 670 years, — the infancy and youth of Roman jurisprudence; 2. From
the time of Cicero to the reign of Alexander Severus, a.d. 250, — its maturity ; 3. From
Alexander Severus to the Emperor Justinian, a.d. 550, — its decay. In the firat period
usage held the place of laws, the decisions of the kings making the usages. Constant
strife between the Senate and Tribunes of the People gave rise to a written code. Tliis
provided in the Twelve Tables. Magistrates (Decemviri) charged with the duty ; tt-u
patricians armed with all the powers of the state, chosen for a year, and, if necessaij,
others for a second year. These laws called by Livy the fountain of universal public
and private law. Had no relation to the laws, spirit, and philosophy of the Greeks. A
collection of the ancient laws of the Republic or unwritten customs ; any resemblance
to the laws of Lycurgus or Solon existing before the Decemvirs, and arising only from
the simplicity and natural character of the laws themselves. Niebuhr The Twelve
Tables perished in the sack of Rome by the Gauls. Their fragments show that tliey
■were arranged as follows :— 1. Legal processes ; 2. Robbery and brigandage ; 3. Loans
and the rights of creditors over their debtors; 4. Rights of the father of a family; 5.
Inheritances and tutelage; 6. Property and possession; 7. Crimes, misdemeanours,
and damages ; 8. Goods of the country ; 9. Comm.)u right of the people ; 10. Funerals
and ceremonies relating to decease ; 11. Worship and religion ; 12. Households and the
rights of married persons. In the second period, intellectual culture had attained its
highest development. Uniformity well-nigh complete intro«luccd between Rome and
the provinces. Important modifications made by decrees of the people (plebiscita). o(
the senate and of the Emperors. Principles of law treated in a cleai* and regular method
366 SUGGESTIVE COMMENTARY. [CHAP. VII.
by Sabinus. Juliazias, and other eminent lawyers. The third period the decline of
intellectual culture. Emperors content with publishing their ordinances as letters or
rescripts. These after two centuries reduced into collections by Gregory and Hermo-
genes. Another code, made in 438 by Theodosius the Younger, of rescripts from the
time of Constantine the Great. The project first conceived by Justinian of reuniting
and co-ordinating the ever-increasing decrees and rescripts. Ten lawyers employed, of
whom the principal was Trebonius. The Justinian code finished in 528. A new code
soon neces.sary, and prepared within three years by seventeen lawyers, with Trebonius
at their head ; called pandects or digests. No order or method followed in the collec-
tion. Another more methodically made by Trebonius, Dorotheus, and Theophilus, and
called the Institutions of Justinian. Another edition followed called the Codex Repetitjg
Prgelectionis, which we still possess. Several Novellas or New Constitutions also pub-
lished by Justinian, limiting, extending, or destroying what had been already enacted
and written. These compilations prosecuted in the East by the successors of Justinian.
Adopted long after by Lothaire II., Emperor of the West. Received with enthusiasm in
Italy in the twelfth century. Since that time the basis or source of all the legislation
of Europe. — ^'O i^OyWOS, natural law. Men. Ceremonial law. Grot. Any law which gives
one a right over another. Ham. Law of matrimony. Toi., OZs. Universal law of morals.
Glock. Law of the husband. Ms. Revealed law in the dispensation of mercy. Von
Hofm. — Tou apdpuTTOV, over the man. Luth. In respect to the man. Knapp. Binds
the man. Van Ess, Goss.—' E0' oaov xpoJ^ov ^rj, as long as he lives. Pise, Luth.,
Stuart, Von Hofm., Niel., Fritsche. Only as long a time as he lives. Beza. All the
time he is in life. Mart., Diod. The husband. Els. The person who exercises a right
over another. Ham. The person ruled over by the law. Dick. So long as the law itself
lives. Vat, Par , Est., Flatt, Beng., Doddr., Chal. Is of force. Eras. (Viget), like
Amos viii. 14. Drus. Is not extinct or abrogated. Grot. No pronoun used by the
apostle to determine whether the man or the law is meant ; perhaps intended to be
indefinite ; 'the party.' Forsaking the law of God and going over to another religion
was fornication or adultery ; an argument probably with the Jews for not quitting the
law of Moses and embracing the gospel. Wells. Rabbins : ' When a man dies he is freed
from the commandments.'
2. For the -woman which hath an husband is bound by the law to her husband so long
as he liveth ,• but if the husband be dead, she is loosed from the law of her husband.
The woman. Freedom from the hiw ilhistrated by the law of
marriage.
The death of one party frees the other from the marriage-law.
The case of the believer represented by that of the woman.
Marriage a figure — 1. Of the relation between man and the law as a
covenant ;
2. Of the relation between a believer and Christ succeeding the
other.
The believer first married to the law and then to Christ.
The figaire specially significant and applicable in the case of a Jew.
Marriage to Christ, tlie second husband, only after the death of the
first.
The law as a covenant dead to the believer through Christ's death.
CHAP. VII.] SUGGESTIVE COMMENTARY. 367
Marriage to tlie law thus dissolved, marriage to Clirist is legitimate.
Law of her husband. Law which related to him as such.
Law of matrimony gives the husband rights over the wife.
Forbids the wife to be married to or consort with another.
So long as he liveth. Unless a lawful divorce take place.
LaM-ful divorce tlie legal death of the marriage-bond.
Husband be dead. Paul aims at the law as our husband.
Its covenant authority over a believer the subject treated.
Tliat autliority abolished by Christ's deatli and our union with Ilim.
Loosed from the law of her husband. Free, therefore, to be
married to another.
All men by nature under the law as a covenant of works.
Placed in this position as rational creatures by the Creator.
The terms, Obey and live ; disobey and die. Gen, ii. 16, 17.
This manifestly and purposely exhibited in the case of Israel, Deut.
XXX. 15-20.
Men thus said to be married to the law as a covenant.
1. Men dependent on it for life, as the wife is on her husband.
2. Under obligation to obey it, as the wife to obey her husband.
Unable to free themselves from this relation to the law.
The will of the Creator gives the covenant binding force.
Under this relation to the law man originally holy and happy.
The law now broken, man imder it cannot possibly be either.
Must be released from this relationship or perish.
Merciful provision made for the dissolution of this marriage-bond.
Eelease either through the death of the law or a man's death to it.
Tliis tw^ofold death accomplished for the believer by Christ's death.
A man must be married to Christ and live, or remain married to the
law and die.
'TwcwSpos (vTTO, under, and dvVP, a husband ; subject to a husband; — Ileb. nrn
V'ii, Num. V. 29), addicta. Beza. Obnoxia. Eras., Tir. Subject to the power of the
husband. Ols. The believer the woman, the hiw the first husband. Orig., Chrxjs., Amhr.,
Hil., Calv., Bucer, Thol., De Wette, Alford. Our old man the woman, .'^inful lust the first
husband ; under the second marriage, the new man the woman, and Christ or the prin-
ciple of righteousness the husband. Aug. Three meti re opnised in the believer; the
old man or first husband, over which the law ruled, and which is crucified with Christ ;
the new man, which is assimilated to the second husband, Christ ; man. as a creature
of God, the wife now married to Christ. Tol. Indwelling sin the husband in the first
marriage, and the flesh the wife ; the Spirit of Christ the husband in the second mar-
riage, and the new man the wife. Beza. The soul first married to sin, then to Christ.
Will. First marriage has— (1.) sin ; (2.) man as unrepenerate ; (3.) the law which gives
sin its power. The second has-(l.) Christ ; (2.) man as regenerate ; 3.) the spirit of
regeneration instead of the law. Bide. The I or self the woman in both cases, firat as
368 SUGGESTIVE COMMENTARY. [CHAP. VIT.
'ihe oicl man, then in Christ <as the new, though distinguished from both as the bearer
of each. Ols. No simile, hut a mere example. Eiick. — KaTr]pyr]Tai, loosed. Mor.,
Cast. Freed. Pag., Beza, Pise. Made free from authority. Thol. Pregnant construc-
tion : made free and separated from, &c. ; KaTrjpy. , a stronger expression for
iXevdepovadai diro v. Nielson. Rabbins : ' Freed (^^23) from the yoke of the king-
dom of heaven.' ' A woman is free by a writing of divorcement or the death of her hus-
band.'—Noyaoi; T. dvdpioirov, law of marriage which gives the husband his right over
the wife. Grot, Eras., Ols. Authority of the husband. Beza. The law compared to a
husband. Flatt.
3. So then if, while her husband liveth, she be married to another man, she shall be called
an adulteress : but if her husband be dead, she is free from that law ,- so that she is no
adulteress, though she be married to another man.
Married. Marriage a divine institution coeval with creation, Gen.
ii. 24.
Ordained for man's help and happiness even in Paradise, ver. 18.
" Domestic happiness, thoii only bliss
Of Paradise that hast survived the fall." Coioper.
The object of marriage a godly seed, Mai. ii. 15. Honourable in
all, Heb. xiii. 4.
Forbidding to marry a mark of the latter-day apostasy, 1 Tim. iv. 3.
Rome makes marriage a sacrament and forbids it to her priests.
Marriage a figure of the union between Christ and His Church, Eph.
V. 30-32.
Called. 1- By judicial sentence ; 2. By the public voice.
Adulteress. Original institution admitted only of two parties, Gen.
ii. 20.
An adulteress punished with death by the laws of Moses, Deut. xxii.
24 ; John viii. 5, 7.
"Kprj/xaTiaei {xP'np-o., business ; x/377/iaTtfa>, to do business, give audience or
answer ; act under any name ; hence to bear a name, be called ; so Acts xi. 26j, she
shall be called ;vocabitur). Pag., Eras., Beza, Cast., Grot. Be called with notoriety.
J. Capellus. Be decreed (decernitur). Mor. Be judged, called by the judicial sentence.
Eras., Vat. She shall be, by general consent. Beza. Shall carry the infamous name of
an adulteress. Doddr. Adultery considered infamous among the Romans, and punished
witli banishment and confiscation of one part of the goods. Winer. — ^'Ea;' yevi^rai
dvSpL eTepip. Hebraism for "ij ^"h) '"';n, Lev. xxii. 12. Ols. — 'Atto t. vofiov r.
dvdpwtrov, the law pertaining to her husband. Fritsche, JVielson.
4. Wherefore, my brethren, ye also are become dead to the law by the body of Christ;
that ye .ihnuld be married to another, even to Him who is raised from the dead, that wt
shduld bring forth fruit unto God.
Become dead, Gr., Made dead ; slain, as in Gal. ii. 19, 20.
CHAP. VII.] SUGGESTIVE COMMENTARY. 3C9
Explains how we are freed from the Liw as a covenant.
Death has intervened to dissolve the marriage-bond.
The law has power over a man only so long as he liveth, ver 1.
The believer, through Clirist's death, regarded as dead to the law,
Gal. ii. 19, 20.
Dead to the law. Equivalent to the law being dead to us, ver. 6.
The law in the character of a covenant viewed as our husband.
Dead to the law = no longer allied to it in its covenant character.
The law no longer our husband with judicial power over us.
AVe no longer depend on it as before for life and comfort.
Dead to the law, because in Christ we have suffered its penalty.
Dead to the law, the law is dead to us as to its covenant authority.
By the body of Christ. 1. Through the satisfaction given by it to
the law.
2. In virtue of our union with a crucified Christ by faith.
A\Tiole human nature expressed by the body as suffering death.
Slain with Christ we are freed from the law as our first husband.
As Christ's members we suffered its penalty in His death.
His death and our union with Him the boundary between law and
grace.
]\Ien under the law as a covenant till its demands are satisfied.
This done by the body of Christ for all who in faith receive Him.
His slain body the refuge-city wliich the blood-avenger cannot
enter.
That ye should be, &c. Death to or of one husband to prepare us
for another.
Married to another. The first husband, the law ; the second,
Christ.
A second marriage not lawful till the cancelling of tlie first.
Clirist's law-satisfying death cancels the first and prepares for the
second.
Faith in Christ the dissolving of one marriage and contracting of
another.
Believers only freed from the law to be married to Christ,
Clirist a divinely-appointed husband as truly as the law.
Dying with Him to law, and living anew, we can be married to
Him.
AVe are married to Christ — 1. By renouncing all liope from tlie
law ;
2. By a cordial acceptance of Him as our righteousness.
3. By dependence on Him for life, comfort, and everything,
2 A
370 SUGGESTIVE COMMENTARY. [CHAP. VII.
Married to Christ we— 1. Belong to Him ; 2. Are subject to Him.
The day of our believing is the day of our espousing.
Union with Christ a marriage-union, John iii. 29 ; 2 Cor. xi. 2 ;
Eph. V. 25.
Christ the bridegroom, Matt. xxv. 1 ; ix. 15 ; the Church the bride,
Kev. xix. 7.
Believers are with Christ as husband and wife in the eye of the law.
Their happiness and welfare henceforth identified with His.
Their life one — 1. Of dependence on Him ; 2. Duty to Him.
Infinite superiority of the second marriage to the first.
The first good for unfallen, ruinous for fallen men.
The second intended and adapted only for sinners.
Gives more than we could ever have had from the first.
Kestores all we lost by the fall, and adds much more.
Unites us to the Godhead, and secures our state for ever.
The first husband had no mercy for even a single sin ;
The second forgives a thousand every day.
The first commanded, but gave no power to obey ;
The second infuses life and strength, and works in us to will and
to do.
The first said, Obey and live ; the second, liive and obey.
Raised from the dead. Therefore capable of becoming our
Husband.
Thus declared by God to have, as our Surety, put away sin.
Obtained justification for us, and so can make us happy.
Secured to those united to Him a new and risen life.
A risen Saviour a glorious husband for a ruined sinner—
1. As his accepted Surety and justifying Righteousness ;
2. As the Conqueror for him of death and the grave ;
3. As making him a partaker of His resurrection-glory ;
4. As gone to heaven to make all ready for his reception.
That we should, &c. The object of this second marriage.
Planned in divine wisdom and love for a holy end.
Bring forth fruit. Continuation and climax of the figure.
The object of marriage. Be fruitful and multiply. Gen. i. 28.
Marriage with the Law fruitful only of shame and death, chap.
vi. 21 ;
^Marriage with Christ fruitful of good works in man and glory to
God.
Unto God. Fruit of this marriage — 1. Pleasing ; 2. Honouring, to
God,
Cn\P. V^I.] SUGGESTIVE COMMENTARY. 371
Fruit to God is — 1. Obedience to His will ; 2. Devotedness to His
glory.
Works acceptable to God the fruit of union to Christ.
Good works the children of the new nature. Henry.
Fruit the law should have produced, but failed by the fall.
What failed by the first marriage is gained by the second.
This marriage ordained by its divine Author for His own glory.
Clirist given as a husband, and sinners drawn to Him by the Father.
The Father therefore the Author of the fruit from the marriage.
Fruits of holiness from participation in Christ's life, Gal, ii. 20.
The Spirit imparted by our husband Christ as the nuptial pledge.
Ko works recognised as fruit to God but from union with Christ,
Those yet in the flesh and under the law cannot please God, Rom.
viii. 8.
Seeking to be justified by works we cannot produce them ;
Renouncing works and trusting in Christ, we bear fruit to God.
Justification by faith the only way of sanctification.
To expect holiness from the law is to expect fruit from a dead tree.
Holiness and obedience to God the end of our imion to Christ.
Justification in Christ and sanctification in Him inseparable.
'QcTTe, and so. Yon Hofm.—'ASeXcpoL jxov, placed after /cat UyUCts in Cod. Sin. —
'EiOavarijjdiqTe toj vofxu), dead to the law; hypallage for 'the law is dead to you.'
Theod., Theoph., Grot., Par., Vor., Hamm., CcLSt. The two expressions have the same
meaning. So Gal. vi. 14. Freed from the law. Dick. Freed from it, not from obed-
ience to it, but as a naked, commanding letter. Per. As to its rigid exaction and curse,
Calv. In its irritating power. Will., Par. As a shadow whose substance is come.
Orig. From its dominion; dead to the law and dead to sin the same thing, as the
law gives sin its strength. Beza, Flatt. Freed from the power of the law as a cove-
nant, having endured its curse. Eald. Dead to it, as unable to fulfil its requircmeuts,
and realise its i^leal of holiness. Thol. Have renounced it as an adequate means of our
sanctification. Stuart. Have died with Christ as to our old man, and ar therefore free
from the law, — Christ's death drawing after it, or virtually including in it, the believer's,
Nielson. Reference to Jews or Jewish proselytes who had been under the law before
they were in Christ Von Hofm. 'EdavaTU}dr]T€, put to death in a violent manner,
made dead. Con. <£ Hows. Ty ''OMV> law in general, especially the Decalogue. Est ,
Beza, Per. The ceremonial law. Orig., Pyle. Moral law. Most. As a covenant. Ilald.
Ata T. crwfiaTOS tov Xpiffrov, by or through the body of Christ. Pise. In the body of
Christ ; 5ia for if, as Rom. iv. 11. Beza, Par., Glass. Through the influence and
example of His crucified body. Grot. Through its power and efficacy. Tol. Our incor-
poration into Christ as the husband. Est. Intimate union with Ilim as one Spirit,
1 Cor. vi. 17. Beza. Sin's mortification in Christ, who was made a curse for us, imputed
to us. Par. By means of His crucified body. Hamm., Thol. Through union with it.
Con. & Hows. By the sacrifice of it. Hodge. Slain witli Christ we are freed from the
law. Alford. Through the flesh or mortal side of the Redeemer, to which corresponds
the immortal side, the Spirit of the risen One, as 1 Pet. iii. 18. Ols. Christ's mystical
372 SUGGESTIVE COMMEXTART. [CHAP. VII.
body the Church, in union with which we die with Him. Broun. We are delivered
from death objectively, through Christ's death ; subjectively, in our own spiritual dying
through that death. Lange. — Iva. KapTro(popr)ai>:/xev, bring forth fruit, i.e., offspring.
Drus. Good works. Tol. To bear our fruit. Van Ess. We, to show that the apostle
was in the same circumstances with the Jews. Locke, Mackniqht. — T<^ ^^V, to Christ
our God. Eras., Par. That the fruit of our union may be sanctified to God. Stolz.
5. For when we were in tliejlesh, the motions of sins, which rvere by the law, did work
in our members to bring forth fruit unto death.
For. Shows tlie necessity of deliverance from tlie law and of union
to Christ.
Under the law as a covenant no real sanctification possible.
In a sinner's case subjection to the law is subjection to sin.
Instead of sanctifying the soul, the law only stirs up sin.
We were. The believer's blessedness that it is ivere, not are.
Believers were in the flesh, unbelievers are so still.
In the flesh. Our natural, carnal, and legal state, chap. viii. 7, 8.
Flesh is fallen nature apart from grace, and so under the law.
After the fall man became entirely flesh. Gen. vi. 5, 12.
Contrasted with his original state as created in God's image.
" All godlike passions, for externals quench'd ;
All relish for realities expired ;
Renounced all correspondence with the skies ;
Our freedom chaind, quite wingless our desire ;
In sense dark-prison'd all that ought to soar ;
Prone to the centre ; crawling in the dust ;
Dismounted every great and glorious aim;
Encrusted every faculty divine ;
Heart buried in the rubbish of the world." Young.
" Flesh," also carnal ordinances of the written law. Gal. iii. 3.
In an unconverted state men naturally under the law.
This state especially realised under conviction of sin, ver. 9.
The legal life belongs to the carnal life before union to Christ.
A diff'erent meaning of the expression in Gal. ii. 20, = " Still in the
body."
Motions of sins. 1. Exertions or feelings belonging to sins ;
2. Emotions or passions leading to the commission of sins.
Not the passions tlicmselves but their sinful working.
Not the sins but tlie motions or stirrings of sins.
SiuR may be in our nature and for a time comparatively inactive.
Motions or passions of our nature not necessarily sinful.
CHAP. VII.] SUGGESTIVE COMMENTARY. 373
In Christ ^vere motions or passions of nature not of sins.
In Adam, before the fall, were motions of nature; alter it, motions of
sins.
Which were by the law. Occasioned, excited, came into being
by it.
The law calls the sins of our nature into operation —
1. As a covenant binding the transgressors over to death ;
2. As a holy authoritative command acting on a sinful nature.
The strength of sin is the law — 1. Judicially ; 2. Operatively, 1 Cor.
XV. 56.
The sun acting on a dunghill draws forth its smell.
Sins already in our nature as the fruit of the fall ;
Excited to action and violence by the law that forbids them.
Evil stirred up by collision with an opposite princij^le.
With an evil nature, the more forbidden the more desired.
A nature opposed to God's law hates and resists its authority.
Eestrained by the law's barriers, its violence only increases.
Did work. G^r., Wrought eifectually or powerfully, as 1 Thess. ii. 13.
Became active and put forth their energy under opposition.
Man's whole nature pervaded b}^ the poison of sin.
That poison rendered more active by contact with the law.
Works more or less poweifully in every unrenewed man.
Motions of sins work also in believers, but less effectively.
Work more as their crucifixion in Christ is less realised.
By union with Christ the flesh crucified with its affections and lusts,
Gal. V. 24.
In our members. Faculties especially of our animal nature.
All the faculties of mind and body under the influence of sin.
Bodily members used by sin as its special instruments, chap. vi. 13.
The anmial nature the sphere in which sin esj^ecially works.
The body viewed as peculiarly the seat of sin, chap. viii. 13.
The whole man by the fall became flesh, " the old man," ver. 23.
Sins of the body the bloom and flower of sin in the souL
Sin works from within, manifesting itself through the body.
To bring forth. Or, so as to cause us to bring forth.
Fruit. Sinful thoughts, feelings, words, actions ; daily life.
Every tree brings forth fruit according to its kind.
Only sin brought forth by a sinful nature.
Lust, when it hath conceived, bringeth forth sin, James i. 15.
Unto death. Contrasted with God, in ver. 4. Death personified.
A monster rejoicing in seeing simiers pliui;,'e into sinful pleasures.
374 SUGGESTIVE COMMENTARY. [CHAP. VII.
Death the ideal author of this whole process of sin.
By the fall man came nnder death as their sovereign.
The devil the real person to whom the power of death is given.
Death is both the father of sinful actions and the end of them.
Spiritual death from the fall the source of all subsequent sins.
Death at once the father and the child of sin, James i. 15.
All an unrenewed man's doings brought forth for death.
Worthy of damnation, and, if unforgiven, ending in it, chap. vi. 23.
Sin works for death and the advancement of his kingdom.
Lust brings forth food for death both in men's souls and bodies.
Some works of believers burned, but themselves saved, 1 Cor. iii. 15.
Contrasted cases of the believer and the unbeliever in vers. 4 and 5.
At the head of the one class is God, of the other death ;
Believers married to Christ, unbelievers to the law ;
Believers operated on by a risen Christ, unbelievers by the law ;
Believers dead to the law, unbelievers under its power, and so in the
flesh ;
Believers bring forth fruit to God, unbelievers to death.
'Ev TT] aapKi, natural unrejrenerate state. Beza, Est., Par., Pise, Thai., Stuart,
Hold. Legal dispensation. Theod., Vor., Ham., Grot. Under the comparatively carnal
dispensation of Moses. Doddr. In a comparatively carnal state, and without the grace
of the Spirit while under the law. Wells. Followed the bias to evil, were fleshly. Flatt.
Legal state. Hodge. Carnal and legal state united. De Wette, Ols. The life previous
to fellowship with Christ. Von Hofm. — Ta Tra67]fj.aTa r. a/xapTicov, affections (affec-
tus). Eras., Beza, Pise, Pag., Thol. Desires, lusts (cupiditatesl Eras., Vat., Grot.
Passions. 3Ior. Infirmities. Trem. Perturbations. Cast., Eras. Diseases. Ei-as.,
Vat. Sinful desires and affections. Havi. Sinful passions. Doddr., Stuart, Con. <£•
Hows. Passions leading to sins. Grot., De Wette. Affections or feelings of sins. Hold.
Emotions or exertions of sins. Hodge. Incitements. Al/ord. Sinful impulses ; indi-
vidual exertions of the members of the old man. Ols. Stirrings of sins. Ellicot. —
Ta dia t. po/ulov, which were by the law. VuTg. Existing through the law. Pag., Beza,
J'isc. Stirred up, moved, or excited by it. Luth., Mart., Diod., Grot., De Wette, Stolz,
Knapp. Revealed. Grot. Man's depravity breaks forth the more furiously through
the restraints of the law. Calv. Remaining in us while under the law. Locke, Wells,
Pyle, Macknight. Forbidden by the law, and so rendered more criminal. Ham. Rose
or existed tlirough the law. Bcng. Accidentally occasioned and irritated by the law.
Doddr. Occasioned by it. Stuart, Alford, Con. tC Hows. Called forth into exercise.
Brown. Corrupt nature stirred up the more to sinful lusts through the law. Barth.
The law the occasioning and provoking cause of sins. Ols., Ruck., Fritsch. The law
accuses sin, but sin makes a bad use of it. Theod. — 'FiVTjpyeiTO (iu, within, and ipyov,
work), operated, acted. Beza, Diod. Put forth their work. Grot. Flourished (vige-
bant). Vat., Pise. Acted secretly. Eras., Vat. Were powerful. Luth., Barth. Had
vigour. Mart. Were active. Doddr., Ellicot. Wrought powerfully. i^erZ. i^jWe. Showed
their efficacy. Van Ess. Put forth their energy. Flatt, Stuart. Were operative and
eflectual. Beng., De Wette, Stolz, Knapp. Energised. Alford. Wrouglit so as to be-
come acts. Ols. Efep7. , an efficacious and iiowerful operation; ajiplied by the LXX
CHJ?. VII.] SUGGESTIVE COMMENTARY. 375
to God's work ic creation, Isa. xli 4. Ileb. ^l'?. — 'Ei/ toi^ fieXeaiv v/xuv, faculties of
body and mind. Loche, Thol. The various faculties of our nature. Brown. "Whole
human nature ; the utmost circumference of the physical life. Ols.
6. But now toe are delivered from the law, that beinp dead wherein we were held; that
we should serve in newness of spirit, and not in the oldness of the letter.
But now. Paul delights to contemplate the change in believers.
Delivered from the law — i.e., As a covenant, tlioiigli not as a rule.
Delivered — 1. From its power to threaten or condemn ;
2. From its power to hold us under spiritual death.
Believers no longer under the law but under grace, chap. vi. 14.
Dead to the law by the crucified body of Christ their Surety, ver. 4.
That being dead. Margin, According to the best copies, Being
dead to that, &c.
Our being dead to the law and tlie law being dead to us, the same
thing.
Our covenant connection with it dissolved by Christ's death, ver. 4.
Its demands on us satisfied in Christ both as to precept and penalty.
Its covenant power to exact and punish ceases for believers.
Its vengeance fully wreaked on the head of the Surety.
All accounts with the law as a covenant settled by His death.
As dead in and with Christ it can pursue us no farther.
Has no further reckoning with us on the terms, Do or die.
The way made open for another covenant, that of grace.
Receiving Christ we are freed from the one and enter the other.
Wherein we were held. Ruled over, ver. 1 ; held in bondage,
Gal. ii. 19 ; iii. 23 ; iv. 3.
Dying with Christ the law has lost its hold of us.
Our first husband's death has freed us from liis autliority.
Out of Christ, and apart from Christ, no freedom from the law's
power.
Depending on our works for justification, we are still bound by its
terms.
Hence, as many as are of the works of the law are under the curse,
Gal. iii. 10.
That we should serve. Or, so that we serve ; present actual state.
Deliverance from the law-covenant the source of new obedience.
Marriage with Christ produces fruit for God's service, ver. 4.
Freedom from the law's threats brings obedience to the law's rule.
Holy service the end of Christ's redemption, Luke i. 74, 75 ; 1 Pet.
ii. 24.
376 SUGGESTIVE COMMENTARY. [CHAP. VII.
Spiritual service tlie rational creature's blessedness.
Heaven a place of unwearied service.
" His state
Is kingly : thousands at his bidding speed,
And post o'er land and ocean without rest :
They also serve who only stand and wait." Milton.
Newness of spirit. A new spiritual life-element.
Believers serve God in a new and spiritual manner.
Grace changes the law's burden for Clirist's easy yoke, Matt. xi. 29, 30.
A new life-state effected in believers by the Holy Ghost.
United to Christ, His Spirit makes us new and spiritual.
New creatures in Christ, 2 Cor. v. 17 ; spirit, as born of the Spirit,
John iii. 6.
"We "Worship God in the spirit, Phil. iii. 3 ; in spirit and in truth,
John iv. 24.
The Christian life not legal and formal, but spiritual.
We serve God with our spirit, Eom. i. 9 ; pray and sing with the
spirit, 1 Cor. xiv. 15.
Walk in the Spirit, GaL v. 16 ; pray in the Holy Ghost, Jude 20.
Believers serve in newness of spirit, as they serve —
1. According to the spirit of the law which is love ;
2. With their spirit, instead of an outward formal service ;
3. From a new and spiritual nature created in them ;
4. By the grace of the Spirit who dwells in them, Rom. ^dii. 1, 2,
9, 11.
The new marriage ratified by the law written on the heart, Heb.
viii. 10.
The forgiven man made free for the cultivation of holiness.
With pardon is given the Spirit, who imparts a new life.
Oldness of the letter. The old state while under the law.
Old bondage of the letter opj)osed to spiritual freedom.
Old quality of the letter that it kills instead of giving life, 2 Cor.
iii. 6.
Under the law a man's obedience forced and external.
Dead imitations of commands which resist the inclination.
In Christ we serve in the spirit, out of Him only in the letter.
These two kinds of service not only different, but incompatible.
The Spirit connected with the New Dispensation, 2 Cor. iii. 6, 8 ;
The letter with the Old Dispensation and unrenewed state.
The letter to prepare the way for and give place to the Spirit.
The old man is under, the new man ivith, the Law.
CHAr. VII.J SUGGESTIVE COMMENTARY. 377
The gospel brings an imvard principle for an outward precept.
The law in itself spiritual, but as a covenant a killing letter.
Under the legal dispensation believers had the Spirit, Ps. li. 11, 12;
Under the gospel, unbelievers remain still under the law.
Proneness in our nature — 1. To be under the law instead of grace ;
2. To serve in oldness of the letter instead of newness of the Spirit.
KaT7}pyT]0r]fx.€V {Karapyea), to abolish, make to cease), have been released or freed.
Mor. Are free. Fag. Were made to cease or abstain ; have nothing more to do with
the law. Dick. Not as regards its moral precepts, but its carnal, external performances.
Uavi. Delivered from its condemning power. Bartli. Delivered from it as a covenant
of works. Ilaldane. Heb. 7^3, to cease.— 'ATTO^ai'oia-os iv ip, &c., that being dead.
So the Syriac; but Codd. Sin., Alex, and Vat., with Greek fathers, have d-rrodavouTes
iv 0), 'being dead to that.' The latter preferred by critics and modern interpreters
Some MSS. and Latin fathers have rov davarov, 'freed from the law o/dea^/i-wlierein,'
&c. That being dead, viz., the law. Par. Sin, or the flesh. Pise. Ceremonial law.
Theod. Being dead in what we were held. Mor. We were free from tlie law in whicii
when dead we were held. On'g. That obligation in which we were held being in edeet
dead or abrogated. Doddr. Having died unto that, &c. Ellicot.—KaTeixofxeOa, were
held down (detinebantur). 3Ior., Beza, Fisc, Par. Held captive. LuOi. Ruled over.
Thol. Held in bondage. Stuart. Held as prisoners. De \Vttle. Hehl fust. Con. <£
Hows. Caught and fettered, viz., in the flcsli. Von Jlofm. Indicates the binding force
of the law. OIs.—^oli-I'ottjti Trvev/Jiaros, new way of living, of which the Holy Spirit is
the Teacher. Vat. True holiness, new in respect to the old man under the law, and
the new marriage with Christ. Par. By the grace received from the Holy Spirit. Tol.
Through a new spiritual life-element. Thol. In a new spiritual manner. Stuart. The
new life which the Holy Ghost effects. Beng., Barth. The Holy Ghost, who penetrates
the Christian life. De Wette. The Spirit the principle from which the new life proceeds.
0?5.— IlaActiOTT^Tt 7pa/.ijaaros, old way of living. Vat. Oldness of nature. Pise. The
life of which the letter or law was the ruling principle. Est. F/sa^. = law without
grace. Tol. Oldness of letter = old letter or the law. Grot. Old and new not (lualities
of the lei;ter and spirit, but states of life conditioned by them ; the letter being tiie
moral law, according to which the external life of the Jews was to be regulated. Be
Wette. Tpafi., opposed to irvevfi., as elsewhere o-ap^ ,' the external as the form iu
which the life manifests itself ; the old life a mere physical state. Ols.
7. What shall we say thenf Is the law sinf God forbid. Xay, I had not knmcn
sin, but by the law : for I had not known lust, except the law had said, Thou shall not
covet.
What shall we say then ? An anticipated objection removed.
The law not to Ije blamed for the effects now ascribed to it.
Is the law sin ? Or, shall we say that the law is sin ?
Is it the sinful cause of sin? Gal. ii. 17. As Micah i. 5 ; Eph. ii. 15.
Is it so the cause of siu as to stand justly charged with it ?
Is it sinful in its nature because occasioning sin ?
578 SUGGESTIVE COMMENTARY. [CHAP. VII.
!Man prone to draw devilish conclusions from divine trullis.
God forbid. 1. The law not therefore sin because it shows sin.
2. Nor yet because it stirs it up and occasions it.
These effects are from sin in me, not in the law.
The law is not sin, but — 1. The revealer, and, 2. The reprover of
sin.
The light not the cause of the defilement it reveals.
The sun not less pure because exciting noxious odours.
The occasion of a thing to be distinguished from the cause.
Nay. The very opposite conclusion rather to be drawn.
The law only the occasion of sin, because exposing and forbidding it.
Only a holy law can thus become the occasion of sin.
The law not a teacher of sin, but an accuser of it.
I. The operation of the law described from His own experience —
1. For clearness ; 2. Impression ; 3. Demonstration ; 4. Self-appli-
cation.
Had not known sin. Had not had the consciousness of sin.
Had not known it in its true character and its place in myself.
Sin often latent to the sinner himself. The rich young man. Matt.
xix. 20.
Neither outward nor inward sin recognised as such.
The filth of the Hottentot's kraal insensible to himself.
Sin twofold — 1. In heart as a principle ; 2. In life as a practice.
Sin the tree of which lusts and sins are the flower and fruit.
The fountain of which inward and outward sins are the streams.
The body of which sins are the internal and external motions.
But by the law. The law of God especially as given by Moses.
The af)Ostle's example taken from the Decalogue.
The moral law generally intended in this Epistle.
Summarily comprehended in the Ten Commandments.
Hence the Decalogue of standing force as the law of God.
One great object of the laiv — the conviction of sin.
The law entered that sin might abound, Eom. v. 20.
Was added because of transgressions, Gal. iii. 19, viz. —
1. For the restraining of outward transgressions ;
2. For the fuller manifestation of sins as effects of the fall.
By the law is the knowledge of sin, Rom. iii. 20 ; a standard text.
The law — 1. Instructs as to what God's will is, and what sin is ;
2. Awakens the consciousness and experience of it in the heart.
Had not known lust. 1. Had not seen inward lust to be sin ;
2. Had not been conscious of its existence in my heart.
CHAP. Til.] SUGGESTIVE COMMENTARY. .370
Sin often not considered such. Evil called good, and good evil, Lsa.
V. 20.
Motion towards sin not perceived, because man moves witli it.
Lust = strong desire ; concupiscence. Used in a bad sense.
Unlawful and inordinate desire in general, Exod. xx. 17.
The sinful inclination after what is forbidden.
Perversion of natural appetite into ungodly desire.
Motions of the flesh towards sin, whether acted or not.
Internal concupiscence viewed as sin by neither Jews nor Gentiles.
Sin not known because not recognised in its root, the heart.
Lust or desire leads to the breach of eA'-ery commandment.
Lust, when it hath conceived, bringeth forth sin, James i. 15.
Except the law had said. Sin of coveting known only by the
law.
The law shows — 1. That it is sin ; 2. That it exists in me.
Convicting of lust it convicts of sin. Smoke tells of fire.
The law forbidding lust awakens the consciousness of it.
Passions restrained by law break out with double violence.
Thou shalt not covet. The last of the ten words, Exod. xxxiv. 28.
Forbid to desire — 1. What is not ours; 2. What is imlawful to
have.
Any desire contrary to the will and command of God.
The first rise and lowest degree of every evil thought and action.
" Thou shalt not covet," the summary of the whole law.
The negative side of " Thou shalt love," Rom. xiii. 8, 9.
Love's opposite. Love gives ; coveting takes or wishes to take.
Coveting leads us both to rob God and our neighbour.
Contrary to the first as well as the last commandment.
To covet is to desire something in God's place ; hence idolatry,
Col. iii. 5.
The command only obeyed in surrender to God, and satisfaction in
Him.
A holy coveting enjoined, 1 Cor. xii. 31 ; xiv. 39. Grace coveted
without sin.
Long for God and goodness, and desire another's welfare as your
own.
'Afiapria, gomething sinful. Stolz. The cause of sin. Senff. Sinful. De Welte,
Thol., Phil., Knapp. Does the law further sin? Van Ess.— ' AWa, nevertheless.
Ellicot. — OvK eyvuiv a/xapriau, known it aright, or comparatively. Flatt. E.xperi-
mentally. Von Ilofm. Known what is sin, and what not. Thol., Phil., Meyer. Speaks
of himself. Vor., Par. In the common person of mankind. ToL, Ham. Describes his
380 SUGGESTIVE COMMENTARY. [CHAP. VIL
own state and that of others who had been under the law. Est. Speaks of himself as
representing others. OIs. From ver. 7 to 13 Paul speaks of himself as yet unrenewed.
All interpreters. The time previous to his fellowship with Christ; the time when he
made tlie acquaintaQce of sin. Von Hofni.—f^i-a. vofxov, through law, i.e., the law as
law. Von Hofm.— ^T^i-dvinav, lust, desire (cupiditatem). Beza, Fisc. Concupiscence.
Vulg., Hald. Not natural appetites, but the disorder of these as in corrupt nature.
Par. Lust, or irregular desires. Doddr. Inward sinful inclination. Thai. Unlawful
or sinful desire in general. Stuart. Sinful desire after what is forbidden. De Welte.
Ungodly evil lust. Phil. Motion towards sin. Alford. Inordinate forbidden desire.
Brown. — Oi'/c i)d€iv, had not known the sinfulness of lust. Doddr. The sin of coveting.
Con. & Hows. That the lustiugs of the heart were things worthy of death. Whit.,
Ham. That the mere inward desire was evil. Hodge. Had not known the specific
character and peculiar nature of lust. Phil. Had known nothing of it from experience.
De Wette, Alford. Nemo se avarum esse intelligit, nemo cupidum. Seneca.--OuK
eTridv/uLTjaeLS, covers the whole extent of the tenth commandment. Ellicot.
8. But sin, talcing occasion iy the commandment, wrought in me all manner of con-
cupiscence; for without the law sin was dead.
Sin. Indwelling sin ; dej)ravity inherent in fallen limnanity.
Personified as sometliing living and intelligent.
Taking occasion by the commandment. Using it as an occa-
sion.
The law the occasion of sin showing itself in its true character.
Sin is in its nature opposition to God and His law, Horn. viii. 7.
The presence of the law therefore the occasion for sin to act.
The law is to sin in the unrenewed as water to hydroj)hobia.
Corruption arouses itself to resist the law that opposes it.
Sick men and children often desire what is forbidden, and hecause
it is so.
The law and sin act on each other as an acid and an alkali.
The effect of the contact like the effervescence of the mixture.
Wrought. Produced, effected ; called into operation.
Sin an active principle in the soul stirring up evil thoughts. Sec.
Its nature is to foam against the law as water against a barrier.
In me. Sin's activity viewed as internal, not external.
The apostle's own experience, but representing that of men in
general.
His unrenewed and legal state described as far as ver. 13.
All manner. Gr., All— 1. As to kind ; 2. As to degree.
The heart like a neglected garden full of all sorts of weeds.
Lust may shrink into a dwarf or swell into a giant.
Covetousness and lust are hydras, monsters with many heads.
Concupiscence. Lust
CHAP. VII.] SUGGESTIVE COMMENTARY. 381
From sill springs lust, as the stream from the fountain.
Lust or evil desire not restrained brings forth sin in the act, James
i. 15.
Lust already in the heart, but excited by the law that forbids it.
Weeds seeming dead in winter shoot up in the warmth of spring.
Vipers torpid in the cold, excited to life and action by the fire.
Like a revived viper, sin hisses against the law that disturbs it.
Without the law. 1. In its application to the conscience ;
2. In the knowledge of its spirituality and extent.
Easy to have the law, and yet be without it. The case of most.
Men without the law till it comes home to the conscience.
An unawakened man has the law in his hand ; he reads it j
An awakened man has it in his conscience ; he feels it ;
A regenerate man has it in his heart ; he loves it.
Sin was dead. 1. As to any consciousness of its existence ;
2. Comparatively dead as to its active exertion ;
3. As to any knowledge of its true character as opposed to Gcjd's
law.
Sin like a stream that flows quietly on till met by a dam.
The strong man armed keeping his palace his goods are in j^eace.
The heart's opposition against the law only found by its presence.
Sin dead, and sin put to death, two very different things.
Dead in the unawakened, put to death in the believer.
Sin never has more power over a man than when dead in him.
Never less dead than when it appears or is felt to be so.
Has to be aroused into life before it is actually put to death.
Sin dead in the soul shows the soul to be dead in sin.
A man's case never less hopeful than when sin lies dead in him.
Sin alive in the Publican ; dead in the Pliarisee, Luke xviii. 10-14.
Must be roused to life and slain here, or live for ever hereafter.
'A<popixr]v (airo and opco, to excite ; opfxr}, first stirring in the soul,— instinct, wish,
resolve; d(pop/J.-r), the place from which one goes out, the outgoing itself; material,
occasion, Nielson), occasion. Beza, Pise, De Wette. Occasion of inflaming conscienct;
by the law which forbids it. Vat. Opportunity. Berl. Bible. When an opportunity
presented itself to sin. Goss. Took cause in the law. Lutfi. When sin ohtained occa-
fiion. Beng. Taking occasion from the awful sanction of the law, wrath and ruin.
Dcddr. Taking advantage to slay me by the command. Wells, Mackn. Impunity, tlic
law not annexing punishment to it. Grot. Material and ground of attack. 2'hoL,
Alford. Having obtained a vantage-ground against me Con. d- Hoics. Occasion,
from the command speaking to me and forbidding to desire this or that. Von Ilofm. —
'A/mapTia. indwelling sin. Par., Est., Vat., Pise. s«tate of guilt and condemnation.
2;ro«;n.—KaTe£/)7a(raTO, originated, stirred up to activity Aljord. Classics: Luxuiy
382 SUGGESTIVE COMMENTARY. [CHAP. VII.
not stirred will be more tolerable than when a law is made against it, like a wild beast
let out after being irritated by its very chains. Livy. Parricides began with the law
made against them. Sen. Gens humana ruit in vetitura uefas. Hor. Nitimur in
vetitum semper cupimusque negatum. Ovid. — Ilacra i-mdvp-ia, all covetous desires.
Pise, Tol. All vicious motions of concupiscence. Par. Vehement desire or lust. Men.
Strongest desire of things forbidden. Wells, MacJcn.—^(^pt-S vofxov, without the know-
ledge of the law. Flatt. Unacquainted with it. Doddr. Without any particular,
definite views of its nature and extent. Stuart. The law having no recognised place in
my moral existence. Alford. When I knew not the law. Con. & Hows. A general
sentence: sin is dead where no law serves to its becoming active. Von Hofm. —
^€Kpa, had no power to render me guilty of death. Wells, Mackn. Was inactive. Von
Hofm. Multorum, quia imbecilla sunt, latent vitia. Sic tuto serpens etiam pestifei'a
tractatur cum riget frigore. Non desunt tunc venena sed torpent. Seneca.
9. For Iioas alive without the law once; but when the commandment came, sin revived,
and I died.
For I. Gr., I myself too. Confirmation from liis own experience.
Personal experience of the trutli makes the best theologian.
General experience of believers, Once I was blind but now I see.
Was alive. Was righteous and well in my own eyes. Opposite of
" I died."
Alive in his own apprehension ; not in fact but in feeling.
His case that of the Pharisee in the temple, " God, I thank thee," &c.
Touching the righteousness in the law blameless, Phil. iii. 6.
A dead soul sometimes appears more lively than a living one.
Better to feel we are dead than be dead and unconscious of it.
All life out of Christ not natural but galvanic.
All hope out of Christ the mere mirage of the desert.
Satan's first lie, Thou shalt not die ; his second, Thou art not dead.
Without the law. Ignorance of ourselves from ignorance of the
law.
Once. Before the work of conviction. " Some time deceived,"
Titus iii. 3.
Up to the time when Christ met him on the way to Damascus.
A man's blessedness in the right use of the word " once."
Once darkness, now light, Eph. v. 8 ; once afar oft', now made nigh,
ii. 13
Commandment. 1. The. law in its commanding force ;
2. A particular commandment as part of the law.
Conviction of sin often wrought through one special text.
The law wisely given in various commandments.
The commandments are to the law as the fingers to the hand.
Came. Was brought home to me as an individual
CHAP. VII.J SUGGESTIVE COMMENTARY. 383
Came with coiivmcing power to my conscience.
Came like Nathan to David w^ith, " Tliou art the man," 2 Sam. xii. 7.
Came — 1. In its commanding or forlndding authority ; 2. In its
clear discovery of sin ; 3. In its threatening against disobed-
ience.
The commandment coming is the law putting its finger on the sin.
Comes in some as the lightning's flash, in others as the rising dawn.
Where the commandment comes it convicts. The law is light, Prov.
vi. 23.
Had been in Paul's hands and ears and lips M-ithout coming to his
conscience.
Sin revived. 1. Arose to consciousness ; made itself felt ;
2. Put forth its energy ; began to live and flourish.
Gr., Lived again, viz., as it did on the day man fell.
The contrast of " Sin was dead." The law brings sin to life.
Sin revived by the law like an insect leaving its chrysalis state.
Light discovers and stirs into life the rejitiles in a cave.
The law, acting on a sinful nature, is like water poured on quick
lime.
Sin's reviving repeated at times throughout a believer's life.
Sin made to revive in order to its real death.
" To know ourselves diseased, is half the cure."
And. Gr., But. Antithesis, — sin came to life but I myself died.
I died. In my view^s of my state, and my hope of the future.
Saw myself dead — 1. Spiritually ; 2. Judicially ; 3, Really.
Instead of liveliness and comfort, I found misery and despair.
Hezekiah's experience : For peace I had great bitterness, Isa. xxxviii.
17.
David's : My moisture is turned into the drought of summer, Ps.
xxxii. ^.
Fearful looking for judgment instead of buoyant hope.
Paul alive at Jerusalem, Acts vii. 58 ; viii. 1, 3 ; ix. 1, 2 ; dead at
Damascus, ver. 9.
His dying at Damascus the foundation of his true life.
Without dying through the law, no living through the gospel.
''E^CJV, I seemed to myself to live. Aug., Calv., Thol., Hold. State of activity,
security, and peace. Hodge, Barth. Comparatively cheerful and happy. Doddr. Alive
in my own apprehension, being neither wounded by my conscience nor so much solicitinl
by sin. Bp. Fell. Conscience not disturbed because ignorant of the disease. Beza. Sin
was not imputed. Chnjs., Theoph. Had no struggle, and an apparent freshness and
freedom of life. Thol. Lived as Adam before the tail, or in the iuuocence of childhood.
3S4 SUGGESTIVE COMMENTARY. [CHAP. VII.
Dt Wette. Not only seemed to live. iVte/son.— AJ'C^?(rf z/, lived again (revixit). Beza,
Pise , Benp. Emerged into the light ; dm = up, or upwards. Pise, who yet prefers
the Complutensian reading ih<^e. Arose to consciousness and a greater strength.
Thol. Sprang into life, began to live and flourish. Alford. Rose to life. Ols. Came
to life. Ellicot. 'ATre^ai'Oi', knew myself worthy of damnation. Vat. Was wretched,
and lost my own proper being. Thol. Fell under the sentence of death. Stuart. Be-
came a condemned criminal in my esteem. Brown. Ceased to live and flourish as
before. Alford.
10. And the commandment, which toas ordained to life, I found to be unto death.
Commandment. The law in general ; any particular part of it.
The tenth oonimandment well put for the whole law.
Which was ordained. &r., Which was for or unto life.
Indicates the tendency of the law ^hen fulfilled.
To life. Life the result of obedience. Do this and live.
Death the effect of disobedience to the law, " The soul that sin.s
shall die."
The law unto life — 1. As itself a source of peace to tho^e who keep it ;
2. Secures eternal life to obedience. Life linked with righteousness.
Only possible to sinners through Christ's obedience to the law.
I found. Lnportant discovery ; next to that of finding Christ,
John i. 45.
Sin blinds us both in regard to the law's nature and design.
The blind restored to sight find many things not as they had thought.
Unto death. The law can only bring death to the transgressor.
Not its fault but its excellency to be death to the sinner.
] )eath the natural and necessary consequence of sin.
Death in its widest and fullest sense, physical, spiritual, and eternal.
Inward and outward misery, and that for ever.
Separation from God who is life. Disorganisation of body and soul.
Death the development as well as the desert of sin.
The law a ministration of death to the guilty, 2 Cor. iii. 7, 9.
Convicted as sinners we find ourselves sentenced to death.
Death everywhere to a sinner except in Christ the city of refuge.
What had otlierwise been unto life, sin makes to be unto death.
Tlie best things when abused often become the worst.
The go.spel a savour of death unto deatli, as well as of life unto life.
Cbri.st, the rock of salvation, perverted to a rock of off'ence.
'11 (Is fwTjv, tended to life. Luth. Given for life, as Lev. xviii. 5. Whitby. Unto lite,
Recording to the divine intention. Phil.—AvTT). Omitted in some IMSS.— E/s davarou,
tiuucd or tended uuto death. Luth. Showed itself as the cause of death. De Wettf
CHAr. VII.] SUGGESTIVE COMMENTARY. 385
11. For sin, taking occasion by the commandment, deceived me, and by it sleiv me.
Taking occasion. Making use of or taking advantage from.
By the commandment. Perverted by sin to an evil end.
Deceived me. Sin's nature, like that of Satan, is to deceive.
Eve seduced by Satan through the commandment, Gen. iii. 1-6.
Sin deceives tlirough the law by persuading us we can keep it.
A man's case never worse than when expecting heaven from his
works.
Israel thus deceived, Rom. x. 3 ; the Pharisee in the temple, Luke
xviii. 11.
Sin practises its most ruinous deceptions through the law.
That is intensely evil which makes so vile a use of what is good.
Sin either — 1. Seduces men to break the law, and so works their
ruin ;
Or, 2. Persuades them they are able to keep it, and so does the same.
Or, 3. Excites to rebel against it as if opposed to our good, ver. 8.
By it. The law which commands and forbids, and denounces
death for sin.
Slew me. 1. Brought me into misery ; 2. Into conscious condem-
nation.
Sin slays by the law — 1. By tempting to disobey it from hope of
advantage ;
2. By giving false hopes from our own obedience to it ;
3. By again stripping us of those hopes and leading us to despair ;
4. By stirring up the lust which the law forbids and punishes, ver. 8.
Sin, like Satan, only deceives in order to destroy.
First deceives, then kills. Its effect, sooner or later, misery and death.
A gracious slaying that slays our false self-righteous hopes.
Good to be slain in time that we may live in eternity.
Better to be slain in feeling here than in fact hereafter.
Blessed slaying that prepares us for salvation.
Happy wounds that draw the good Samaritan to our side.
Precious death from sin which is followed by life from the Saviour.
Mercj^ hovers over the man whom sin has slain by the law.
'E^T/TraTT^tre (ck, from, and Traros, a path), enticed me to sin. Beza, Vor. Seduced.
Est., Benff., De Wette. By an appearance of good, or by the pleasure to be gained. Par.
There being no express threatening in the law against inward desires. Henry. Enticed
me to the transgression of the commandment. Wells. Allusion to Gen. iii. Mackn.
Subtlely robbed me of the good intended by the right use of the law. Thol. Leading me
to regard all restraint as unreasonable and oppressive. Stuart. Leading me to think I
could obey it and live. Hald. Deceived me to my fall. Con. <£ Hows. Uy stirring up
2 B
386 SUGGESTIVE COMMENTARY. [CHAP. VII.
all kind of lust instead of leading to righteousness. Phil. From my being guilty, and
therefore depraved, the law which should have guided me, deceived me. Brown.
'E^airaT^v, non de re ipsa, sed de notitia, exponi debet ; quia scilicet ex lege palam fit
quantum a recto cursu discesserimus. Calv.— ATr€KT€LV€P, slew all my self-righteous
hopes, and brought me into deeper condemnation. Scott. Denouncing death against its
violators. Con. d- Hoios. Made me entirely wretched ; filled me with remorse and
alarm. Brown. Plunged me iuto ruin by obeying it. Stuart. Led to a I'uinous, false
peace. Chal. Prepared death forme by stiiTing up lust. Phil. Rabbins: 'The evil
principle (sin) stands all day by a man and seeks to slay him.' Bechai. ' He who fol-
lows the law for its own sake (and not for the sake of reward) is not slain by the evil
principle.' Zohar.
12. Whei-efore the law is holy, and the commandment holy, and just, and good.
Wherefore. Since the law is only the occasion, not the cause
of sin.
This very effect of the law in a sinner is a proof of its holiness.
Law. The Decalogue, or Moral law as a whole.
The character of the law not impugned by Paul's doctrine.
Holy. Free from all moral defect ; opposed to all sin.
Holy — 1. In principle ; 2. In requirement ; 3. In operation.
Not less holy because the occasion of sin stirring itself in a sinner. .
Only the occasion of sin's activity because opposed to it.
The law and sin in absolute and unchangeable antagonism.
The law the transcript of the divine mind and character.
Requires only what is worthy of the infinitely holy God.
Commandment. Each precept of the law in particular.
The same true of every part which is true of tlie whole.
The law of the Sabbath necessarily included in this description.
The same character belongs to both tables of the law.
Holy. 1. In principle ; 2. In requirement ; 3. In tendency.
Each commandment bears the character of its author.
Expresses the mind and will of Him who is infinitely holy.
Requires only what in itself is holy and pure, Micah vi. 8.
Just. Demands what is just and right, and nothing more.
lit'(|uires only what man was made capable of rendering.
Tends to promote justice and righteousness everywhere.
Passes righteous sentence against transgressors.
Secures to each his due, — to God, our neighbour, and ourselves.
Good. Useful, beneficial, tending to the happiness of man.
Secures life and peace to all who truly observe and keep it.
Happiness not only through but in the keeping of it.
Each comioaudment tends to the benefit of mankind.
CHAP. VII.] SUGGESTIVE COMMENTARY. 387
The commandments kept would convert eartli into heaven.
This tendency not the ground of obedience but the glory of the law.
The commandment broken was Paradise lost ;
The commandment observed will be Paradise restored.
To obey the law man's highest interest, irrespective of reward.
The law holy in its nature, just in its form, good in its end.
Holy in respect to God ; just as to our neighbour ; good for our-
selves.
Holy as to the matter ; just as to the extent ; good as to the end.
'Ayi.a, teaching only what is proper. Theod. Holy in its principle, the will of God.
Lange. — AiKaia, passing righteous sentence against transgressors. Theod. Promoting
justice and punishing sin. Stuart. Just in its mode ; the rule of righteousness. Lange.
Demanding only what is just and due. Hold. A7. and ^iK. synonymous ; = most
holy. Flatt. — ' Ayadrj, good in its end, — promoting life. Lange. Providing life for the
observers of it. Theod. Tending to secure the ends of benevolence. Stuart.
13. Was then that which is good made death unto me ? God forbid. But sin, that it
might appear sin, worJcing death in me by that which is good; that sin by the com,'
mandment might become exceeding sinful.
That which is good. Gr., The good, viz., the law which is holy and
good.
Made death. Gr., Did it become death, changing its nature and
effect ?
Become the cause of the extreme misery in which I felt myself.
God forbid. The law d*enounces death, but is not the cause of it.
Is the occasion of misery, but only as opi)Osing sin its true cause.
Sin. The depravity in our nature, or, indwelling sin personified.
Sin the opposite of that which is good, — absolutely e\dl.
Sin is death in itself, and becomes death in our experience.
The cause of all suffering both in man's soul and body.
Mother of all the groans on earth and wailings in hell.
Perverts the good law into an occasion of deeper death.
Causes us to oppose the law, and so plunges us into greater misery.
That. The design of sin becoming death through the law.
A merciful object in the law coming home to a man's conscience.
This gracious operation of the law in the hands of the Saviour, John
xvi. 7, 8.
Even sin so controlled as to help forward a sinner's salvation.
Appear sin. IMight be exliibited in its true character.
Much gained when sin appears in its o\mi odious deadly nature.
388 SUGGESTIVE COMMENTARY. [CHAP. VII.
Sin seldom appears to tlie sinner to be sin, or Avhat it really is.^
Satan appeared to Eve as a wise and beautiful creature, Gen. iii. 1.
Sin, like Satan, often transformed into an angel of light, 2 Cor. xi. 14.
To eat the forbidden fruit presented as a reasonable and desirable
thing. Gen. iii. 6.
Sin's malignity seen in being roused and working death by a holy law.
Its nature to pervert what is good into an occasion of evil.
Its true character only seen when confronted by a holy law.
One of the most important ends of the law is to expose sin's deceit.
Working death in me. Producing— 1. Misery ; 2. Deeper corrup-
tion.
Death the expression at once of misery and opposition to God.
Death not only inflicted on a sinner, but A\TOUght in him.
Sin makes the law an occasion — 1. Of inward misery ;
2. Of the more active working of inward corruption.
That which is good. Gr., The good, viz., the good and holy law,
as before.
The law " the good thing " both in itself and for us ; contrast of sin
and death.
Sin's malignity in perverting so good a thing to so evil an end.
The curse of evil is to pervert to evil what is good ;
The glory of goodness to bring good out of all evil.
Become exceeding sinful. Be made to appear such.
Sin's abomiiiableness displayed in such an abuse of the good.
That must be evil which works evil by what is holy, just, and
good.
Sin never inwardly rages so much as when confronted by holiness.
Sees, hates, and inwardly opposes it, and so works deeper death.
The law the occasion of sin's energy, and so of its manifestation.
The stream only rages and foams when meeting with obstruction.
Teyove. Lachmann and Tischendorf prefer iyevero, as having more weighty testi-
monies in its favour. Made death to me. Diod. Did it cause death to me? Mart. —
*A\Xa 7) afiapria, but sin became the cause of death to me. Eras., Beza, Pise, Vat.
Sin wrought this. Con. <£ Hows. By leading me to abuse the law. Stuart. — 'Afiap.,
the inclination to what is evil. Tlieod.— lva (pavrj a/x., might appear malignant, per-
nicious, detestable. Wells. Sinfulness must and should break forth, that the need of
redemption may come into consciousness. De Wetle. — Is-arepya^ofiei'T], operating.
Vat., Eras. Effecting. Beza.—Kad' vwep^oXrjv d/ia/)TwXos, made manifest as exceed-
ing sinful. Theod. Admodum peccans : all its powers being developed to the utmost.
Jieza. In tlie highest degree sinful, as 1 Cor. xii. 31; 2 Cor. i. 8: iv. 17; Gal. i. 13.
i'ag. In a greater measure. Eras. As sinful as possible. Cast. Multiplied and
CHAP. VII.] SUGGESTIVE COMMENTARY. 389
abounding, breaking out into many other sins. Tol. Appear the pernicious and wicked
thing sin is. Zeg. Be recognised in its entire abominableness, Barth.
14. For we know that the law is spiritual ; but I am carnal, sold under sin.
For. Ground of tlie preceding statement given. Found in —
1. The nature of tlie law ; 2. The moral depravity of our nature.
We know. The law's spirituality and man's carnality acknow-
ledged.
Known through increased moral and spiritual sensibility.
Others may admit, believers hiow these things to be true.
The law. Moral law, already characterised as holy, just, and good.
Spiritual. A new and lofty character given to the law. Spiri-
tual—
1. In its origin, proceeding from God, who is a Spirit ;
2. In its nature, as a reflection of God's own character ;
3. In its extent, as reaching to man's spirit or inner being ;
4. In its requirements, as demanding a spiritual obedience.
The law of kindred nature with the Holy Spirit its author, ^^Nfeh.
ix. 20.
Spiritual, and therefore holy ; opposed to carnal or sinful, Eom,
^aii. 6, 7.
The law's spiritual nature taught by the Saviour, Matt. v. 21, &c.
Acknowledged by David, Ps. xix. 7-12 ; li. 6 ; cxxxix. 23, 24.
The royal law, James ii. 8 ; perfect law of liberty, i. 25.
But. A total opposition between man's nature and God's law.
The one carnal, the other spiritual. Opposite as fire and water.
I. In myself, as a child of Adam, a portion of fallen humanity.
Paul speaks here of himself as a man, not as a believer.
A believer knows what he is by nature as well as by grace.
Can review his former state and see what he is as a man ;
Can view his present state and see what he is as a believer.
A believer's natural state still a thing of daily experience.
What he was entirely, he still feels himself in 2)cirt to be.
A.3 out of Christ he is one thing, as in Christ he is another.
In himseK he is only carnality, sin, and death ;
In Christ he is partaker of His life. Gal. ii. 20. Black but comely,
Song i. 4.
Am. Not, was ; " am " emphatic ; am essentially and always.
The I, or carnal nature, not changed, but destroyed.
That which is bom of the flesh is and must remain flesh, John iii. 6,
390 SUGGESTIVE COMMENTARY. [CIIAP. VII.
In Christ we are a new creature or creation ; not the old improved,
2 Cor. V. 17.
The flesh not to be cleansed, but crucified, Eom. viii. 13 ; Gal. v.
24 ; Col. iii. 5.
Past tense here changed to the present, and so to the end of the
chapter.
Not past, but present experience now under treatment.
Carnal. Fleshly. Man after the tall became flesh, Gen. vi. 3.
Carnal equivalent to sinful, corrupt ; opposed to spiritual or holy.
Believers carnal so far as the fleshly, corrupt nature prevails, 1 Cor.
iii. 1, 3.
The works of the flesh are all manner of sins, Gal. v. 19-21.
Same thing declared of man's natural heart. Gen. vi. 5 ; viii. 21 ;
Matt. XV. 19.
All men by nature only and entirely carnal, Gen. vi. 3.
Believers carnal as respects the old nature still remaining in them.
Some believers carnal from the prevalence of that nature in them.
Paul carnal in the former sense, the Corinthians in the latter, 1
Cor. iii. 1.
Man's carnal nature necessarily opposed to God's spiritual law.
Sold. Persons overcome in war were usually sold as slaves.
Sold, and therefore not originally in this condition.
Under sin. Into the hands of sin as its bond-slaves.
;Men as transgressors given over to the dominion of sin.
The strength of sin is the law which man has broken, 1 Cor. xv. 56.
The wages of sin is death, which includes corruption, Rom. vi. 23.
He that sows to his flesh, of the flesh reaps corruption, Gal. vi. 8.
AVhoever committeth sin is the servant of sin, John viii. 34.
Of whom a man is overcome of the same is he held in bondage, 2
Pet. ii. 19.
To whom ye yield yourselves servants to obey, his servants ye are,
Eom. vi. 16.
Only those free whom the Son makes free, John viii. 32, 36.
As sold under sin men are subject to its commanding power.
In the snare of the devil, taken captive to do his will, 2 Tim. ii. 26.
The carnal mind not suljject to God's law, nor can be, Rom. viii. 7.
Man out of Christ is sin's helpless and irrecoverable slave.
Bound hand and foot to its service. Cannot deliver himself, Isa.
xliv. 20.
Rousseau cursed the nature he had so long idolised. See chap.
V. 12.
CHAP. VII.] SUGGESTIVE COMMENTARY. 391
A believer's old nature enslaved to sin, his new nature free.
The new nature cannot sin, the old cannot hut sin, 1 John iii. 9.
Hindered by the old from doing what he would through the new,
Gal. V. 17.
To be sold under sin one thing, to sell one's self to it another.
The latter true of Ahab, the former of Paul and all men.
Ahab sold himself ; all men as fallen are sold by the law.
Ahab's whole man given up to sin ; only Paul's old man.
Ahab sinned without restraint ; others under restraint.
The unregenerate kept from sin by natural principles ;
Believers restrained by gracious principles and a new nature.
Men who sell themselves go before others in crime ;
Believers who are only sold go before others in conscience.
Unregenerate men either unconscious of or love the bondage ;
Believers know, lament, abhor, and resist it.
Man's disordered and depraved state universally acknowledged.
" The distemper'cl mind
Has lost that concord of harmonious powers,
Which forms the soul of happiness ; and all
Is off the poise within ; the passions all
Have burst their bounds ; and reason half-extinct,
Or impotent, or else approving, sees
The foul disorder." Tliomson.
Ol5a/xev. Some read oida fiev, I know indeed : so Von Hofm.—Tap. Cod. Alex, has
6e, — UvevfiaTOS, given by the Spirit. Theod., Gom., Thol., Meyer. Governs the heart
or spirit of men. Par. Relating to the mind and inner man. Beza. Having authority
over the desires of the inner man. Chal. Can only be fulfilled by spiritual men and by
the Spirit's grace. Vor. Revealing the order established by God according to His own
nature. Aug. Enjoining what is agreeable to the nature and mind of the Spirit. Stuart.
Perfect and excellent in regard to its precepts. Flatt. Of a spiritual nature and charac-
ter. De Wette. The purity of the law consists in its absolute spirituality. Nielson.
Rtibbins : ' The law, because of its spirituality, will dwell only in the soul that is free
from dross.' Eeshith Hochmah. — ^"Eyoj, The innermost centre of a man's personality.
Phil. As in myself. Chal. Paul speaks of himself and his present state. Von Hofm.
Of the regenerate in his own person. Aug., Jerome, Prosper, Gregory the Great, Hugo
de St Victor, T. Aquinas, P. Lombard, Cajet., Anselm, Prim., Per., Gom., Will., Par.,
Cal., and the Reformed in general. Not of himself, but the unregenerate. Ham., Whit.,
Locke, Mackn., Bloomf. So Greek fathers, Pelagians, Pietists, Arminians, Socinians, ayid
Eationalists in general. In the person of one passing out of a legal into a gracious
state, the different expressions that follow applying to dilTerent stages of experience.
Beng., Barth. Speaks of the unregenerate, but only as under the incipient operation of
the Spirit towards regeneration not yet accomplished, the germ of the new nature.
Phil. So Origen, Basil, and, at first, Augtistlne. The character assumed that of a man
302 SUGGESTIVE COMMENTARY. [CHAP. VII.
first ifrnornnt of the law, then under it, and sincerely desiring to please God, but finding
to his sorrow the weakness of the motives it suggested and the sad discouragements
under wliicli it left him. Doddr. Paul transfers himself unto his present position ; by
the I, however, still meaning his flesh. Alford. Speaks of the state under the law in
the present tense, and not indistinctly intimates that even in a state of grace we have
to endure conflicts with indwelling sin as before while under the law. Rinck. The
very best and holiest men not excluded in the description. Koppe. Can be spoken of
the regenerate in so far as even in them the flesh at times may rule. Ols. Chap. vii.
viewed as descriptive of a person under the law aiming at holiness, but unable to attain
it ; chap. viii. as describing one under grace. Bucer, Franke, Arnold, Bengel, and, at
one lime, Spener. Chap. vii. viewed as especially giving the earlier and legal side of
the inner life of a believer while struggling with the law; chap, viii., the evangelical
side with the certain knowledge of redemption. Aug., Luth., Mel, Calv., Beza.—
^apKiKOS. Cod. Sin. and others have aapKiPOS. The I carnal in so far as ruled by sin,
not as having sin especially in it. Ols. Under the government of the flesh or mere
natural principles. Hodge. Under the influence of carnal desires and affections. Stuart.
Detached from the divine, and only turned to the earthly, worldly, selfish. Barth. —
lltTrpajxevos {irepaoj, to pass from one to another). Addicted. Eras. Taken captive.
J. Capellus. Sold not by ourselves but Adam. Par. Also by ourselves. Tol. — T7ro r.
a/xapriap, sold unto sin. Mart. So as to be subject to sin. Diod. Under sin (sub
peccato). Yulg., Mor. (Sub peccatum). Eras., Pag., Vat., Pise. To sin. J. Cap., Cast
A slave of depravity. Flatt. Enslaved by my corrupt afTections. Whitby. A slave to
sin. Van Ess. Subject to a power which he cannot of himself overcome. Hodge. Sold
into the power of sin. Ellicot. The I a slave, and has not its own will; is under
coercion, and the man is a captive, ver. 28. Thol., Alford. Unregenerate man an un-
willing instrument, scarcely a free agent, under the commanding influence of indwelling
Bin. Madcn., Tayloi: Rabbins: 'Sold into the hand of the evil principle.' 'Sold to
transgression.' Talm. Sanhed.
lb. For that tjohich I do, 1 allow not : for what I would, that do I not; but what I hate,
that do I.
For. Proof given of a state of bondage, " sold under sin."
I. The believer wdth a twofold nature, flesh and spirit.
Do. In daily life ; the manner and sj)irit specially regarded.
I. As a renewed man in virtue of a spiritual nature.
Allow. Or., Know ; also, approve or regard with favour, as Ps.
i. G.
"What a believer does through the flesh, he disapproves through the
spirit.
Believers do daily a thou.sand things which they condemn.
"What the flesh or old nature does, the spirit or new nature dis-
allows.
The old mars the acts of the new and puts forth acts of its o^\ti.
The tte.sh lusteth against the spirit, and the spirit against the flesh,
Gal. v. 17.
The fleshly nature ever acting, and the spiritual ever protesting.
CHAP. VII.] SUGGESTIVE COMMENTARY. 303
Reason and conscience protest against evil outward acts ;
Renewed nature i)rotests against carnal and selfisli thoughts.
Would. The new nature wishes to do much the old nature hinders.
The spirit in a believer would serve God perfectly and uninter-
ruptedly.
Would walk in all Christ's steps, and be as He was in the world.
Would be and do in thought, word, and action, all the law requires.
Would walk in love and worship God only in spirit and in truth.
The believer, like the artist and poet, aspires to a lofty standard.
Hence — 1. A constant approximation ; 2. Sense of failure ; 3.
Humbling comparison of actual with desired attainment.
Do I not. Believers far short of what their new nature wishes.
Humbled for their omissions as well as their commissions.
An action has both matter and manner belonging to it.
The matter may be good but the manner defective.
Believers look to duties belonging to the inward as well as outward
man.
The frames, motions, and actings of the soul often not what they
wish.
A wide circumference of duty not thought of by the world.
The more spiritual a man is, the more sensible of his defects.
As in natural knowledge, possession increases conscious want.
Newton like a boy gathering pebbles on the ocean shore.
Hate. The character of the renewed nature to hate evil, Prov.
viii. 13.
Christ loved righteousness and hated iniquity ; so those who are
His, Ps. xlv. 7.
The love of God and hatred of evil inseparably connected, Ps.
xcvii. 10.
Believers abhor e"VT.l, Eom. xii. 9 ; the opposite the character of the
ungodly, Ps. xxxvi. 4.
Believers hate not only evil actions but vain thoughts, Ps. cxix. 113.
That do I. Both in regard to outward actions and to heart sins.
IMuch that a believer does is done through his old nature.
All that is done by the old nature is hated by the new.
To do what he hates is the believer's sad captivity.
Does not excuse himself but bewails the tyranny he suffers.
KaTepya^o/xai, adoperor. Mor. Ago. Eras., Trent. VerpetrAte. Pag., Beza, Pise,
Par. Work. Beng. Practise. De Wette. Do habitually ; Karepya^. more than epya^.
Stuart. Do occasionally, frequently. Brown. First motions of sins it i s difficult to
394 SUGGESTIVE COMMENTARY. [CHAP. VIT.
bridle, impossible to take away. Ambrose. — Tivu(TKO}, understand (intelligo). Vnlg.
Acknowledge (agnosco) ; I reject as foreign to me, and ascribe to my depravity. Pag.,
Beza, Cos., Pise,, Trem., Syr., Con. £ Hows. Approve. Aug., Eras., Vat., Drus,, J.
Cap.' Per., Gat., Doddr., Flatt., Stuart, Brown. Justify. Grot., Thol., Reiclie, Glockler.
Know not in respect to understanding, but affection. Est. Know as good, the opposite
of hate. Beng. Determine. Wolf. I am blinded, hurried along and tripped up, I know
not how. Chrys. Have no clear knowledge of sin. Theod. Am unconscious to myself.
Van Ess. Am ignorant of the moral value of what I do. Thol., Meyer. Act blindly at
the dictate of another. Alford. Do it unconsciously, without clear conscious purpose.
Be Wette, Ri'icJc, Phil. Know not what I am doing, am utterly blinded, and my under-
standing is darkened. Barth. Do not understand the cause of the inner conflict. Ols.
Do not acknowledge it as my own. Nielson. It is inwardly foreign to me ; Paul speaks
of what he does, not hoiu he does it. Von Hofm. Heb. Vl], the exercise not only of the
understanding, but also of the will and atfection. — OeXw, approve ; contrast of hate.
Stuart. Not the full determination of the will. Alford. "Wished, to serve God without
a flaw. Chal. Work done did not correspond to his will. Brown. The mere wish
(velleitas) or disposition, unable to remove sin or practise holiness. Ols. Desire or
' wish ' being too far off from action, and ' will ' coming too close to it. Ellicot. — Mtcrw,
not spoken of outward actions, but first risings and inward motions of sin. Gom. Not
always positive hatred, but loving less. Matt. vi. 24 ; Luke xvi. 13 ; xiv. 26. Stuart.
That it is so, and that sin is at the same time voluntary, we know ; hoiv it is, we may
not be able either to explain or understand. Hal. The pious in the text loves good and
hates sin seriously. Calv. The regenerate do good, but not perfectly as they wish. Gom.
They wish to do good, and for the most part do it, but not always. Par. Two selves :
inward or inner man still retaining a portion of the divine image and approving God's
law ; and the flesh or carnal part, with acts, passions, and aQ'ections which sway the
carnal man. Stuart. The I here not the complex responsible self by whom the deed is
done and t)ie guilt incurred, but the self of the will in its higher sense, the inner man.
Alford. The inward man viewed as his real self, while afterwards the complex self only
in view — Paul with his renewed nature and the still remaining carnal man. Bloomfield.
Paul doubtless conscious of the double self before he came to Christ, but every regenerate
man also experiences at times how closely sin adheres to him. Barth. The inward
exercise of real and ideal Jews. Reiche. Of all earnest men. Ols. Rabbins : ' It is our
will to do Thy will, and what hinders but the sour leaven in the mass (indwelling sin) ?'
Tah, Ber. Classics only exhibit what passes in the natural man: 'Certainly I must
have two souls ; for jilainly it is not one and the same which is both evil and good, and
which loves honourable and base conduct, and at the same time wishes to do a thing
and not to do it. Plainly then there are two souls ; and when the good one prevails,
then it does good ; and when the evil one predominates, then it does evil.' JTenophon.
' Though having the will to do what you wished me, nature constrains me to the opposite.'
Euripides. ' I understand what evils I am about to do, but my mind is more powei-ful
than my counsels.' Idem. ' When he who sins does not wish to do so, but wishes to do
what is right, it is plain he does not do what he wishes, and does what he wishes not.'
Epiclelxts. Video meliora proboque, deteriora sequor. Ovid. Quid est hoc, Lucili, quod
DOS alio tcndcntes alio trahit, et eo unde recedere cupimus, impellit? Quid colluctatur
cum animo nostro, nee perraittit nobis quidquam scmel velle? Fluctuamus inter varia
consilia: nihil libere volumus, nihil absolute, nihil semper. Seneca.
16. If then 1 do that which I would not, I consent unto the law, that it is good.
I would not. Speaks as a renewed man. New nature allows no
CHAP. VII.") SUGGESTIVE COMMENTARY. 395
Tlie old nature does what is evil, the new protests against it.
In a lower sense, men do evil while reason and conscience protest.
Much more seen to be evil by a renewed than an unrenewed man.
Both do from a corrupt nature what something in them objects to.
For a man to do what he would not is bondage and constraint.
The will in no man strong enough to avoid doing evil.
The want and weakness of the will to resist evil is man's own sin.
The unrenewed sin with consent of their general will.
The renewed sin contrary to their will, the will itself being renewed.
Sinful actions the will of the tlesh, not of the spirit, 1 Pet. iv. 2, 3.
Actions in general are voluntary in a greater or less degree ;
Thoughts, feelings, frames of mind often without the will.
The unrenewed are under no concern that they thus sin ;
The renewed groan under the bondage and long for freedom.
Consent. Implied approbation of the judgment.
Protest against transgression a testimony in favour of the law.
Good. Gr., Intrinsically excellent as holy, just, and good, ver. 12.
A sanctified man sees in the law both equity and excellence.
The law of God not only good for us, but good in itself.
Copy of God's character ; reflection of His own goodness and excel-
lence.
The law discerned and acknowledged by the renewed to be right, Ps.
cxix. 128.
The unrenewed either see not or dislike its spirituality and strict-
Ov 6eK(/}, indicates not necessity, but mere non-approbation of what is done. Chrijs.
Would not that such unconscious conduct should take place. De Wette. Men often do
what reason and conscience disapprove. Stuart. It being in opposition to my habitual
wish and will, though not at the moment of transgression. Brown. — ^VfX(pr]iJ.i {crvv,
and (pVP-i; to speak, to give one's vote). Give testimony. Van Ess. Assent. Beng.
— (TvvaLvcjj, crvvofioXoyeu}. Hesych. 1 acknowledge the law's just claims and show
love to it. Barnes.
17. Noio then it is no more I that do it, but sin that dwelleth in mc.
Now then. In these circumstances ; this being the case.
No more I. Paul identifies himself with his new nature.
Speaks of himself as a believer and regenerated man.
An unregenerate man sins himself, his will being depraved.
A believer recognises the distinction between himself and sin.
Sin distinguished as a foreign power, not tlie man himself.
Kenounced, hated, resisted, and crucified by the believer here ,
3f)R SUGGESTIVE COMMENTARY. [CHAP. VII.
Alisolutely separated from liim only hereafter.
A believer both a member of the first and the second Adam.
As the first, he is flesh, and has no good thing in him, ver. 18 ;
As the second, he does not and cannot commit sin, 1 John iii. 9.
The new nature cannot sin, the old cannot but sin.
"\Miat is born of the flesh is flesh, and must sin, Gal. v. 19.
"What is born of the spirit is spirit, and cannot sin, Gal. v. 22 ; John
iii. 6.
As a member of a public body, a man shares in its evil act ;
As protesting against it, the act not his but the majority's.
The I in a believer on the side of holiness and against sin.
When a believer does good, it is not he but indwelling Christ, Gal.
ii. 20 ;
When he does e\'il, it is not he but indwelling sin.
Sin. The corrupt principle inhering in every child of Adam.
Called also the flesh and the old man. Corrupt fallen nature.
The fountain whence flow all sins in thought, word, and deed.
The heart, Jer. xvii. 9 ; Matt. xv. 19 ; stony heart, Ezek. xi. 19 ;
xxxvi. 26.
Contrasted with the new heart or heart of flesh, Ezek. xi. 19 ;
xxxvi. 26.
The believer distinguishes himself both from grace and sin.
The good in him he disclaims as not from himself but God's grace,
1 Cor. XV. 10 ;
The evil he renounces as not from himself but indwelling sin.
The man is the actor, but acting from two difterent principles.
Appropriates that of grace and renounces that of sin.
The fonuer to abide with him for ever, the latter only till death.
His will entirely with the former and against the latter.
Grace the reigning principle, mistress of the house ;
Sin a bhistering, unwelcome inmate, not easily turned out.
Dwelleth. As an unwelcome stranger, though once the possessor.
Sin having found a lodgment, keeps it till the body's death or
change.
Its entrance through tlie fall a penalty and natural result.
Its strength tlirough the law, 1 Cor. xv. 56. Leprosy in the house,
Lev. xiv. 34.
Its reigning power destroyed through union with Christ.
Not immediately removed, for wise reasons. Case of Israel, Exod.
xxiii. 29.
Sin dwells in a believer ; but so does the Holy Ghost, chap. viii. 9
CHAP. VII.] SUGGESTIVE COMMENTARY. 397
The distinction mentioned not to exculpate but explain.
In me. Not in the renewed part but alongside of it.
Paul speaks of himself as a man with two natures in him.
Sin dwells in a believer's llcsh or old man, and is identified with it.
Evil the product of what adheres to me as my own, but wliich I
renounce.
Sin subsists in me in its root, and so is chargeable upon me.
The Canaanites dwelt among the Israelites, but under tribute.
Ni;v6 de, if it is so. De Wette. Since it is so. Van Hengel. Consequently. Baumg.-
Crus. But now; connects what follows with the preceding thought. Von Ilofm. —
OvKCTL, no longer; relation of time, as in chap. xiv. 15. Ellicot. Not a chronological,
but logical sequence. De Wette, A Jford. What no longer has place in consequence of
what is said. JVielson. — 'Fijoj, the whole man ; here begins the division of the man as
into two. Grot 1, as a man. Est. The better self in man ; I, in so far as I have reason
and conscience. Flatt. His own proper self; sin something foreign to himself. Thol.
The moral self ; sin, the sinful passions or the disposition to indulge them. Stuart. My
real self, my renovated nature. Hodge. His proper I, the inner man the kernel of his
being inclined to what is holy. Barth. I, according to the better part from which I am
denominated. Whitby. Reason and conscience. Macknight.- — OiKovaa iv i/J-OL, as a
stranger or guest, or as one thing in another. Thol. In me, the carnal self or carnal
man. Stuart. Not in that higher self in which the Spirit of God dwells, but the lower
carnal self. Alford. Proof that sin has come upon us as a power originally foreign to us.
Barth. Classics : Non est extrinsecus malum nostrum ; intra nos est, in visceribus
sedet. Seneca.
18. For I know that in me (that is, in my flesh) dwelleth no good thing : for to will is
present with me ; but how to perform that which is good, I find not.
I know. A knowledge gained as the result of painful experience.
A discovery made through the spirit applying the law.
This " I know " strips believers of pride or boasting.
In me. As a mere man ; in my proper nature as a child of Adam.
The I v/hiuh is carnal and sold under sin, ver. 14. Man as he is
flesh. Gen. vi. 3.
That is. Wishes to explain in order to prevent misunderstanding.
Preachers and religious teachers to be careful in the use of language.
Not easy accurately to describe things of a spiritual and complex
nature.
Great care to be taken to express one's meaning in such matters.
Apparent not always real contradictions. Compare ver. 17 and 18.
Such seeming contradictions to be explained. Paul's "me" not
always understood.
In my flesh. My human nature as received from Adam.
39S SUGGESTIVE COMMENTARY. [CHAP. VII.
Tliat part of our constitution properly our own, called flesh, Gen.
vi. 3.
The flesh not itself sin but wholly destitute of good, Gen. vi. 5.
Believers taught to distinguish between themselves and their flesh.
More usual with Paul to speak of himself as a new man.
The me of a believer includes both the old and the new nature.
Here Paul speaks of his unrenewed part as his "me," but quali-
fies it.
In a renewed man as such good dwells ; in an unrenewed, none.
The new nature not born with the man, but superinduced by grace.
A foreign element produced in and united to him as part of him-
self.
That which is born of the flesh, is flesh ; that born of the spirit, is
spirit.
The new nature to become ultimately and solely the man liimseK.
No good thing. The flesh or carnal nature essentially sinful.
Every imagination of the thought of man's heart evil, Gen. vi. 5.
The mind or disposition of the flesh enmity against God, Kom. viii. 7.
Not suljject to the law of God, nor can be. Cannot please God,
ver. 8.
Any good in man the product not of nature but of grace.
The fruits of the Spirit contrasted with the works of the flesh, Gal.
V. 19-22.
Good, — morally and spiritually, both in matter and manner.
What is truly good much higher than is usually thought. Matt. xix.
16, 21.
Nothing morally and spiritually good but what is of God's nature.
God alone absolutely good ; those relatively so who have His nature.
That nature originally in man, but lost by the fall. Gen. i. 27 ; v. 3.
To have good in us, we must be renewed in the image of God, Col.
iii. 10.
Born of the spirit, we are made partakers of the divine nature, 2
Pet. i. 4.
floral good is supreme love to God and disinterested love to man.
Man's fallen nature selfish, depraved, and averse from God.
To will. Tlic new life begun when a man truly wills good.
Irian's natural will depraved. To will, as well as to do, is of God,
Phil. ii. 13.
Is present. Gr., Is near, lies by me ; i.e., in virtue of a renewed
nature,
Tlie renewed nature vnlh good always, the unrenewed never.
CHAP. VII.] SUGGESTIVE COMMENTARY. 3^0
The believer's will is to love God with all his heart and live to His
glory.
One mark of God's servants is to desire to fear His name, Neh. i. 11.
Believers would do what from the flesh they cannot, Gal. v. 17.
The will to love God and keep all His commandments the gift of
grace, Ps. cxix. 36.
A slight and passing will to some moral good found in .heathens.
Christ the Light that lighteth every man that cometh into the world,
John i. 9.
Perform. According to desire— 1. As to the matter : 2. As to the
manner.
To do all the good internally and externally the renewed nature
wills.
The believer wills to love and serve God, but fails in the perform-
ance.
Find not. The power to do good when sought is not found present.
The power hindered by the presence and resistance of the flesh, Gal.
V. 17.
Grace needed to do what the new nature wishes, 2 Cor. xii. 9.
Power to do all things only through Christ strengthening us, Pliil.
iv. 13.
Paul's motto. Not I, but the grace of God which was with me, 1 Cor.
XV. 10.
'Ez' rrj aapKi fxov, parte mea sensitiva. Men. In my unrenewed part, in so far as I
am unrenewed. Gom., Par. In so far as I am carnal. Est In that part of man which
is corrupt. Flatt. That part of our constitution properly our own. Clial. In my
nature, considered apart from divine influence. Hodpe. The flesh distinguished from
sin that dwells in it. Chrys. — YlapaKeiTat, is present. Eras., Pise, Beza. Lies near.
Mor., Par. Is in me. Cast. More than Trapecrrt ; a serious choice to do good, which
the flesh hinders. Par. Lies near in sight without victory. Peng. Is near, ready.
Thol. Already there. De Wette. Is in my power, accessible. Stuart. Lies near me.
Van Ess, G'oss. Lies at hand. Von Hofm. Pelagianism makes man's will initiate what
is g-^od ; contrary to 1 Cor. iii. 5 ; Phil. i. 6 ; ii. 13. Per. Classics : Magna pars est
profectus velle proficere. IIujus rei conscius mihi sum, — volo, et tota mente volo.
Seneca. — Karepya^eadai., to accomplish it. Bcza, Pise. To do. Eras. More than
epya^eadaL ; to do the whole good I wish, and that perfectly. Est., Gom. Strenuously
to perform. Doddr. — BvpiaKOJ. Not in Cod. Sin., Vat., Alex., and others. Attain to
(iSbcquor). Beza, Pise. Am able. Vulg., Flatt, Thol. Find means. Rosenjn., Schleus.
Fin J present. De Wette. Find in my heart a sufficient ability. Doddr. Find it in my
power. Stuart. Heb. NV?, j'ii'n. Classics: Quosdam ait Epicurus ad veritatem sine
uUius adjutoi'io contendere ; quosdam indigere ope aliena, non ituros si nemo prajces-
serit, sed bene secuturos. Nos ex ilia prima nota non sumus. Bene nobiscum agitur
si in hanc secundam recipimur. Nee hunc quidem contemseris hominem qui alieuo
beaeficio esse salvus potest : et hoc multum est, velle sermari. Seneca.
400 SUGGESTIVE COMMENTARY. fCHAP. VII.
19, 20. F'^r the pood that I would, I do not : but the evil which I would not, that I do.
I\'oio, if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Do not. In the manner and measure desired. Ever coming short.
Form purposes and make attempts, but fail in accomplishment.
" The spirit is willing but the flesh weak," spoken of believers, Matt.
xxvi. 41.
Would not. The believer would do no evil, but hates it, Ps. cxix.
128.
The language of the renewed. What have I to do any more with
idols ? Hosea xiv. 8.
That I do. 1. In acts ; 2. Still more in words ; 3. Most of all in
thoughts.
In many things we all offend, James iii. 2. None that sinneth not,
Eccles. vii. 20.
The tongue can no man tame, James iii. 8. My soul cleaveth to
the dust, Ps. cxix. 25.
Make me to know my transgression and my sin. Behold I am vile,
Job xiii. 23 ; xl. 4.
No more. 1. Logically ; 2. Chronologically. The case now al-
tered.
The unrenewed does evil himself, acting from his only nature ;
The believer identified with his new nature, does not himself do
evil.
Whosoever is born of God doth not commit sin, nor can sin, 1 John
iii. 9.
The evil he does done by a nature which he renounces and puts off.
As a man, the evil is his own, because the nature is his.
The evil, therefore, to be confessed and mourned over, Ps. li. 3, 4 ;
Luke xxii. 02.
E7aj after ^eXw, not found in good MSS., Fathers and versions. Probably to be
omitted as inserted by transcribers. 'E7W before Karepya^o/J-ai., emphatic ; not I,
bat sin dwelling in me as a power foreign to me and bringing me into unwilling bondage.
run.
21. I find then a law, that, when I would do good, evil is present with me.
Find. Discovery made in the conflict. Fact unknown before.
Al-o ;i general conclusion from the foregoing statements.
A law. Gr., The law ; state of things existing with the force ol 9
law.
CHAP. VII.] SUGGESTIVE COMMENTARY. 401
The presence of evil alongside of the will to do good.
The necessary condition of our present imperfectly renewed state.
AVorks with the certainty, regularity, and force of a law.
Evil remains till death or the Lord's coming remove it.
This law the greatest grievance of every believer.
Evil. Moral evil, or that which is contrary to the law and will oi
God.
1. A root or principle essentially sinful, indwelling sin ;
2. Products of this principle in thoughts, words, and actions.
The flesh with its various fruits specified in Gal. v. 19.
Includes unbelief, carnality, vain thoughts, cold afl'ections.
The best prayer I ever prayed deserves damnation. Doddridge.
I deserved damnation for the best work I ever performed. Toplady.
Christ may say of me. Sixty years this wretch hath grieved me.
/. Brown of Haddington, on his dying bed.
Present. What was said of the will to do good now said of evil.
Present, not j)re vailing ; has a dwelling, not dominion.
A body of death which the believer is obliged to carry, ver. 24.
Present as the bias in the bowl, a weight on the wing.
Evpia-KO), find out in the conflict. Beng. — Tov vo/nov. omitted in some MSS. The
law in the members. Beza. A constitution imposed through the fall. Calv. Presence
of evil. Pise, Tol., Dick. The flesh ; power and dictation of sin. Vor. Concupiscence.
Est., Gom. Find this law in me. Mar. Find myself under this law. Diod. Ruling
power. Flatt. A law unknown before. Beng. A sort of constraining law which influ-
ences me. Doddr. Our sinful inclinations, a principle of action steady and constant in
impelling us to evil. Macknight. Rule or principle. Thol. To me who would do good
the law is given. De Wette. An order of things working with the necessity of a law.
Brown. I find that evil cleaves to me as often as I wish to do good according to the law ;
rov vo/x., for Kara r. vofi. No/U.. here = a constant relation; viz., of the two wills.
Nidson. The law that evil is present with him. Von Hofm. The moral law. Chrys.
The law of God, as in ver. 22, 23, and connected not with evpiaKOJ, but iroLeLV. Ols.—
QeXoPTL, dative of locality, depending on evptaKCJ. Thol. Denotes him on whom he
finds the law as it were imposed. Von Hofm. — On, because. Beng. Since (quoniam)
Vulg. Indicates what is found, viz., that evil is present with him. Von Hi fin. —
napa/ceirai, lies near. Beza, Pise. Evil now present as the weaker part instead of
the will to do good. Beng.
22. For I delight in the law of God after the inward man.
For. Confirmation and amplification of preceding statement.
Explanation of the " will to do good " and the " presence of evil/'
I. The believer, or complex man with two opposite natures.
The statement untrue as made by an unregenerate man.
2c
4C»2 SUGGESTIVE COMMENTARY. [CHAP. VII.
Delight. ^loro tlian "consent" in ver. 16 ; real complacency.
The clKiracter of the godly man to delight in the law of the Lord,
Ps. i. 2.
Pelifrlit — 1. In its character as holy ; 2. In its requirements as just.
Tlie godly delight — 1. In the promises of the gospel ; 2. In the pre-
cepts of the law.
Necessary liarmony between God's law and the renewed nature.
Tlie law a reflection, the renewed nature a copy, of the same image.
The law of God written on the heart of the renewed man, Heb. viii. 10.
A holy nature cannot but delight in a holy law, Ps. cxix. 140.
Deliglit in God's law the character of Christ, Ps. xl. 8 ; Luke ii. 43-49.
Law of God. Moral law especially as revealed in the Scriptures.
Tlie law not confined to the Old Testament, nor the gospel to the
New.
The more a man loves the gospel, the more lie delights in the law.
Deliglit in the law only produced by faith in the gospel.
The gospel not against the law, but for it. Both from the same
Author.
Inward man. The sj^iritual renewed mind in a believer.
Believers renewed by the Holy Ghost in the spirit of their mind,
chap. xii. 2.
Flesh and mind in the natural man both corrupt, Eph. ii. 2.
The inward man of a believer renewed day by day, 2 Cor. iv. 16.
The hidden man of the heart, 1 Pet. iii. 4. The spirit. Gal. v. 17.
The new man, Eph. iv. 24. The believer identifies himself with it.
An unregenerate man has only the carnal or fleshly mind, chap. viii. 7.
Tliat mind enmity to God, and not subject to His law nor can be.
"With their renewed nature believers delight in God's law.
Xvvr)0Ofxai ((TVP, as usual, giving intensity ; also implying union of heart with the
law, — 'Thy law is within my heart,' Ps. xl. 8 ; concentration of heart upon it, — Unite
my heart to fear thy name, Ps. Ixxxvi. 11. =2i;7xat/)w, i(pr]5o/ji.ai,. Hes.) = ^vv(pri/xi.
Grot., Vor., Tol., Stuart. More than (Xvv(p. Gom., Par., Per., Al ford. Can be said
only of the regenerate. Per. Indicates real piety. Doddr. Real complacency. Hodge.
Approbation and complacency which reason and conscience yield to the divine law.
Stuart — Top iauj avdpwrrov, the mind. Vor., Tol. Sanctified reason and will. Est.,
Per. Spirit taught by the Holy Ghost. Vat. New man. Par., Beza, Gom., Calv.
Better and nobler powers of our intellectual nature. Doddr. IMind or judgment. Whitby.
Wells. Inner man not yet the new man. Bcng. Reason and conscience. Stuart.
Mind taken for the man himself, the religious moral conscience, 2 Cor. iv. 16; Eph. iii.
10. Thol. Man's spiritual nature created by God never entirely suppressed. Ba'>'th.
Reason, inner kernel of the man, in contrast with the flesh which clothes it. De Wette.
Not so much the mind itself as the man choosing the mind for his principle or stand-
l>oiiit. Lange. Renewed or better feelings, Gal. v. 17. llodge. Not merely the mental
CHAP. VII.] SUGGESTIVE COMMENTARY. 403
r-asoning part of man, but the mind, ver. 25, the hidden man of the heart, 1 Pet. iii. 4.
Alford. In itself not the new man, Eph. iv. 23, or new creature, 2 Cor. v. 17, but the
spirit or mind in which the change in regeneration begins, and which is the necessary
condition or mother of the new man. Ols. Indicates tlie joy he had in the hiw as an
inward and positive one. Von llofm. Rabbins: .'Tlie skin and flesh is the clothing
of the jnan ; the spirit within is the man himself.' Yalk. Sim. Classics: 'The man
within.' Plato.
23. But I see another law in my members warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members.
See. Perceive, find by experience. Mncli to make such discovery.
Tlie misery of the Laodiceans that tliey did not see, Kev. iii. 17.
Clirist gives the eye-salve of His Spirit that we may see. Rev. iii. 18.
Much in a man nnseen by himself till the Spirit oj^en his eyes.
Another law. A powerfully controlling inward principle.
"Another" in relation to the delight taken in the law of God, ver. 22.
Members. Flesh or unrenewed nature ; body of sin, Rom. vi. 6.
The members on earth which are to be mortified, Col. iii. 5.
Bodily m£mlDers or organs the sphere in which sin works.
jNlembers as contrasted with the inward man, ver. 22.
In the inward man is a principle delighting in God's law ;
In the members a principle which is opposed to it, Rom. viii. 7.
Sin in a believer confined to his present j)hysical organisation.
No longer to remain in him than he remains in the body. '
The body the leprous house, Lev. xiv. 35 ; therefore to be dissolved,
ver. 40 ; 2 Cor. v. 1.
Warring. Constant warfare between the two opposing principles.
The liesh and spirit unchangeably antagonistic to each other, Gal.
V. 17.
The believer's soul a perpetual battle-field unseen.
The new man and inherent corruption the contending parties.
The believer's life a fight, the good fight of faith, 1 Tim. vi. 12 ; 2
Tim. iv. 7.
In waging such a warfare man is saved ; without it, lost.
The strong man armed keeping his palace, his goods are in peace.
Not to fight is to submit to the vilest slavery and perish.
Present warfare the only foundation of future peace.
Grace chooses its soldiers and draws them into the battle-field.
" His warfare is within : there unfatigued
His fervent spirit labours ; there he fights,
And there obtains fresh laurels o'er himself,
404 SUGGESTIVE COMMENTARY. [CHAP. VII.
And never- withering wreatlis, compared with which
The laurels that a Ccesar reaps are weeds." Cowper.
Law of my mind. Inward principle of holiness ; renewed nature.
C'ontrasted with the law of sin in the members or indwelling sin.
The spirit aii^^ainst which the flesh lusts and wars, Gal. v. 17.
The law of the spirit of life which frees us from the law of sin, Kom.
\\\i. 2.
The new nature connected with the mind as its seat and exponent ;
The old nature connected with the flesh or lower part of man.
Bringing me into captivity. A temporary result of the conflict.
Occasional defeats consistent with final victory.
Alternate success in tlie conflict between Israel and Amalek, Exod.
xvii. 11.
Flesh triumphing an exception ; an eclipse in the Christian life.
Occasional captivity consistent with the freedom in Rom. vi. 14.
Also with 1 Cor. ix. 27 ; "I keep my body under and bring it into
subjection."
That a believer sins at all the token and effect of captivity.
Such captivity the law that when we wish to do good evO. is present
with us.
Doing the evil that we would not, shows the captive.
The natural man carnal, sold under sin as its slave ;
The believer taken captive while maintaining the fight.
The natural man a willing, the believer an unwilling, captivo.
The captive is not the inner man, but he who possesses it.
Law of sin. The sinful bias or principle ; indwelling sin.
Sin in human nature a commanding controlling principle.
Works in fallen humanity with all the force of a law.
BXerw, feel, perceive. J. Cap. Experience. Eras. Find. De Wette. See from
the mind or higher part of the soul as from a watch-tower. Beng. See as if he were a
spectator of what is going on. AJford. Indicates its foreign character. Lange. — 'Erepo;'
vofiov, a law because of the submission of those who are under it. Chrys. Ruling power
like a law. FZaM. Predominating tendency. Stuart. Sinful principle or indwelling sin,
a law from its controlling influence. Hodge. Opposite bent. Hald. Sinful principle
of resistance to God's law. Alford. Same as the law of sin. Meyer, Thol. Different,
hut subservient, and causing subservience to it. Calv,, De Wette, Alford. — MeXecrt,
flesh. Vat. Bodily members. Men., Doddr. Body in which sin exerts its strength.
Pile, Flatt. Old man, unrenewed part, consisting of many members. Dickson. In my
Vjody ; in me in so far as I am sensual. Flatt. Flesh or unsanctified nature. Hodge.
Corrupt nature. Hold. Outwardly acting instruments of the flesh. Earth. The soul is
king ; the members the citizens ; sin the enemy admitted. Beng. The two powers coh-
Uiciiug in the one personality (ver. 17) locally divided; the one in the interior of the
CHAP. VII."! SUGGESTIVE COMMENTARY. 405
man. the other in the members. Thol. Indicates the presence of this law within the
individual's own nature, and extending over the whole man, while the law of God is
outside of him. Von Hofm. — 'AKrtcrr/oarei/o/AfJ'OJ', repugaantem. Vulff. Rebellantem.
Jr'isc. Contra me militantem. Vat., Uras. Belligerentem, carrying on war as witli open
violence and arrayed forces. Beza. Cod. Alex, has : Warring against me and bringing
me into captivity to the law of my mind, which is, &c. Rabbins : ' We should be always
stirring up the good principle against the evil one.' Classics : ' Nobis quoque militandum
est, et quidem genere militiaj quo nunquam quies, nunquam otium datur.' Seneca. —
Ty POjJLU} Tov J'oos fJ.ov, law of my mind. Fisc. Spirit. Vat. Judgment. Grot.
Understanding. 31art. Dictate of my mind delighting in the law of God. Bejig. The
law of God, as— 1. Written in the mind, naturally at creation, and graciously in regenera-
tion ; 2. The mind delights in it ; 3. The mind by it rules the whole man. Dickson.
Genitive of connection, like 6 yofi. r. Qeov, only the latter is without the individual,
the former is most intimately within him ; in the latter God tells him what He wants, —
the former the man gives to himself. Von Hofm. The inward man. Stuart, Hodge.
Consent to the law of God which my mind yields. Al/ord. Law of God, coming to man's
consciousness through the mind, and given by God through the mind as the organ
susceptible of its operations. Ols. — AtXitiaXwrtfovra, captivating. Vulg., Gom. Ren-
dering me a captive. Beza, Pise. Taking me captive. J. Cap. In the way from tlie
inner to the outer man, i.e., to the executive organs, the will is made captive. Thol.
The law of sin had entire rule and control. Stuart. Making me its unwilling and un-
happy captive. Hodge. The slave has now through a powerless resistance become the
captive of sin. Lange. The spirit, or law of the mind, or new nature, works in the way
of a life-power ,- the flesh or law of sin in the members, in the way of an impulse which
takes it captive. Von Hofm. — Me, the acting subject in ver. 15, &c., 19, &c. Be Wette.
The whole complex self, the me of personality and activity. Alford. The me of which
the apostle speaks in this connection is one and the same ; on the one hand inwardly
wishing, on the other outwardly acting, wishing to do good and doing evil. Von Hofm.
— Tip po/LLO} r. dfxapTLas, concupiscence ; a law from its impelling and coercive power
and having its entrance by God's righteous judgment. Tol. Empire of sin having itJ
seat in our corrupt nature. Bick. Dictates of sin. Bene/. Sin itself called a law for the
sake of contrast, and as exercising a blind rule over us. Thol. The sinful bias as oppos-
ing the divine law and expressing itself through the sensual impulses. Be Wettt.
Different from the erepov vofiov ; the power of sensuality subjects me to the power o
sin. Flatt. The sinful principle which operates in the members. Lange. Law of dis
harmony in the lower potency of the man. Ols.
24. 0 wretched man that I am I who shall deliver me from the body of this death f
Wretched. Full of toils and harassed by perpetual conflicts.
The condition of a captive doomed to labour in the mines.
Bitter exclamation wrung by the felt presence of sin.
Never extorted from Paul by any outward sufl'ering.
Wretchedness not from sin committed, but from sin felt.
Kot from the view of the past, but the feeling of the present.
Begins ^vith conviction and ends wdth full deliverance.
No such wretchedness felt while dragging the saints to prison.
Regeneration awakens new pains as well as new pleasures.
406 SUGGESTIVE COMMENTARY. [CHAP. VII.
Tlie pains temporary, the pleasures everlasting.
Paul and millions more made wretched for a time to he happy foT
ever.
With this ^Tctchedness comes deep ahiding joy even here, 1 Pet. i. 6.
Grief from felt bondage the guarantee of final freedom.
By the law is wretchedness felt, by the gospel deliverance found.
The cry in Rom. vii. 24 alternates with the challenge in 1 Cor.
XV. 55.
The captive soul bemoaning its state resembles Israel in Egypt,
Exod. ii. 23.
The groans of captivity to be exchanged for the song of triumph,
Exod. XV. 1.
The believer's worst infinitely better than the world's best.
Effects of tlie law when brought home by the Spirit : —
1. Clear apprehension of the righteousness it requires ;
2. Earnest endeavour of the will to produce it ;
.3. Cry of conscious helplessness and self-despair at the failure.
Who shall deliver ? The cry of utter helplessness, Ps. cxlii. 4.
Deliverance to come not from seK, but yet from a person.
Not only " who will ? " but " who can ? " Neither man nor angel.
Need for a power to be put forth as well as a price to be paid down.
The soul has struggled in vain and gives up in self-despair.
But for the gospel the cry unanswered for ever.
The captive can only be delivered — 1. By an adequate ransom.
2. By a creative power. Both provided and revealed in the gospel.
Both from the Captain of salvation and realised in Christ.
Body of this death. Hebraism for " this body of death," or " dead
body," as Acts v. 20.
Flesh or corrupt nature ; body of sin, chap. vi. 6 ; " sin that dwelleth
in me."
Indwelling sin compared to a body with members, ver. 23 ; Col.
iii. 5.
The old man which is crucified with Christ, and is to be put off, ver.
6 ; Col. iii. 9.
The l)ody of this death inhabiting and bound iip with the dying body.
The death of the body the conseiiuence of the body of this death.
Bclease from the body of death only by the death of the body.
Tlie unregenerate desire deliverance from the death of the body ;
The regenerate desire deliverance from the body of death.
Tlie jyresence of sin is misery as well as its punishment.
Believers desire deliverance from the former ; others from the latter.
CHAP. VII.] SUGGESTIVE COMMENTARY. 407
Indwelling sin is death itself as well as the canse of death.
Tlie worst death is that which men fear the least.
Indwelling sin is to a believer a corpse tied to a criminal.
Believers carry the body of death to the grave, but leave it there.
In the wisdom of God death made the deliverance from death : —
1. In Christ's cross; 2. In the old man's crucifixion; 3. In the
body's death.
Sin as a body with members extends to all the faculties of the soul.
As a body of death it poisons, and, but for grace, must kill them.
TaKaiTTiopos (rXaw, to bear, and irwpos, a rock or hard stone. 075.) Misenim.
J. Cap. (Erumnosus, full of cares and troubles. Beza, Tol. Miserable from the coti-
flicting principles within him. Or. Feels there is no help from himself, and prays as
if by instinct. Benp. In a conflict which tears flesh and bones asunder, and no deliver-
ance seen. Thol. The cry uttered in full consciousness of the deliverance effected by
Christ. De Wette, Alford. — Pi/crerat, not only will, but can deliver; answered by a
deep and expressive silence ; the deliverance by the new birth, in which the wind
bloweth where it listeth, John iii. 8. Ols. Desires to be dead. Riickert. To live in
another kind of body ; mourns over what makes his body what it is. Ols. His discourse
naturally leads to the wish rather to jro out of the body in which he must live, though
without any prospect of its being fulfilled. Von Hofin. — ^"E/c r. aco/x-aros r. davarov
TOVTOV, this body of death. Vulg., Syr., Pag., Beta, Pise, Beng., Diod., Ols., Hodge,
Von Hofm. The body in which sin dwells which causes death. Or. Body of this death.
Par., Cast., Dick. Death the sorrow and trouble in the conflict with sin. Luther. Body
subject to death. Eras. The mortal body, as chap. vi. 12. Theod., Tol., Drus., Est.,
Par., Henry. This death which is as a body itself Pise. Body of sin, or indwelling
sin. Vat., Cas., Pise., J. Cap. Carnal mass, mass of sin. Beza. Sum total of vices.
Calv. Deadly mass of sin. Wolf. System of sensual propensities causing death,
Flatt. Mass of inward corruption dwelling in our mortal sinful flesh. Bp. Hall.
Body of death for death itself; see chap. vi. 6. ScMtt. The lust of the body caus-
ing the death threatened in the law. Maekn. Deeds of the body which render it
liable to death. Rosenm. This body of death = this death-bringing body. Grot. The
flesh or seat of carnal desires. Stuart. Death conceived of as a monster with a body.
Reiche. Body in which lies the ground of that death, viz., sin ; chap. vi. 6. Nielsun.
Flesh or corrupt nature causing death. Hodge. Sinful human nature as deprived of
divine life-power. Thol., Meyer, De Wette. The body which carries death in it ; death
the highest expression of the corruption which prevails over the whole man ; the body
as mortal, subject through sin to corruption, and bound up with man's physical life. Ols.
Body or members in which sin and death are. Von Hofm. Organism of sin, the false
nature which through sin has become inherent in humanity, like diseases in plants
which present themselves as distinct, secondary, parasitical organisms, perverting the
functions and material substance of the natural life into injurious formations. Lange.
Possible allusion to the practice mentioned by Virgil, of a tyrant who attached dead
bodies to living ones as a penalty. Doddr.
25. I thank God through Jesus Christ our Lord. So then tvith the mind I myself serve
the law of God, but with thejlesh the laio of sin.
I. The apostle therefore has been speaking as a believer.
40S SUGGESTIVE COMMENTARY. [CHAP. VII.
Thank God. Irian's extremity is God's opportunity', Job xxxiii. 24.
A't'iified — 1. In the time of conviction ; 2. In tlie time of conflict.
The cry of self-despair closely followed by the shout of praise.
The wail of misery responded to by a hymn of thanksgiving.
The discovery of sin followed by the discovery of salvation.
Thanks given — 1. That God has delivered ; 2. That He ivill deliver.
Paul's hath, doth, and shall^ also those of the believer, 2 Cor. i. 10.
Deliverance ascribed to the love and mercy of God through Christ,
Titus iii. 4, 5.
A practical form given to the truth stated ; thanksgiving to God, 1
Cor. XV. 57.
Deliverance so great not to be named ■v\dthout thanksgi'S'ing.
Plaint and praise all through a believer's experience on earth.
Through. Jesus Christ our Lord. The usual glorious finale, chap.
V. 21 ; vi. 23 ; 1 Cor. xv. 57.
Christ the only channel through which God sends deliverance : —
1. Through the shedding of His blood ; 2. Through the exertion of
His power.
Carries forward on the throne what He began on the cross.
The Author and Finisher of our faith, Heb. xii. 2 ; Captain of our
salvation, ii. 10.
All power in heaven and earth given Him for this purpose. Matt.
xxviii. 18 ; John x^^i. 2.
His presence in heaven the pledge of our deliverance on earth.
Reconciled by His death, we are fully saved by His life, chap.
v. 10.
Deliverance perfected at death or the Lord's second coming, Heb.
xii. 23 ; ix. 28.
Till then we groan in this tabernacle, being burdened, chap. viii. 23 ;
2 Cor. V. 2.
So then. The conclusion of the whole matter is this.
Holds back His full heart for a moment to review and sum up.
Gives the state of things with a believer still in the body.
With the mind. The renewed inner man of the believer.
Thu mind man'.s principal part, and determines his character.
Believers renewed in the spirit of their mind, Eph. iv. 23 ; mind
renewed, chap. xii. 2.
Only the mind renewed ; the flesh to be crucified and put to death,
chap. vi. 6 ; Gal. v. 24.
I. The apostle speaking in his own person as a believer.
The complex man in whom are the two opposite natures.
CHAP. VII.] SUGGESTIVE COMMENTARY. 409
Myself. Emphatic. The self-same person. One person with two
natures.
Distinguished — 1. From any other person, = even I, Paul, have this
duality ;
2. From the two natures, spirit and flesh, which belonged to him ;
3. From the flesh which sinned, identifying himself with the mind.
Serve. Alluding to the service treated of in chap. vi. 13-22.
Eeturns to the idea which occasioned the discussion.
A man must serve some master, — either God or the devil.
Must be in subjection either to God's law or the law of sin.
Law of God. That — 1. To which he consented that it was good ;
2. In which he delighted after the inward man, ver. 16, 22.
Only a renewed man with his mind serves tlie law of God.
Paul himself, as a sinner unrenewed, is carnal, sold under sin, ver. 14.
Cannot therefore as unrenewed serve the spiritual law of God.
With the flesh. The carnal nature still remaining in him.
The flesh remains unchanged. Crucified not cleansed.
The two natures, flesh and spirit, distinct in a believer. Gal. v. 17.
The flesh may be destroyed, but can never become holy.
The works of the flesh always and unchangeably the same. Gal. v. 19.
Law of sin. Dictate and rule of sin. The law in the members,
ver. 23.
The order of things prevailing in fallen human nature.
The flesh not suljject to the law of God, nor can be, chap. viii. 7.
Serves sin ; is disposed to obey its rule and do its pleasure.
Only as far as the flesh is concerned tlie believer serves the law of sin.
Serves it unwillingly as a captive, and imder protest, ver. 24.
In a natural man this service is — 1. Alone ; 2. Unreserved ; 3.
Energetic.
In a believer it is checked and restrained by another and opposite
one.
A mystery in a believer's life not apprehended by the world.
Not only a marked dualism, but determined antagonism.
In the unrenewed a conflict often between reason and passion ;
In the renewed a higher conflict between the spirit and the flesh.
Gal. V. 17.
The part of the mind or spirit to keep the flesh mider authority,
1 Cor. ix. 27.
The conclusion from the whole discussion is — 1. God's law is holy ;
2. The flesh or fallen nature of man is essentially corrupt ;
3. The only deliverance is through God's grace in Jesus Christ ;
410 SUGGESTIVE COMMENTARY. [CHAP. VII.
4. In the believer is implanted a new principle of holiness.
With Christ living in liiiu the believer goes on conquering and to
conquer.
The conilict continues, but connected with a deep inward peace.
EvxapiffTOJ TU) 0eoj, Cod. Vat., &c., has X^P^^ T(p 0., thanks be to God. Others
read X'^P'^ ^^ '''• ®- ^^^- ^'^P'-^ "^^^ ^-f 'the grace of God,' equal, if notpreferalile,
as an answer to the question, 'Who shall deliver,' &c. Griesb. The language of the
regenerate. Aug., Gom., Par. A parenthesis. Stuart. God who will deliver. Raid.
Who has delivered. Con. db Hows. The deliverance at an earlier period in Paul's own
experience. Thol. The wish to be viewed as already fulfilled in Christ, and so thanks
to be given for it. Nidson. — Ata 'It^ct. X/>., connect with evx^p. Von Hofm. The
wish fulfilled in Christ. Nielson. — 'Apa ovv, so then. Reviews and sums up. Gives
contents of previous verses. Most. Whereas. Doddr. The effect of the deliverance ;
and so .should begin a new chapter. Ols. — Autos eyw, ipse ego. Beta, J. Cap., Par.
That/. Grot. I, the same person. Calv. To certify that he spoke of himself and not
another person. Est., Par. The same person before spoken of, viz., the unregenerate
Jew. Hamm , Whitby. 1, in contrast with redeeming grace. Pe Wette. I, alone with-
out Christ. Meyer. That I, in spite of this duality. Thol. The I who before served sin.
Barth. 1, one and the same, have a double element in me ; eyw, supplying the place
of the article. Ols. I, the same person, can have a double standpoint : if I serve in the
mind I serve the law of God ; if in the flesh, even in the form of legal service, the law
of sin. Lange. Self, in the usual and comprehensive sense, as including the carnal and
internal selves. Stuart. The same who has hitherto spoken. Fritzsch^ Thol., Phil. I
for myself; or, I myself. Von Hofm. Classics : This seems to mean that there are in
the same person, in regai'd to the soul, two principles, a better and a worse. Plato. —
Toj /xev vol', principal part of man. Tol. The nobler powers of my spirit. Doddr. My
understanding. Hamm. Nature as renewed. Hodge. Reason, inner man, ver. 22. De
Wette. The renewed mind in which the struggle is ; the highest and noblest potency
of his being, the mind or spirit through the experience of Christ's redeeming power. Ols.
So far as I am renewed. Brown. — AouXeuw, serve, i.e., more frequently and ordinarily.
Pise. Approve of. Vor. Serve faithfully. Tir. Am obedient to. Gom. Serve freely
and practically. Ols. Am conformed to. Brown. The strong expression hovk., shows
that also the 'will' (ver. 21) and the 'delight' (ver. 22) are no mere weak and passing
wish. Phil. — No^cj; Geoi;. Cod. Sin. has ry Gey. Others, ry fxev 0, — T^ 5e
oapKi, the flesh, man's inferior part ; often put for the body. Gal. ii. 20 ; 1 Pet. iii. 18.
Grot. Unregenerate part, remains of carnal nature. Par., Vat., J. Cap., Bide. Un-
Banctified nature. Hodge. So far as I am not renewed. Brown. The o^ap^ (flesh), and
as necessarily connected with it, the '^vxv (animal soul), the whole inferior region of
the life, remains still subject to the law of sin. Ols. — l^Ofxco a/napTias, concupiscence,
or desires of sin. Vat. By the weakness of the flesh I am solicited to sin, and yield.
Par. But more rarely. Pise. This verse connected with the first in the next chapter
as parts of one sentence. Doddr. Brevis epilogus, quo docet, nunquam ad justitite
metam pertiuere fideles, quamdiu iu carne sua habitant; sed in cursu esse, donee cor-
pore exuantur. Calvin.
CHAP. Till.] SUGGESTIVE COMMENTARY. 411
CHAPTEH VIII.
1. There is therefore now no condemnation to them that are in CJirist Jesus, tt4o walk
not after thejiesh, but after the Spirit.
This Epistle tlie gem in the ring of Scripture ; this chapter its most
elevated part.
There is. Words properly supplied. Not ' there shall be.' Now
forgiven.
Therefore. Conclusion from the whole discussion from ch. iii. 20.
Returns to justification with its sure efi:ect, sanctification.
Shows the certainty of believers' salvation, as founded on God's pur-
pose.
Gives the marks of the regenerate and their comfort under trouble.
Now. 1. Since Christ has died and rendered obedience to the law.
2. Since we are incorporated into Christ as the second Adam.
Believers partakers of the benefits of Christ's death by union Avith
Him.
There was condemnation — 1. On the ground of Adam's sin, chap. v.
16, 18;
2. On the ground of our own personal transgi'essions, Gal. iii. 10.
Relation of believers to God and His law entirely changed, Eph. ii.
3, 12, 13.
No condemnation. Emphatic. GV., Not even one condenmation.
No ground of condemnation to believers, because borne by Christ.
Constantly repeated grounds of condemnation in themselves, James
iii. 2.
Even one sin out of Christ brings condemnation, but no sin in Him.
Clirist /or ns not Christ in us the ground of this freedom, 2 Cor. v. 21.
Realised av hen Christ for us becomes also Christ in ns, 1 Cor. i. 30.
Accusation to believers, but no condemnation. Rev. xii. 10.
Condemnation from men, John xvi. 2 ; from conscience, 1 John iii.
20 ; not from God.
Much that is condemnable and damnable, but no condemnation.
In Christ the sin condemned, but not the sinner.
Much tribulation in Christ, but no condemnation, John xvi. 33 ;
Acts xiv. 22.
Freedom from condemnation both now and for ever, John iii. 18 ;
V. 24.
No condemnation from sins past, present, or to come ;
From original sin or actual transgressions ; from sins of heart or life ,*
412 SUGGESTIVE COMMENTARY. [CHAP. VIII.
From sins before conversion or from sins after it.
Law of sin constantly served witli the flesh, yet no condemnation.
Believers are justified freely, therefore no longer condemned, chap.
iii. 24.
Freedom from condemnation the foundation of peace and holiness.
This freedom is — 1. Real ; 2. Realised in the believer's conscience.
Consistent with need of forgiveness for daily sins, 1 John ii. 1.
He who is^vashed is clean every whit, yet needs to wash his feet,
John xiii. 10.
The person accepted, yet forgiveness needed for individual sins.
Flesh-sins the believer's own, therefore to be confessed and forgiven.
Chastisement for sins of the flesh, bitt not condemnation, 1 Cor. xi.
29-32.
Fresh sins to l)e forgiven keep alive the sense of Christ's preciousness.
In Christ Jesus. Only in Christ and when in Him, no condemna-
tion.
Describes — 1. The persons freed ; 2. The ground of the freedom.
Incorporation and union with Christ the hinge of gospel blessings.
Already represented as — 1. An engrafting, cliajD. vi. 5 ; 2. A marriage,
chap. vii. 4.
Christ and believers one body ; He the head, they the members,
1 Cor. xii. 12 ; Eph. i. 22 ; a^ 31.
Joined to the Lord, no longer twain, but one spirit, 1 Cor. vi. 15-17 ;
Eph. V. 30-32.
Represented by Christ under the figure of the vine and branches,
John XV. 1, &c.
" In Christ" the contrast of being in Adam, ch. v. 12-19 ; 1 Cor. xv, 22.
Condemned because in Adam, justified because in Christ.
In Adam by nature and generation, in Christ by grace and regenera-
tion.
Incorporation and union the only ground of imputation —
1. Of Adam's disobedience ; 2. Of Christ's obedience, chap. v. 19.
Through union with Christ His death is our death. His life our life.
Justification not only through Christ, but in Christ.
Of this union God is the Author, 1 Cor. i. 30 ; faith the instrument,
Eph. i. 13 ; iii. 17 ; baptism and the Lord's Supper the signs
and seals, chap. -va. 3 ; 1 Cor. x. 16.
Out of Christ all under condemnation, in Christ noi;e, John iii. 18 ;
1 John ii. 12.
"In Clirist" connected with "Christ in us,'' Jolm xv. 5; xvii. 21,
23 ; Rom. viii. 10 ; Col. i. 27.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 413
Who, &C. Description of those in Christ. Known by tlieir daily-
life.
Walk. Expresses the whole sphere of one's life and conversation.
Not one or two acts, but the whole tenor of our life.
Those who receive Jesus Christ are so to walk in Him, Col. ii. 6.
The outward walk an index and evidence of the inward work.
After the flesh. In obedience to our fallen corrupt nature.
The flesh no longer the ruling princijile in a believer's life.
Its motions, propensities and desires resisted, not obeyed.
In union with Christ the flesh crucified, not conformed to ; —
1. As to sin, Gal. v. 19, 24 ; 2. Self-righteousness, Phil. iii. 3 ; 3.
Love of the world, 1 John ii. 15.
Believers sometimes act, but do not walk after the flesh.
Examples : Noah, Gen. ix. 21 ; Abraham, Gen. xx. 2 ; Job xl. 4, 5 ;
xlii. 6; Moses, Num. xx. 10-12; David, 2 Sam. xi. 4; Peter,
Matt. xxvi. 20 ; GaL ii. 11, 13 ; Paul, Acts xv. 39.
After the Spirit, l. The spiritual nature contrasted with 'the
flesh.'
2. The Holy Spirit, the Author and Inhabiter that of nature.
These the same in character, the first begotten by the second, John
iii. 6.
Believers walk in obedience to the Holy Spirit and a spiritual nature.
Indwelling of the Spirit the effect of union with Christ.
Privilege of all believers, Rom. v. 5 ; viii. 9 ; 1 Cor. \'i. 19 ; 2 Cor.
V. 5 ; Eph. i. 13 ; iv. 30.
Spirit as well as flesh in believers as born of the Spirit, John iii. 6.
Motions and principles of the Spirit opposite to those of the flesh,
GaL V. 17, 19.
To walk after the Spirit is — 1. To live in the practice of holiness,
Gal. V. 22 ;
2. To live in constant and sole dependence on Christ for acceptance,
Phil. iii. 3.
A holy life the object and end of redemption, Titus ii. 14 ; Eph. v.
25-27.
Freedom from condemnation necessary to such a life, Ps. cxix. 32.
Effect of union with Christ. Joined to the Lord, we are one spirit,
1 Cor. vi. 17.
Branches in the olive-tree receive sap from the root, Rom, xi. 17.
Christ made sanctification to us as well as righteousness, 1 Cor. i. 30.
Union with Christ the source of inward and spiritual life. Gal. ii. 20.
A holy walk not the cause but consequence of " no condemnation."
414 SUGGESTIVE COMMENTARY. [CHAP. VIII,
Freedom from condemnation the starting-place, not the goal.
13«diever's life an onAvard and upward course of holiness, Prov. iv. 18.
Order of things in a Leliever's experience represented : —
1. Consciousness of death and condemnation by the law, ch. vii. 9 ;
2. Faith in Christ as the only Deliverer from such a state, ver. 25 ;
3. Union with and engrafting into Him as the effect of faith, chap.
vi. 3-5 ;
4. Freedom from condemnation as the effect of that union, ch. viii. 1 ;
5. Inward and outward holiness as its fruit and evidence, chap. vi.
4-11, 14.
Justification and holiness from the same source, union with Christ,
1 Cor. i. 30.
The latter at the same time the fruit and evidence of the former.
" Hence a demeanour holy and unspeck'd.
And the world's hatred as its sure effect." Comper.
NuJ*. Some read ovv, changed into vvv from a misunderstanding of chap. vii. 25.
0/5. Since these things are so. Par. Since complete satisfaction has been given to the
law by Christ's death. Uenry. Indicates present time ; deliverance and libei'ty now
actually attained to. Beng. Deliverance from the body of death having been effected
by Christ. Alford. Generally in the present economy, especially in the present experi-
ence of the believer. Chal. Since Christ has died for us, and we are united to Him by
believing. Brown. Indicates change in the condition of the sinner. Ols. — KaruKpL/j-a,
condemnation. Vulg., Beza, Pise, Diod., Mart. Death eternal. Grot. — Oiibev kut.,
Nothing of condemnation (nihil condemnationis). Vulg. Nothing damnable. Or., Luth.
Nothing punishable. &/ioZ2. Worthy of punishment. Van Ess. From sin past, present,
and to come. Par. From fellowship with Adam's sin. De Wette. From sin original
and actual. Alford. From God's judicial sentence that rejects sinners. Ols. — 'Ei' X.
I., indicates mystical union. Gom. Incorporation into and union with Christ. Alford.
Fellowship. De Wette. Permanent standing. Lange. Real spiritual fellowship. Ols.
Bound up with Christ. Flatt, Stolz, Van £ss. V^It? Kara aapKa, &c. This vhole
clause wanting in the oldest MSS., and in many vepions and fathers. Supposed to have
been inserted here from ver. 4, by mistake of an 6arly transcriber. To be a description
of those in Christ, should be tols ov Kara a., &c Ols. Cod. Alex., Syr., Vulg., and
many fathers, liave the first part of the clause, but not the second. Preferred by Bengel.
Reason or proof of freedom from condemnation. Brah. Epexegetical, characterising
those who are in Christ. Stuart.— Kara a. tt e p lit ar oven, governed by those inordinate
appetites which have their seat in the flesh. Macknight. Live agreeably to the i)riu-
ciples of corrupt nature. Henry. According to the impulse of depravity. Flatt. So as
to gratify the desires of the (lesh. Stuart. Follow the flesh as a guide or leader, regu-
late our life and conduct according to it. Jlndge. Applies to our whole life-activity.
De Wette, Meyer. Our daily life. Alford — Kara Tri^evfxa, governed by reason and
conscience, enlightened and strengthened by the Si)irit of God. Macknight. According
to the desires of the Spirit. Stuart. The guidance of the Holy Spirit. Henry. Impulse
of the Spirit. Flatt. Uv€v/j.a, without the article, originally the spirit in man : so here.
J'hil. Tiie new j.owcr jiroduced and sustained in us by the Holy Ghost, as always when
It stands in opposition to (Xap^ (the flesh). Beng.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 415
2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of
sin and death.
For. Gives — 1. The ground of this freedom ; 2. The "vvay it is
effected.
Law. ReguL'ir order of things established by God himself.
Term used by Paul in a ^vide and comprehensive sense.
Here, either — 1. Subjectively, a ruling principle in the believer's
soul ;
Or, 2. Objectively, the covenant of grace as opposed to that of
works.
This covenant called also the ministration of the Spirit, 2 Cor. iii.
6,8.
The term used probably in the same sense as " law of faith," chap.
iii. 27.
Each individual governed by some inward law or principle ;
Either the law of the spirit of life, or the law of sin and death.
Spirit. The Holy Ghost as — 1. The agent in the covenant of grace ;
2. Conmiunicated through it, 2 Cor, iii. 6, 8 ; Gal. iii. 2, 5 ; Eph. iii.
16 ; Eev. iii. 1.
Only now distinctly brought forward in this Epistle. Before referred
to, chap. V. 5.
The Spirit's work to apply the redemption provided by Christ.
The work of Christ only effectual through that of the Spirit.
In the Eedemption-plan each person in the Trinity shares : —
The Father sends the Son to redeem and the Spirit to renew ;
The Son redeems and with the Father sends the Spirit ;
The Spirit sent by the Father and the Son renews and sanctifies.
The Spirit the author of grace and channel of divine communica-
tions.
Given before Christ came. Gen. vi. 3 ; 1 Pet. iii. 18-20 ; 2 Pet. i. 21 ;
Neh. ix. 30 ; Ps. li. 11, 12 ; cxliii. 10 ; Isa. Ixiii. 10, 11.
Given only in fulness afterwards, Isa. xliv. 3 ; Joel ii. 28 ; Ezek.
xxxvi. 27 ; Matt. iii. 11 ; John vii. 38, 39 ; xvi. 7, &c. ; Acts ii.
17, 33.
His full bestowment the Father's testimony to Christ's work, Acts
V. 32.
Hence the New Testament economy the ministration of the Spirit,
2 Cor. iii. 6, 8.
Distinction of the gospel that it is the economy of the Spirit, GaL
iii. 2, 5.
Of life. Tiie Spirit the author of all spiritual life in man.
416 SUGGESTIVE COMMENTARY. [CHAP. VIII
Life, a new moral existence created in man hy tlie Holy Ghost.
A spiritual vitality kindred to tlie life of God, Eph. iv. 18.
Tlie nature of God and of Christ imparted to the soul of man.
Seed of God, 1 John iii. 9 ; divine nature, 2 Pet. i. 4 ; Christ's life
Gal. ii. 20 ; Col. iii. 4.
The Spirit the agent in producing spiritual life, John iii. 6 ; vi. 63
2 Cor. iii. 6.
A life of like nature with his o^^^l, hence called spirit, John iii. 6.
Regeneration the commencement of this life, John iii. 6 ; Titus iii. 5,
Spiritual life a rightly going mechanism of the soul.
Men dead till this life is infused by the Spirit, Eph. ii. 1 ; John
V. 24 ; Col. ii. 13.
Man's previous life a spiritual death, 1 Tim. v. 6 ; Kev. iii. 1.
His body a living sepulchre entombing a dead soul.
From spiritual life is all that is beautiful and good. Gal. v. 22 ; Phil.
iv. 8.
Makes a man a copy of Christ and imitator of God, 1 John iv. 17 j
Eph. V. 1.
Spiritual life on earth the germ of eternal life in heaven.
A continual, increasing, self-developing life, Prov. iv. 18.
From the covenant of works or economy of law is only death.
Life only the product of the covenant of grace, 2 Cor. iii. 6, 7.
The ruling principle in a believer is — 1. The principle of spiritual
life;
2. Tlie Holy Spirit himself as the Author of that life.
In Christ Jesus. The Spirit who gives life — 1. Proceeds from
Christ ;
2. Is bestowed and enjoyed in union with Christ.
Christ the Head in and from whom is the principle of life.
Tiie Vine in whom the branches have sap and vital energy.
Only out of Christ's fulness we receive and grace for grace, John
i. 16.
Christ the life, Jolm xiv. 6 ; our life. Col. iii. 4 ; a quickening spirit,
1 Cor. XV. 45.
The life of the Spirit is Christ's life who lives in us. Gal. ii. 20.
Christ dwells and lives in us by His Spirit, Rom. viii. 9-11.
It is in Christ we are made new creatures by His Spirit, 2 Cor. V. 17.
From the first Adam we have death ; from the second, life, 1 Cor.
XV. 22.
Life the result of righteousness \vrought by Christ and imputed to
us, Rom. v. 17, 21.
CHAP. VIII.] SUGGESTIVE COMME^^TARY. 417
Only in union with Christ have we the principle of spiritual life.
Out of Him the only ruling principle is sin and death.
Made me free. Referring to the bondage, chap. vi. 12, 16, 20 ; vii.
5, 6, 14, 23, 24.
Hath made ; the deliverance already virtually accomplished.
Believers already actually freed from the guilt and power of sin.
Absolute deliverance from its presence guaranteed.
The deliverance virtually accomplished in the death of Christ.
Actually commenced in regeneration and completed at death.
Me ; the same person speaking in the previous chapter.
The answer to the anguish-cry, Who shall deliver me, &c.
Believers the subjects of a glorious deliverance and freedom.
Law. 1. The order of things prevailing in fallen human nature ; 2.
Ruling principle ; 3. Covenant of works from which it proceeds.
Sin. The only ruling principle in the soul out of Christ.
Sin once committed gains the power to reign for ever.
The soul that sinneth, it shall die. The strength of sin is the law,
1 Cor. XV. 56.
Sin must reign in the soul while a man remains under the law, chap.
vi. 14.
The law as a covenant becomes to the sinner a law of sin and death.
Death. 1. Sin itself so named ; 2. The consequence of sin.
Sin and death the order of things prevailing under the law.
A broken law brings the sinner under spiritual and eternal death.
Death the extinction of the life of God in the soul of man, Eph.
iv. 18.
Sin and death inseparable. Sin the death of holiness and happi-
ness.
Death is disruption and distance from the fountain of life.
Darkness, misery, and despair included in the domain of death.
The state of all who remain under the law as a covenant, 2 Cor.
iii. 6, 7.
The law as a covenant a killing letter, the ministration of death.
As many as are of the works of the law are under the curse. Gal.
iil 10.
Deliverance from this reign of sin and death — 1. Only in Christ
Jesus ;
2. Through the introduction of another reign, that of the Spirit of
life.
Christ's death, satisfying the law, purchased our freedom ;
His Spirit, uniting us to Christ by faith, applies it.
2d
4 IS SUGGESTIVE COMMENTARY. [CHAP. VIH.
Xo/iOJ regular order of things. C';ir3/s. Ruling and commanding power. Scza. Used
here in an improper sense as the ' law of faith,' chap. iii. 27. De Wette.—^oix. r. irvevix.
r. s'wTjs. power of the Spirit of God ; or the power of a living faith wrought by Him.
Flatt. The gospel. Hamm., Wells. New order of things established in the mind by
the Spirit. Broiun. An order of things given in and with the Spirit, who quickens us
in Christ. Von Hofm. Life-giving power of the Spirit ; grace of Christ. Est., Par., Cal.,
Btza Law of faith ; the gospel ; instrument of the Spirit. Zeg. Gospel written in the
heart. Beng., Hald. Gospel or covenant of grace ministered by the Spirit, and giving
life. Henry. Impulse of the new divine principle communicated by the Spirit through
fellowship with Christ. Thol. A childlike free impulse of the divine nature implanted
by the Spirit. Barth. A principle proceeding from the Spirit, dwelling and ruling in
man. Phil. Inward impulse of the Spirit ; a law in reference to chap. vii. 22, and in
contrast with the law of sin. Ols. — llvevti. r. t^r}s, spiritual and rational life. Tol.
The Spirit who makes alive. Luth., Zeg., Vat., Pise. The Spirit as revealing Himself
in the life-fulness of Christ. Lange. As working eternal life. Phil. As imparting true
quickening Christian influence or a Christian disposition. Stuart. Spirit, viewed as
the opposite of the flesh in which sin dwells (vii. 18) ; life, the opposite of death. Ols.
Rabbins : ' The Spirit proceeds from the Hidden One, aud is called the Spirit of life, and
by that Spirit men are ordained to know wisdom ^n the time of the Messiah.' Zohar. —
'EvX. 'I. In Christ ; the Holy Spirit being His Spirit. Par., Cal. Dwelling in Him
as the Head, and flowing to us as the members. Pi.-^c. Sanctification perfect in Christ,
only begins in us. Beza. Per Christum, through Christ. Eras., Vat., Par., Pise. The
gospel frees, not by its own power, but by Christ. Tol. The Spirit communicated to us
through Christ: Flatt. In Christ ; Christ expressly the Deliverer. Ols. — 'U-Xevdepucre
fji€. Ilath made thee free. Syr. So Cod. Sin., and Vat. have ae. Absolved, pronounced
free. Par. Shows that I am free. Vat. Indicates not so much regeneration as remis-
sion of sins. Bollock. Freed from absolute dominion of sin. Piek. From guilt aud
power of sin. Henry. Made me free ; same speaker as in chap. vii. ; showing how the
deliverance, in ver. 24, is accomplished. Macknight. Acquitted, all claim of sin at an
end; aorist, — referring to time of conversion. Alford. Indefinite; has delivered and
will deliver; its habitual efl'ect, acting according to its own nature. Brown. Has set
me free. Ellicot. — T. vo/xov r. afxap. k. t. dav., sin itself. Chrys. Power of sin and
tyranny of death. Theod. From sin, and death which sin inflicts. Vat., Zeg., Pise.
The dominion of the law of sin and death. Gom., Par., Cal. Condemnation which the
law pronounces Grot. Law of Moses. Par., Will. Moral law as a covenant of works,
the occasion of sin and inflicting death. Henry. Dictate of sin which leads to death ;
predominating power of sinful inclinations. Stuart. A power of sin which leads to
death (vii. 24). De Wetle. A commanding ruling power, as vii. 21, 23; tyranny of sin
which leads to death. Barth. Sinful tendency in our constitution. Chal. Order of
things prevailing with the regularity of a law in fallen human nature. Brown. Sin and
death distinguished from the law cf sin and death, only as spoken of as an order of
things determining man's conduct and state and giving it its constitution : Paul under
■ach an order while ' sold,' &c. Von Hofm.
3. For what the law could not do, in (hat it was weak through the flesh, God, sending
Hit own Son in the likaiess of sinful flesh, and for sin, condemned sin in theflesh.
For. E.xplains further how the freedom has been procured.
Law. God's law, as always when the word stands alone.
Gud's law an authoritative code with penal sanctions.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 419
AViitten on the heart in creation, afterwards on two tallies of stone.
Could not do. Deliver from the guilt and so from the power of sin.
The law requires holiness but cannot impart it.
Condemns sin without converting the sinner.
Gives. the model, hut wants the power to mould us after it.
This impossibility of the law not from any fault of its own.
The law's inability sweetly met by Christ's ability.
Weak. In respect to this particular object of making righteous.
The law gives sin its strength instead of saving from it, 1 Cor.
XV. 56,
Through the flesh. Ha\dng to operate through a fallen nature.
Fitness in the Agent, l:)ut not in the subject to be acted on.
The Sculptor good, but the stone one that crumbles at the touch.
The Penman skilful, but the paper coarse and absorbent.
Commands and rules are unable to change the disposition.
The law cannot justify, because through the flesh we cannot obey.
The flesh essentially sinful. Not subject to the law of God, nor can
be, ver. 7.
God. What the law could not do, God has done by other means.
God's own act initiates the work of the world's redemption.
The mission of Christ is from God himself, and is —
1. The proof of His great love, John ill. 16 ; Rom. v. 8 ; 1 John
iv. 9, 10 ;
2. The highest manifestation of His wisdom, Eph. iii. 10 ;
3. The accomplishment of His eternal purpose, Acts iv. 28.
Salvation ascribed first to God, then to the Lamb, Rev. vii. 10.
The case of mankiud counted worthy the interposition of God.
Deliver from going down to the pit ; I have found a ransom. Job
xxxiii. 24.
O Israel, thou hast destroyed thyself, but in me is thine help, Hosea
xiii. 9.
Sending. Implies removing Him from His presence. Christ's
incarnation.
His pre-existence. As God, He had been ever with the Father,
John i. 1, 18 ; Prov. viii. 22-31.
God sent His Son to obey, sufl'er, and die. The climax of love.
Jacob sent Joseph to inquire about his brethren's welfare. Gen.
xxxvii. 13, 14 ;
God sent Jesus to secure it at the cost of His own life.
Foreknowledge of results would have deterred Jacob, but did not
deter God.
420 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Clirist came and gave His life voluntarily, Ps. xl. 6-8 ; Jolin x. 18 ;
Eph. V. 25.
Acted at the same time in obedience to His Father's will, Ps. xL
6-8 ; John xiv. 31.
His own Son. Indicating Christ's Godhead, John v. 18 ; Heb. i.
2 ; Phil. ii. 6.
Angels and men sons of God, Christ His own Son, Gen. vi. 2 ; Job
xxxviii. 7 ; 1 John iii. 1.
His own Son in whom the law of sin and death had no place.
Abraham's highest proof of love to God in giving up his son. Gen.
xxii. 16.
" His oim ; " emphatic, to mark— 1. The greatness of His love ;
2. The adequacy of the means for the salvation of men.
His own son the last surrender a parent's heart will make.
Angels sent to bear messages, help saints, and punish sinners.
God's own Son sent to suffer and die, and thereby to save.
God could send no greater ; no less would have been sufficient.
In the likeness of sinful flesh. Not— 1. In the likeness of flesh ;
Christ a real man with flesh and blood and not merely the form of
one.
Nor, 2. In sinful flesh. Christ's humanity without sin, Heb. iv. 15.
In the likeness of sinful flesh ; like sinful human nature.
Like sinful flesh, but without its sin. Exactness of Scripture lan-
guage.
Flesh put for entire human nature, spirit, soul, and body, as Rom.
i. 3.
Christ in all things like His brethren, but without sin, Heb. ii. 17,
18 ; iv. 15, 16.
Made like man in his sinful state without the sin of that state.
The likeness referring to the " sinful " as well as to the " flesh."
Christ like sinful humanity, yet not sinful Himself.
Subject to weakness, temptation, and suffering, like sinful flesh.
Present condition of man very different from his previous one.
Christ necessarily a partaker of human nature, Heb. ii. 14.
Man's substitute and surety must be a man himself.
The Redeemer of a man and his inheritance required to be a near
kinsman, Lev. xxv. 25 ; Ruth ii. 20, &c.
A brazen serpent appointed to heal the serpent's bite, Num. xxi. 9 ;
John iii. 14
A serpent without poison destroys the poison of the serpent.
Christ the woman's seed, therefore without part in Adam's sin.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 421
Had that nature without sin which had sin in all others.
Sinful flesh ; Gr., Flesh of sin ; sin now an attribute of flesh.
Christ, though man, yet sinless, 2 Cor. v. 21 ; John viii. 46 ; xiv.
30 ; 1 John iii. 5.
Conceived by the power of the Holy Ghost, therefore " that holy
thing," Luke i. 35.
Only a sinless Saviour could save a sinful world, Heb. vii. 26, 27.
His active as well as passive obedience the means of condemning sin.
The sacrifice that was to atone for sin to be without blemish, Lev.
i.3,4.
Much to send His Son in the likeness of flesh, stiU more of sinful
flesh.
The grace of Christ : though rich, yet for our sakes He became jpoor^
2 Cor. viii. 9.
For sin. 1. On account of sin ; 2. As a sacrifice for sin.
Christ came — 1. To satisfy /or sin ; 2. To save and sanctify /rom it.
His passive obedience indicated as the means of condemning sin.
The lawful captive must be delivered in a lawful manner.
Divine justice demanding death for sin must have its claim.
Divine blood must wash out the stains of human blood-guiltiness,
Ps. li. 7, 14.
God's truth and justice, together with sin's evil and demerit, to be
seen by the universe.
Before Christ can renew a soul. He must atone for its sin.
The blood of remission must precede the water of regeneration.
Infliction of law's penalty before bestowment of power to obey its
precepts.
Effusion of Christ's blood fifty days before the effusion of His Spirit.
In a sinner's experience pardon precedes purification.
Christ's death as a sacrifice for sin is sin's condemnation.
In Christ's flesh the law's honours were vindicated ;
In the believer's spirit the law's virtues are engraven.
Condemned sin. Punished it and destroyed its power.
Sin condemned and punished in Christ the Surety's person.
Chi'ist made to take the place of the sinner ; was made sin, 2 Cor.
V. 21.
Sin's condemnation seen more on Golgotha than in Gehenna ;
More in the cry from the cross than in the w\ailings from the pit.
Greater condemnation in an infinite Surety than in a finite sinner.
Sin condemned in the Son of God's love to save the children of
God's wrath.
422 SUGGESTIVE COMMENTARY. [CHAP. VIIL
To free rebels, Gotl sits in judgment and condemns sin in His o\ati
Son.
Condemned sin in Clirist to justify and so sanctify the sinner.
Sin condemned in the Surety, therefore no condemnation to the
believer.
Sin shown in Christ's death to be justly and infinitely damnable.
The penalty of sin endured, the power of sin necessarily broken.
The condemned cannot rule. Sin's strength lost when law received
its claims.
When Christ's heel was bruised. He bruised the serpent's head, Gen.
iii. 15.
Sin, which before condemned, is now condemned itself.
Believers freed from sin's penalty, their sin is doomed to death.
Sin lost its power to reign w4ien Christ received its sting.
In Christ's death the prince of this world w^as judged and cast out,
John xii. 31 ; xvi. 11.
By death Christ destroyed him that had the power of death, Heb.
ii. 14.
Justification by blood followed with sanctification by power.
Christ's death the victory, believers' life the spoils.
United to Christ, His victory over sin becomes mine.
Christ's blood, not Moses' bludgeon, destroys sin's power.
Moses led Israel to the Jordan ; Joshua brought them into Canaan.
From Christ's pierced side came not only blood but water, John
XX. 34.
Purification and peace the twin fruits of the cross.
" What hand the barb'd, th' envenom'd thought can draw ?
What healing hand can pour the balm of i)eace,
And turn my sight undaunted on the tomb ?
Witli joy, with grief, that healing hand I see.
It formed the skies, and yet it bleeds for me,
But bleeds the balm I want." Young.
In the flesh. 1. Man's flesh that sinned ; 2. Christ's flesh that
Hu (Hired.
Sin punislied and destroyed in the nature that connnitted it.
Condemned in tlie person of believers who still carry it in them.
Has its seat in man's flesh, but sits condemned in a believer's.
Sin may rnrje in a believer's flesh, but cannot reign in it, chap.
vi. 14.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 423
To ddwarov t. vofMOV, the impossible thincr of the law. Jtlor., Eras. Its impotency.
Pag., Beza. Weakness (imbecillitas) ; what tlie law was not able to make good. Eras.,
Tir., Cas. Impossibility. Dick. Inability. Flatt. The thing impossible to the law,
Rack., De Wette, Meyer. Viz., to justify. Pise. To free from the law of sin and deatli.
Par. To condemn sin and cause the righteousness of the law to be fulfilled in us. Tot.,
Dick. To subjugate sin, or the sinful lusts and affections of men. Stuart. To sanctify.
Alford. Condemn sin. De Wette Condemn sin and save the sinner. Benp Free us
from the dominion of sin, and render us happy and well-pleasing to God. Flatt. To
produce true holiness. Ols. To effect its own fulfilment. Von Hofm. 'Advparov,
weakness, impotency, Acts xiv. 8 ; Rom. xv. 1. Advvaros, used by LXX for P'?N,
Job V. 15 ; *?!, Job y. 16 ; xxxi. 16 ; ^''j'n, Joel iii. 10. To dSvp r. vofi., in respect to the
inability, Ac. Flatt. Nominative in apposition with the following sentence. De Wette.
— Ej' cp, Ac, the predicate of to aSw. r. v., the law's inability consisted in this that,
Ac. Von Hofm. — 'Hadeuei, could do nothing. Pag. Was destitute of strength. Beza.
Was weak (imbecillis). Eras., Tir., Vat. Was rendered impotent and inefficacious.
Pise. Was weakened. Flatt. — Ata r. crapKOS, through the flesh. Mor., Eras., Tir.
On account of the flesh (ob). Pise. (Propter). Cas., Zeg., Syr. In the flesh. Pag.,
Beza, Arm. Through natural corruption. Schi'itt. Depravity of human nature. Beng.
Through the strength of our carnal inclinations and desires. Stuart. Because of man's
inability to keep it. Henry. The flesh where sin had its power deprived the law of its
efficacy. De Wette. Man's corruption took the strength from the law. Ols. Through,;
not, on account of ; dia, with a genitive, often indicates the means through which, or
situation in which, a thing is done ; the flesh the medium through which the law wrought.
Alford. Weakness imputed not to the law, but to the flesh. Chrys. The flesh caused
that the Old Testament law wanted power to effect its own fulfilment : the man living
in the flesh must become a man living in Christ Jesus. Von Hofm. — lleixxpas, implies
pre-existence. De Wette. After He had sent. Von Hofm. — Tov eavTOV viov, the eternal
divine nature of the Son used to enhance the luve of God in sending Him. Ols. — Ei/
ofxOLCJfiaTC aapKOS d/mapTLas, in similitudinem carnis peccati. Vulg. In similitudine.
Eras., Trem., Par., Drus. Under the form (sub specie). Arab., Vat , Eras. Being
conformed to. Pag. In form like to. Beza, Pise. Likeness of sinful flesh. Tir., Zeg.,
Per. Flesh liable to sin. Pag., Beza, Pise. Contaminated by sin. Beza. Variously
afl3.icted as if guilty, Isa. liii. 4, 7. Grot. Without sin, but subject to suffering and death
like the flesh of sin. Tol. In a mortal body which was like sinful flesh. Hamm. Like
sinful men. Flatt. In human nature, a nature like our own. Hodge. In the flesh
which Christ and ourselves have in common. Alford. Likeness not only referred to
flesh, but its epithet sinful,— able to be tempted, subject to sensuous incitements, e.g.,
pain. De Wette. He was <xap^ (flesh), but not aap'^ afxaprias, only like it. Von Hofm.
Christ had not sinful fiesh, but flesh like ours which was sinful. Chrys. Took our
human nature, but without its sin. Theod. No countenance to Docetism and Manichae-
ism, nor to the idea of the sinfulness of Christ's human nature. — Hepi d/xapTias,
de peccato, concerning men's sin. Est., Tol. For sin (pro pecc.) Pag, Beza, Cas.,
Par. For sin, by expiating it or taking it away. Gom. On account of sin (pecc. causa).
Par. (Propter) ; used instead of Sia. Grot., Van Ess. As a sacrifice for sin. Vat.,
Beng. Through sin, i.e., Christ who was made sin; so Lev. v. 6, 7. 9, 11. LXX.
Glass, Dick., Lutk. That He might be a sacrifice for sin. Hamm. ' For sin,' in Okl
Testament, usual phrase for a sin-offering Whitby. By appointing Him to be a sacri-
fice to make expiation for sin. Doddr. As a sin-ofl'ering. Con. d: Hoivs., Thol., Barth.
On account of sin, i.e., to free from it and abolish it. Alford. Refers to expiation and
consequent removal of sin. Meyer, Von Hofm. Enduring as a sinner the death of
Binners. Theod. Ile/Jt a/*. = sacrifice for sin ; so Heb. x. 6 ; dvaia, uoderstood, but
424 SUGGESTIVE COMMENTARY. [CHAP. VIIT.
applied in rer. 8. Used by LXX for "NOn and CK>', Lev. \i. 23, Num. viii. 8 —
KareKpive, abolislied. Vat., Beza, Pise, Tol. Slew, Grot. Took away its guilt aud
power. Per. Adjudged to death Dick. Punished it in Christ's flesh, and so removes
it from ours. Par. Condemned in order to destroy it. Schdtt. Took away its con-
demning power. Whitby. Put it to rebuke, worsted it. Con. d- Hows. By active
and passive obedience, fulfilling the law and enduring its penalty. Thol. Refers to
Christ taking the condemnation of sin on Himself to remove it from us. Ols. Sin that
had condemned hitherto is now condemned and has lost its power. De Wette. Refers
not to the removal of guilt, but the practice of sin. Alford. The idea of condemning
lies nearest that of overcoming; sin viewed not as an act or guilt, but as a bias, prin-
ciple, or power. Ve Wette. Dying, he destroyed its power. Chrys. Punished it. Hodge,
Fritzsch. Took away its power ; gave judgment that its rule should cease. Barth. De-
prived it of strength. Van Ess. Passed judgment on it. iCria^jp. Killedor annihilated it.
Krehl, Thol. Annihilated it through judgment, did away with it throu,^h condemnation.
Phil. A condemnation in /ac<, a doing away with the rule of sin, not in word, but in an
act. VonHofm — 'Ev ttj aapKi, in our flesh. Zeg. In Christ's. Pise, Beza, Tol., Est.,
jS'yr. By the flesh per (camem). Eras. The sin that was in our flesh. Beng. In our
body wliere sin had introduced itself. Macknight. In His humanity. Flatt. In His
flesh ; Christ the representative of humanity. Ols. Sin viewed as having its place in
the nature with which we were born. Von Hofm.
4. That the righteousness of the law might be fulfilled in us, who walk not after the
flesh, but after the Spirit.
That. The object of Christ's mission, life, and sacrificial death.
Eighteousness. Righteous requirement in— -1. Precept ; 2. Penalty.
Obedience, the law's proper right and end ; penalty, when that fails.
Obedience to the law's precepts ; subjection to its penalty.
The first required ahvays ; the second in the event of sin.
All the law's statutes combined in one, with sanctions annexed.
Righteousness is— 1. The virtues the law enjoins ; 2. The vengeance
it threatens.
Law. Law of God which demanded obedience or death.
Requires only righteousness ; is holy, just, and good, vii. 12.
The practice of its virtues ; the vindication of its honour.
Its practical requirement is love to God and our neighbour ;
Its penal requirement death for every transgression.
The righteousness of the law only rendered by Christ, Matt. iii. 15.
This righteousness imputed to, and reproduced in, believers.
C)ut of llie righteousness of faith proceeds righteousness of life.
Fulfilled. 1. In our justification ; 2. In our sanctification.
All tliut the law demands it receives in believers —
1. In their Surety, His righteousness being imputed to them ;
2. In their own persons. His nature being imparted to them.
Fuiniled— 1. In its penalty endured by our Head;
CHAP. VIII.] SUGGESTIVE COMMENTARY. 425
2. In its precept obeyed Ly Ilim, and by ns in and through Him.
The fight was Christ's, the fruit of the victory ours. Chrys.
The debt pardoned and the object of the law fulfilled. Theod.
The law fulfilled — 1. Through Christ's obedience and death for us ;
2. Through His Spirit's mission and work in us.
Christ came both by water and by blood, 1 John v. 6.
Grace robs law of its right neither in precept nor penalty.
Christ the End of the law for righteousness in both, Rom. x. 4.
The object of His death — 1. Our justification ; 2. Our sanctifica-
tion.
Holiness its great end. Gal. i. 4 ; Eph. v. 26 ; John xvii. 19 ; Titus
ii. 14 ; 1 Pet. ii. 24.
Sanctification the special subject of this and the two preceding chap-
ters.
The law's penal righteousness fulfilled in us at once ;
Its preceptive righteousness gradually and at death completely.
By the new man all the law's precepts are obeyed, 1 John iii. 9.
By the old man they continue to be opposed till death.
In US. In those interested by faith in Christ's work ; those in
Christ, ver. 1,
In us, not hy us. Not I, but the grace of God which is with me, 1
Cor. XV. 10.
I live, yet not I, but Christ liveth in me, Gal. ii. 20.
I can do all things through Christ strengtliening me, Phil. iv. 13.
Christ made both righteousness and sanctification to us, 1 Cor. i. 30.
His death made effectual in us to the death of our sin, Rom. vi. 6.
Dead with Christ, we are also risen with Him to a new life, Rom.
vi. 4-11.
Who walk. Description of those in whom the above is realised,
see ver. 1.
Habitual tenor and character of life. Outward and inward life.
After the flesh. According to the principles and prompting of
corrupt nature.
Being in the flesh or unrenewed, we walk after the flesh.
Believers being renewed, walk not after the flesh but against it.
Character of the flesh afterwards given, ver. 7 ; the works described,
Gal. V. 19.
Delights in sensual rather than in spiritual enjojTiients.
Dislikes a holy God and puts the creature in His place.
Chooses a religion which is one of works rather than of grace.
Prefers the outward and sensuous to the inward and spiritual.
426 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Not merely does bad works, but trusts in fancied good ones.
After the Spirit. According to the promptings of the Spirit and a
p]ii ritual nature.
TJie Holy Spirit and that which is bom of Him utter the same voice,
John iii. 6.
Only two principles according to which a man can walk.
Not united to Christ, men must necessarily walk after the flesh ;
United to Christ, they must habitually walk after the Spirit.
The imregenerate, even in apparent good-doing, walk after the flesh ;
Believers, notwithstanding occasional evil-doing, walk after the Spirit,
The whole context a refutation of Antinomianism.
AiKaiUifJia T. vofiov, end, scope, and requirements of the law. Chrys. All the law
demands. Vat.. Pise, Gom., Est., Tol., Dick., Flatt, Stolz. All of precept and penalty.
Calv. The righteousness it requires. Luth. Its right. Par., Beng. The just thing.
Tol. That right (illud jus). Beza, Pag. Statutes; = DM>n, Num. xxx. 17; Deut. iv.
34, 40, 45. Hamm. Inward purity and righteousness the law required. Whitby.
Righteousness of the law in all its fundamental branches. Doddr. Precepts of the law.
Stuart. Demands. Hodge, Ols. Decrees. Con. & Hotos. Requirement. De Wette,
Meyer. Absolute righteousness. 0^5. Righteous demand. jEJJJiCoi. Requisition. .Brown.
Demand of the law taken collectively. Nielson. Implies freedom from the curse. Chrys.
Pardon and obedience. Theod. Imputation of Christ's righteousness for justification.
Cal., Vor., Pise. Sanctification. Gom,, Tol, Bucer, Doddr., Stuart, Ols., Thol., Barth.
Both justification and sanctification, though the first more suitable. Par. Righteous-
ness of life the fruit of righteousness by faith. Lanoe.— ^y^ripwdri, be accomplished or
done. Stuart. Find its full accomplishment. Alford. — ^'Ej' r|^lLV, in us. Pise, Eras.,
Tir., Cos., Mor. In respect to us. Flatt. By us. Stuart. Not by us ; men viewed only
as the bearers or element of the divine activity. Ols. In us, all being from God. Barth.
— llepLirarovai, the whole life-activity. De Wette, Meyer. That which belongs to the
law's receiving its demands. De Wette. The specific way and manner of its doing so.
Meyer. Only characterises Christians according to what shows them to have the law's
rtquirements fulfilled in them. Von Ilofm. For the rest, see under ver. 1.
5. For they that are after thejlesh do mind the things of the flesh ; but they that are
after the Spirit, the things of the Spirit.
For. Confirms the statement as to believers' life and character.
The description with and through the opposite. Given in contrast.
States of nature and grace strongly and clearly distinguished.
Sliows the necessity of deliverance from our natural condition.
That are. As to their real nature, character, and condition.
After the flesh. In their natural state ; still unrenewed.
The, stale of which walking alter the flesh is the fruit and proof.
To be after the Ih'sh is to be under the power of our corrupt nature ;
To loalk after the flesh is to exhibit it in our life and conduct.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 427
To be after the flesh equivalent to our being in the flesh, ver. 8, 9.
Mind. So Phil. iii. 19 ; savour, as Matt. xvi. 23 ; think, Rom. xii,
3 ; Acts xxviii. 22 ; 1 Cor. xiii. 1 1 ; Phil. i. 7 ; regard, Roni,
xiv. 6 ; be careful, Phil. iv. 10 ; set one's aflections, Col. iii. 2.
Refers to thoughts, views, likings, desires, aims, and pursuits.
To prosecute in thought, purpose, and will.
Have the mind — 1. Occupied with ; 2. Directed to ; 3. Governed
by.
Indicates the prevailing disposition and behaviour.
Character of our thoughts, views, and desires determined by our
state.
The fruit according to the tree, the stream to the fountain.
Our character is according to the object w^e set habitually before us.
The question is. In what direction does the needle point ?
The mind the forge of the thoughts ; as the mind so the man, Prov.
xxiii. 7.
Every man to his taste. An eternity of weal or woe in that taste.
Things of the flesh. 1. Objects suited to a carnal nature ;
2. Thoughts, desires, aims, &c., belonging to such a nature.
A man ruled by a carnal nature savours carnal things.
Natural and necessary affinity of the flesh with the things of the
flesh.
The carnal man has, and can have, only a taste for carnal things.
Things of the flesh those of the outward world, of self, and of sin.
The flesh, destitute of the true God, puts another in His place.
The character of the unregenerate to mind earthly things, Phil.
iii. 19.
1. Dragged after them by force of appetite ; 2. Driving after them
by choice of will.
Things of the flesh either gross or refined, fair or foul in appearance.
The master-idols of the flesh, — sensuality, avarice, and ambition.
After the Spirit. In possession and under the rule — 1. Of the
Holy Spirit ;
2. Of a new spiritual nature of which He is the Author.
Renewed in the spirit of our mind and having the Holy Spirit
dwelling in us.
Believers led. both by the Holy Spirit and by a spiritual nature.
Things of the Spirit. A natural and necessary affinity as before.
A spiritual nature will relish and seek after spiritual things.
1. Things belonging to the Holy Ghost, revealed and enjoined by
Him ;
423 SUGGESTIVE COMMENTARY. [CHAP. VITL
2. Things agreeable to the spiritual nature produced by Him.
The realities of religion and eternity ; things unseen and eternal,
2 Cor. iv. 18.
A divine Ucature ^^^ll savour, desire, and love the things of God, —
The divine character, communications, procedure, law.
The natural man receiveth not the things of the Spirit of God,
1 Cor. ii. 14.
The inner life manifests itself in its thoughts, views, desires, aims.
The internal mechanism indicated by the visible dial-plate.
Everything in the natural world produces according to its kijid.
To be in Christ is a new creation ; all things become new, 2 Cor.
V. 17.
Persons and things no longer regarded after the flesh, 2 Cor. v. 16.
God desired as the chief good instead of the things of the flesh, Ps.
Ixxiii. 25.
The truths of God embraced instead of the opinions of men.
The great change thus exhibited in consequence of union with
Christ, chap. vii. 4.
A service now rendered to God in the newness of the sj)irit, vii. 6.
The righteousness of the law fulfilled in this new state of things,
viii. 4.
Tap, indicates the giouud of the preceding- : as is the I, or nature, so will be the
disposition of the mind. Von Hofm. A fulfilment of the righteousness of the law
accomplished in the whole walk. Meyer. The two walks incompatible. De Wette. —
Oi /cara aapKa opres, in a carnal, unregenerate, natural state. Est., Par., Eras., Pise,
Beza. Remain under the influence of a corrupt, unregenerate nature. JDoddr. Live
according to tlie flesh. Macknight, Campbell. Born of the flesh. Ols. Are carnal.
Alford. After the flesh as an active abiding principle. Brown. — ^povovai, desire.
l^isc. Think. Syr. Savour, as Matt xvi. 23 (sapient). Vtdg., Eth., Pag, Mor., Beza.
Feel (sentiuut). Arab., Vat., Cas., Eras. Care for. Par., Tir. Thoughts or ficlings
flowing out of condition. Beng. Prefer and pursue. Doddr. Set our affection on and
use great pains to obtain, as Col. iii. 2. JJacknight. Have regard to ; act in accordance
with, Stuart. Imi)lies exercise of both head and heart. Hodge. Study, care, concern.
Thai. Aim and endeavour after. JDe Wette. Direct one's mind and efl'ort after. Phil.
Care for, strive after. Alford. Make the principal subjects of thought and objects of
affection. Brown. The appropriate direction of the whole inner man. Ols. The think-
ing and desiring. Von llofm. Are affectioned to. Mart. Think and have the mind to.
Diod. Favour or follow as a party ; so (ppoveip ra tcxjp 'AdrjvaioJV, to side with the
Athenians. Schott. Flesh and spirit personified. Frit. — Ta t. aapKOS, carnal things,
honours, riches, Ac, of the world. Par., Cam. Carnal pleasures. Vat. Works of the
flesh, all sins. Est., Par. Carnal and animal gratifications. Doddr. Fleshly things.
Con. d- Hows. Tilings belonging to the flesh, its objects and desires. Alford. Interests,
aims, and good things of the flesh. Phil. Objects of thought, choice, pursuit, and
enjoyment, suited to man's fallen nature. Barth. Present and sensible things, gross or
reflued. Brown. That state, indicated iu vii. 14-24, when the vovs, or mind, is takea
CHAP. VIII.] SUGGESTIVE COMMEKTART. 429
captive by the law of sin in the crap^ (flesh). 01s. — 01 Kara Tvevfia, spiritual men,
possessed and governed by the Spirit. Est. John iii. 6 ; born of the Spirit, experi-
mentally acquainted with the Spirit of life, ver. 2. Doddr. llvev^ia is the Holy Spirit,
or the principle of divine life introduced into us by the Spirit's co-operation. Flatt. —
To r. TTvevixaros, spiritual, intellectual, and sacred pleasures, suited to the nobler and
immortal part of their nature. Doddr. Thing's belonging to the Spirit, the higher aims
and objects of desire of the spiritual life. Alford. Things revealed and enjoined by the
Spirit, and agreeable to the new nature. Brown. The state indicated in vii. 25, when
the vov$ (mind) can serve the law of God, and only the (Xap^ (flesh) is subject to the
law of sin. Ols.
6. For to be carnally minded is death ; but to be spiritually minded is life and peace.
For. Reason for being in, and walking after, the Spirit. Its
blessedness.
To be carnally minded. Gr., The mind or savouring of the flesh.
The minding of the things of tke flesh or having a fleshly mind,
ver. 5.
A thinking, desiring, and endeavouring peculiar to a fleshly nature.
The consequence of being in or after the flesh, or unregenerate.
The mind of the flesh is all that proceeds from fallen, corrupt
nature.
Possible to be carnally minded even in the matters of religion.
Not only men but Christ may be known after the flesh, 2 Cor. v. 16.
The carnal mind deals with spiritual things, but neither discerns nor
desires them.
In Simon Magus, the flesh desired the Holy Ghost, but only for His
gifts. Acts viii. 17-19.
In Herod, it desired to see Jesus, but only as a matter of curiosity,
Luke xxiii. 8.
In Judas, it followed Christ, but only as a matter of covetousness or
ambition.
In religion, it makes men Pharisees, fanatics, or formalists.
Death. Not only has death as it consequence, but is death.
1. Sin a spiritual death ; 2. Misery or sensible death.
Present death. Death eternal its development and penal effect
1. Describes a character ; 2. Declares a consequence.
Believers freed from the law of sin and death and so from the camaJ
mind.
To be carnally minded is to be alienated from the life of God.
Extinction of the higher life and divine image in the souL
Apathy and antipathy to things holy, spiritual, and divine.
Death as to a man's duty and destiny as a moral creature.
430
SUGGESTIVE C03IMENTARY. [cHAP. VIII,
Death to his highest interests as an immortal being.
The snirit dead, the flesh is only living and its life a true death.
Disharmony in the soul, opposition to God and misery to man.
Restlessness, remorse, and terror about invisible things.
Moral agonies of malice, hatred, and revenge a part of death.
From the flesh as a fountain flow only streams of death.
All proceeding from an unrenewed heart is sin and death, Matt. xv.
19 ; Gal. v. 19.
The works of unrenewed men, even the best, but dead works, Heb.
ix. 14.
The ploughing and prayer of the wicked are sin, Prov. xxi. 4 ; xv.
8 ; xxviii. 9.
To sow to the flesh is to reap death and corruption, Gal. vi. 8.
Disappointment and torture in the indulgence of fleshly lusts ;
Desolation of heart and the damnation of hell after it.
Enough in carnal mindedness itself to make a hell.
" The mind is its own place, and of itself
Can make a heaven of hell, a hell of heaven," Milton,
Satan the highest example of carnal mindedness.
To be spiritually minded. Grr., The mind or savouring of the
Spirit.
To savour and seek the things that are spiritual and divine.
Not to deal with spiritual things, but to discern and desire them.
To be under the influence of a spiritual, renewed nature.
An unrenewed man is carnally minded even in spiritual things ;
A renewed man is spiritually minded even in carnal ones.
The carnal mind manifests itself even in the house of God ;
The spiritual mind discovers itself even in the world.
The carnal mind carnalises what is spiritual ;
The spiritual mind spiritualises what is carnal.
A man's character seen not so much in what he does as how he
does it.
A spiritually minded or regenerate man will —
1. Love, choose, and attach himself to spiritual things ;
2. View even carnal things with a spiritual eye ;
3. Do carnal as well as spiritual duties in a spiritual manner.
A sjjiritually minded man eats and drinks to the glory of God, ]
Cor. x. 31 ;
A carnally minded one fasts and prays for his own, Isa. Iviii. 4.
Life. 1. Spiritual life or holiness ; 2. Sensible life or happiness.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 431
Spiritiial-mindedness is the life both of God and of the soul of man.
A spiritual mind is the oflspring of the Spirit of life.
The renewed man a living man ; the unrenewed dead while he
lives.
A spiritual mind is akin to God wdio is the true life.
Alive and active, in regard — 1. To God's glory ; 2. Our own and
other's best interests.
Holiness and happiness found only in connection with spiritual-
mindedness.
Spiritual-mindedness and therefore life, impossible in a state of
nature.
Peace. l. Harmony ; 2. Rest ; 3. Well-being or happiness in
general.
Harmony — 1. With God ; 2. With our neighbour ; 3. With our-
selves.
Harmony of all the powers and faculties of the soul.
Rest — 1. From unholy passion ; 2. From anxious and fruitless toil.
The strife of inward passion only found in the flesh, Gal. v. 19, £0.
Foremost fruits of the Spirit are love, joy, peace, Gal. v. 22 ;
In the train are long-suffering, gentleness, goodness, ver. 22 ;
In the rear are faith or calm repose, meekness, temperance, ver. 23.
In the renew-ed man tlie main question of his being is settled.
His soul at peace with God rides at anchor amid the storms of life.
Happiness guaranteed for eternity secures happiness here.
The serene in prospect imparts a serene to the present.
Faith responds. It is well, even in the presence of death.
Life and peace in blessed conjunction ; not raging life nor stupid
peace.
Not the life of a bear-garden nor the peace of the grave.
A placid and peaceful life, a vital and active peace.
Life that has peace in it and peace penetrated with life.
" A cordial him sustains that cannot fail.
By pleasures imsubdued, unbroke by pain,
He shares the omnipotence he trusts :
All bearing, all attempting till he falls,
And when he falls, writes ' Vici ' on his shield." Young.
Tap, but. Campbell, Macknight, Hodge. Now. Doddr.— To (ppovrjfMa r. aapKOS,
to savour (sapere) accordiog to the flesh. Eras. What the flesh savours. Beza. Wis-
dom (prudentia) of the flesh Vulg., Mor., Par. Its thinking. Syr. Cousidering.
Dutdi Bible. Desire. Pise. Understanding. I'ag. Sense or feeling (sensus). Pise
432 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Counsel or design. Arab. Study (studium). Cast. Aflfection. Mart. Thought and
afffction. Diod. Imagination, = "^T., Gen. vi. 5. Grot. A carnal life. Gom. Skill in
sinning. Par. Most splendid human thoughts and cogitations. Cam. Grosser impulses
o.' the mind. Cfirys. Wantonness of the passions. Theod. Thought or feeling. Benfj.
Preferring and pursuing its interests. Doddr. Lust : (ppovrjfia, a figurative expres-
sion for iindviJ.ia, occasioned by what precedes. De Wette. Aim or endeavour. Fhil.
To desire or pursue carnal things. Hodge. Fleshly mind. Con. d: Hows. Mind of the
tlesh. Ellicot, Campbell. Minding. Macknight. Thoughts, cares, and desires of the
flesh. vlZ/ord. That on which the minding or pursuing goes out. Nielson. To (ppovrjfia
T. aapKOS — 6 (ppovei i] aap^, what the flesh thinks or savours. Von Hofm. = Boi;-
XT/yua. de\r]/xa. Hesych — T. aapKOS, a simple possessive, and not a genitive of quality.
Ellicot. — Qavaros, spiritual misery, the opposite of life and peace. Phil. End of the
pursuits of carnal men. Stuart. Misery as extending to eternity. Doddr., Alford. The
punishment of sin. Theod. The cause of death. Flatt. — ^iprjvr], peace with God.
Theod. Inward satisfaction. Brown. To be spiritually minded the source of salvation
and life. Flatt.
7. Because the carnal mind is enmity against God ; for it is not subject to the law of
God, neither indeed can be.
Because. The reason — 1. Whj to be carnally minded is deatli ;
2. Why it is necessary to be renewed in order to holiness.
Carnal mind. Gr., Mind of the flesh. Same expression as in ver. 6.
1. The product of corrupt nature ; 2. That nature itself.
The imagination of the thoughts of man's natural heart only evil,
Gen. vi. 5.
Enmity against God. Unchangeably and intensely opposed to
Him.
The heart necessarily either for or against God, Matt. vi. 24.
Originally /or God ; through and since the fall against Him.
Dislikes HLs person, His precepts, and His procedure.
Loves the world and the things of it, and so hates God, 1 John
ii. 15.
Hatred increased by God's known purpose to punish it.
The fle-sh hates God — 1. Because holy ; 2. Opposed to its pleasures
and ways.
Against God ; not any God, but the true and onhj one. No figment
of the fancy.
The nulural mind hates the true God and so substitutes false ones.
Hates a God wlio hates and punishes sin, and who claims the heart
as His due.
Enmity against God not always actively alive or sensibly felt.
No malevolent feeling against an object unthought of.
Emuity seen in the exclusion of God from men's thoughts.
:HAP. VIII.] SUGGESTIVE COMMENTARY. 433
God not in all their thoughts, Ps. x. 4. Without God in the world,
Eph. ii. 12.
Their language, Depart from us, we desire not the knowledge of
•Thy ways, Job xxi. 14.
The more God is revealed to the carnal mind, the more it hates Him,
John XV. 24.
Its enmity against God seen in its enmity against Christ, John
XV. 23.
Estrangement of the soul from God is enmity in the soul to God,
Eph. iv. 18.
Satan's own character given in this expression, Enmity against God.
The carnal mind not only renders a man dead but devil-like.
Greater wickedness inconceivable than enmity against God :
Our Creator, from whom we have our being and to whom we be-
long ;
Our Preserver, who has watched over us and preserved us from
infancy ;
Our Benefactor, from whom we have daily received countless mercies ;
The Being, whose character is the perfection of moral excellence ;
Whose ways are those of spotless purity and unbending rectitude ;
Who has declared HimseK to be Love, and given the highest evidence
of it ;
Who, to deliver us from sin and its consequences, gave up His ovni
Son to death.
Terrible character of sin. Justice of its endless punishment.
The carnal mind not merely an enemy, but eimiity itself against
God.
Under all its various forms and phases remains enmity still.
Impossible to be improved, therefore only to be crucified and de-
stroyed.
Instead of the carnal mind, provision made in Christ for a spiritual
one.
If any man be in Christ, he is a new creature ; there is a new
creation, 2 Cor. v. 17.
A-bsolute necessity of regeneration or the new birth, John iii. 3-7.
STot subject. Does not submit itself. Evidence and effect of its
enmity to God.
Law of God. His authoritative revealed will as our Creator.
The law, which is spiritual, holy, just, and good, Rom. vii. 12, 14.
Forbids any other god but the true, and pronounces covetousnes.
idolatry.
2 E
434 SUGGESTIVE COMMENTARY. [CHAP. VIII.
A carnal mind cannot possibly be subject to a spiritual law.
Neither can be. The carnal mind's opposition to God slaw un-
changeable. ^ -,, 1 J_^ 1 • ^
A carnal man may become subject to God's law, the carnal mind
never. . , a ,-
h How can snow become warm ? By ceasing to be snow. Angushne.
The flesh essentially sinful ; its mind constant opposition to God's
law.
A new nature to be created, not the old one improved.
The carnal mind may do religious things, but never delight in true
religion. ^ - ^
Nothing prevents obedience to God's law but the carnal mmd.
Instead'' of the flesh and a carnal mind must be the spirit and a
spiritual one.
'Ex^pa (ixO(^, to hate), an enmity. Luth. Inimical. Stuart. Strong expression
for hoetile or opposed to. Hodge. Heb. nn\v, Gen. iii. 15 ; nNf^', hat<-ed, Prov. x. 18 ;
XV 17 • xxvi 26. — Ovx viroTaaaerai, does not obey its precepts. Stuart. Is not
conformed'to'it Brown. Does not submit itself. Ellicot. Refers not to (ppovrjixa,
but to aap^ (flesh), the fallen nature in man. Von Hofm.— OvSe yap bwarai, for
neither can it be ; cannot, because against its nature ; its disposition opposed to God
and nis law ; strong argument against the doctrine of free-will in a natural man. Phil.
8. So then they that are in the flesh cannot please God.
So then. Gr., But, or now. Necessity of regeneration to be in-
ferred.
Same thought continued. Character of the flesh and its disposition.
In the flesh. In a natural, unrenewed state. That state now flesh,
Gen. vi. 5.
To be in the flesh is to have the flesh as our life-element.
" In the flesli," the inner character ; " after the flesh," its outer
manifestation.
" In the flesh," indicates the fountain ; " after the flesh," the streams,
" In the flesh," used with a different meaning in Phil. i. 24 ; Col.
ii. 1, &c.
Fallen nature called '• flesh," as the body with its appetites bears
rule.
Slaves to their appetites and passions make even their soul to be
flesh. Chrys.
Paul distinguishes between walking in the flesh and warring after it,
2 Cor. X. 3.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 435
The former unavoidable while in the body ; the latter ever to be
shunned.
Please. 1. To afford pleasure or satisfaction ; 2. To study to do so,
1 Cor. X. 33 ; Gal. i. 10.
To please God is to walk with Him, Heb. xi. 5 compared with
Gen. V. 24.
To please God the proper aim of a rational creature's life.
The object of gospel doctrine and gospel grace, 1 Thess. iv. 1.
The conduct honoured in Enoch with exemption from death, Heb.
xi. 5.
Impossible to please God in a carnal, unrenewed state.
God requires the heart and truth in the inward parts, Prov. xxiii.
26 ; Ps. li. 6.
From the flesh proceed only the works which God hates, Gal. v. 19.
Even religious acts done in the flesh not pleasing to God, Prov. xv.
8 ; Isa. i. 11 ; because —
1. Not done from love, but from fear or hope of reward ;
2. Done to aj^pease the disquiet of an alarmed conscience ;
3. Done to please ourselves or gain the aj)plause of other men ;
4. The mere result of education, custom, or fashion.
Ae, therefore. Cal. So that. i>oddr. But. Fhil., Alford. Indicates only the con-
tinuance of the same thought. Ols. — Ot ev aapKL ovres, under the government of a
fleshly principle. Doddr. EtVai Kara <x., indicates a quality; eivai ev a., a state;
a state in which the man's being is shut up in the flesh. Von Hofm. — Ej' <x. eipai,
to live and move in the flesh ; differs only in form from Kara <y. (viii. 5), and crapKiKou
eivai (vii. 14); ev denotes the element or sphere, Kara, the rule or direction. Phil. —
'Apecrai, from dpco. to fit ; that only pleasing which is fitting and agreeable to our
views and wishes. — Ov BwavraL, a guilty and punishable inability. Phil. To be car-
nally minded is to ask nothing after God, care nothing about Him, understand nothing
of Him. Luther. Vitium est non natural. Aug.
9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God divell in
you. Now, if any man have not the Spirit of Christ, he is none of His.
Not in the flesh. Believers no longer in a natural, unrenewed
state.
The flesh no longer their life-element or ruling principle.
In the flesh physically while on earth, no longer in it morally.
To be in the flesh, and the flesh to be in us, two difl'erent things.
In the Spirit. Kenewed and governed by the Spirit ; the Spirit
their life-element.
The ruling nature or principle in believers a spiritual one.
436 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Believers translated out of the sphere of tlie flesh into that of the
Spirit.
Hence their character as saints or holy, chap. i. 7. Saints here
addressed.
Mighty change wrought in regeneration, Titus iii. 2-4 ; 1 Cor. vi.
9-11.
!Men either in the flesh or in the Spirit. No middle condition.
All in the flesh till born again by the Spirit of God, John iii. 6, 7.
Out of Christ, we are in the flesh ; in Hini, we are in the Spirit, 2
Cor. V. 17.
The difference between believers and the world not in degree but in
kind.
A different and opposite moral nature and life-element in each.
If so be. 1. Since, as in 2 Thess. i. 6 ; 2. Provided that.
Spirit of God. Holy Ghost in believers, 1 Gor. iii. 16, 17 ; vi. 19 ;
2 Cor. vi. 16 ; John xiv. 23-26.
The spiritual nature akin to the Holy Ghost, as born of Him, John
iii. 6.
Dwell in you. Actual and personal inhabitation of believers by the
Spirit.
Not mere influence but indwelling. Like sin in the flesh, vii. 17.
The believer's body made the Holy Ghost's temple, 1 Cor. iii. 16,
17 ; vi. 19.
Believers a habitation of God through His Spirit, Eph. ii. 22.
New Testament economy distinguished by this indwelling of the
Spirit, Ezek. xxxvi. 27.
In the Old, God dwelt among His people ; in the New, He dwells in
them.
Typified by the Shekinah or divine presence in the tabernacle.
The Spirit dwells in Christ the Head, therefore also in the members,
1 Cor. vi. 15, 17.
Operates on the unregenerate, dioells in the regenerate.
As an inmate He seals and sacrifices, instructs and comforts.
The Spirit in us an evidence that we are in Christ.
The indwelling on the part of God and the believer reciprocal, 1
John iv. 16.
Now if, &c. Solemn word to professors of Christianity.
ISIenibcrs of the Church not on that account members of Christ.
Not Christ's name on us, but His nature in us, makes us Christians.
Church members, therefore, carefully to examine themselves, 1 Cor.
li. 28 ; 2 Cor. xiii. 5.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 437
Great possibility of self-deception and final miscamage, 1 Cor. vi. 9 ;
Gal. vi. 7. "
Any man. However long and flaming his profession ;
Whatever his position in the world and in the Chnrch.
" I wonder if any of the rulers of the Church will be saved." Clirys.
Have not. Does not possess really and inwardly as his own.
Not j)rofessing, but possessing, distinguishes a Christian.
The Spirit of Christ the believer's ever abiding possession.
This possession indicated partly by feeling, still more by fruit.
Spirit of Christ. Belonging to, proceeding from, dwelling in
Christ.
The Spirit proceeds from Christ as God, dwells in Him as man.
Given to Him by the Father without measure, John iii. 34.
Given by Him to believers in measure, Eph. iv. 7-11 ; 1 Cor. iii. 5.
The office of Christ to baptize with the Holy Ghost and fire. Matt.
iii. 11.
Impartation of the Spirit the fruit of Christ's death, Luke xii. 49,
50 ; Titus iii. 6.
Only fully given after His ascension, Acts ii. 33 ; Ps. Ixviii. 18 ;
Eph. iv. 8 ; John vii. 39.
Spirit of Chi-ist also the Spirit of God ; hence Christ a divine
person.
Called the Spirit of His Son in relation to the sonship of believers.
Gal. iv. 6.
Here the Spirit of Christ in relation to believers as His members.
Spirit common to Christ and believers. Greater nearness as the
Spirit of Christ.
" Spirit of Christ " suggests both the ground and necessity of our
having Him.
The Father, Christ, and the Spirit in this verse. Each a divine, yet
distinct person.
Precious testimony to the Trinity and its economy in relation to
believers.
He who has the Spirit has Christ, and he who has Christ has God,
1 Cor. xii. 3-6 ; Eph. iv. 4-7.
He. Gr., That person. Emphatic. Wlioever the person may be.
None of His. Does not belong to Christ ; has no personal interest
in Him.
No true disciple, John xv. 8 ; no member of His body, Eph. v. 30 ;
none of His brethren, Heb. ii. 12, 17 ; none of His sheep, John
X. 28 ; no part of His Bride, Rev. xxi. 9.
438 SUGGESTIVE COMMENTARY. [CHAP. VIIL
A mutual possession on the part of Christ and His people, Song
ii. 16.
The possession of Christ's Spirit makes us the possession of Christ.
The Spirit the bond of imion between Christ and His members,
1 Cor. vi. 17.
Communication of His Spirit symbolised by the washing with water.
If I wash thee not, thou hast no part with me, John xiii. 8 ; Ezek.
xxxvi. 25.
Baptism with water makes us members of Christ's Church ;
Baptism witli the Holy Ghost makes us members of Christ himself.
All who are Christ's, He — 1. Redeems ; 2. Regenerates ; 3. Resides
in, Ps. cxxxii. 14.
If I am not Christ's, what, where, and whose am I ?
Ev TTvevfiaTi, opposite of iv aapKi ; in the element of the spiritual nature ; equi-
valent to Kara ttv., ver. 5. = irvevfiaTiKot, spiritual. Phil. — Elxep, since, as 2
Thess. i. 6; expressing strong confidence. C'hrys., Ols. If indeed; elirep used when
speaking of a thing which is supposed to be, but is left uncertain whether rightly or not.
Phil. Provided that. Alford. As truly as. NieJson. — 01k€i, implies intimate fellow,
ship, active operation, constancy of abode. Burlcitt. Actual and personal inhabitation.
Chal. Continual filling. Thol. Permanent influence. Broxon. Rabbins: 'The Holy
Spirit abides upon them.' — Hvevfia Xpiarov, Spirit whom Christ imparts. Stuart. So
called as communicated to a believer ; a special manifestation of the Spirit of God.
Thol. Spirit of Christ as the possession of Christ, who is therefore God : a proof-text
for the doctrine held by the Western Church of the procession of the Holy Ghost from
the Son as well as from the Father, '■patrtifilioque.''-Phil.
10. And if Christ be in you, the body is dead because of sin ; but the Spirit is life
because of righteousness.
If Christ be in you. Christ implied to be in us when His Spirit
is, ver. 9.
To be in Christ connected with having Christ in us, John xiv. 20.
Christ in us the evidence that we are in Clirist.
In Christ expresses state ; Christ in us a privilege belonging to it.
In Christ first ; Christ in us next. Union before communion.
The tabernacle erected and anointed, then inhabited, Exod. xl. 2, 9,
33, 34.
In Christ expresses relation ; Clirist in us expresses character.
In Christ makes His merits ours ; Christ in us. His image.
In Christ is salvation ; Christ in us is the fruit of it.
In Clirist brings us to heaven ; Christ in us brings heaven to U3,
K'jv. iii. 21.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 439
Christ out of us the ground of faith ; Christ in us the hope of glory,
Col. i. 27.
Either Christ must be in us or we have no part in Christ, 2 Cor.
xiii. 5.
Christ in us as our life. Gal. ii. 20. The great oT)ject of His own
desire, John xvii. 23, 26.
Body. The lowest part of our constitution. Here opposed to spirit.
Man's constitution threefold, spirit, soul, and body, 1 Thess. v. 23.
Body viewed as the special seat and organ of sin. Col. iii. 5.
The believer's body redeemed as well as his soul and spirit, Eph. i.
14 ; 1 Cor. vi. 20.
The temple of God, 1 Cor. vi. 19, 20 ; his members the members of
Christ, ver. 15.
His body to be sanctified and employed for God's glory, Eom. vi. 19 ;
1 Thess. V. 23.
To be one day glorified after the pattern of Christ's glorious body,
Phil. iii. 21.
Dead. 1. As under sentence of death and in progress towards it,
chap. vi. 12.
In a state of humiliation, weakness, suffering, and mortality.
2. Destitute of the life and vigour belonging to it at its creation.
The bodies of believers not what they were, nor yet what they shall
be.
Like Christ's body, a temple to be taken down and reared again,
John ii. 19.
To be endowed with life-powers, which it does not now possess.
Such powers probably possessed originally, but lost by sin.
Abraham's body dead when destitute of natural vigour, iv. 19 ; Heb.
xi. 12.
Death of the believer's body a step to its glorification, 1 Cor. xv.
50-54.
Hence death as well as life included in his inventory, 1 Cor. iii. 22.
In Christ, the curse thus converted into a blessing. Rev. xiv. 13.
" Rich death that realises all my cares ;
Death of all pain the period, not of joy.
Death wounds to cure ; we fall, we rise, we reign ;
Spring from our fetters, fasten on the skies,
Where blooming Eden withers in our sight.
Death gives us more than was in Eden lost.
This king of terrors is the prince of peace." Young,
440 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Because of sin. 1- The penalty of sin ; 2, The jjresence of sin h\
thein.
Universal death the consequence of Adam's sin, v. 12 ; 1 Cor.xv. 22.
Sinful bias in believers a fountain of death.
Sin in the body as the leprosy was sometimes in a house. Lev.
xiv. 45.
A moral virus working in it and requiring its dissolution.
Death the believer's release from the warfare with sin.
His deliverance from the presence of a hateful enemy.
Freedom from the clog of a materialism which fetters his spirit.
Innnortality in the present body would but eternise his woe.
Death now a gracious provision. The believer's final remedy.
Spirit. 1. Highest part of man's nature ; 2. The new nature ; 3.
The Holy Ghost.
The believer's spirit renewed and penetrated by the Spirit of God.
Life. In the fullest sense ; holiness, happiness, vigour, perpetuity.
The spirit is life because penetrated with the Spirit of life.
So pervaded with life as to be not merely living but life.
Not, shall have life ; but, is life. The believer's present state.
Death in his flesh or fallen nature ; life, and only life, in his re-
newed spirit.
Death in his body for a time ; life permanently in his spirit.
The body ultimately to partake of the life which is now in the
spirit.
A believer has life in his spirit ; others only in their body.
'J'lie Spirit of God is in believers as a quickening spirit, ver. 2.
Because of righteousness. 1. The imputed righteousness of
Christ.
2. The implanted righteousness of the Holy Spirit.
Life and righteousness, sin and death inseparably connected.
lligliteousness of faith develops into righteousness of life.
No life to a sinner but through righteousness wrought by Christ.
No life in a saint but through righteousness wrought by the Spirit.
The first Adam's sin brought death, the Second Adam's righteous-
ness brin<'s life.
Soj/xa, ]>hysical hody. Most. Carnal nature. Pise. Flesh, man before conversion.
Cobbin. — 'StKfiov, mortal, obnoxious to death. Aug., Vat., Zeg., Est., Far., Beza, Calv.,
Gom., JSeng., Thnl., Hodge, Brown. Spiritually dead. Chrys. Deprived of its original
liberty. Grot. I'liysically dead. Doddr. Liable to present death. Pyle. Subject to
Oeath. Flatt. Mortified. Theod., Stuart. As pood as dead. Meyer, Lange. Partaker
of death as already present, as 2 Cor. i. 10. De h'ette. Given up to death and having
CHAP. VIII.] SUGGESTIVE COMMENTARY. 441
already the germ of corporal and spiritual death in it, vi. 7; vii. 14. Barth. Still re-
mains dead (2 Cor. iv. 11-14), under the power of physical death. AlJ'ord. Has none of
the elements of spiritual life. Barnes. Not yet showing itself in its true nature. Ols.
Adjudged and given up to death. Fhil. In a state of condemnation and helplessness.
Brown. In a state of death, morally, Thol. In a state of death which only ends in
man's dying ; but is present already through sin in the nature, which makes the body
incapable of being a revelation of true life. Von Hofin. Classics : <pvaei veKpov,
mortal by nature. Arrian in Epic. — At a/xapTcas, on account of sin. Eras., Pag.,
Trem. Eve's sin. Beza, Tol. Indwelling sin. Par. The first sin. JDoddr., Pyle. Sin
as the efiBcient cause of the death. De Wette. Sin present in the body. Ols., Phil. la
the nature. Von Hofm. Sinful bias. Barth. Sin to which it tends. Con. dc Hows.
Sin in which of itself it stands, and which it serves. Alford. Adam's sin. Brown.
A virus in the body working and requiring its dissolution. Chal. By reason of sin.
Ellicot. Because of sin. Mart. Through sin. Diod. In respect to sin, which cannot
now excite its evil appetites and desires. Or. So as not to practise it. Theod. As to
avoiding sin. Grot. Dead as to sin, which cannot compel us to sin as before Pise. In
respect to sin. Camp., Mackn. — Hvev/xa, man's spirit. (Ecuvi., Est., Ruck., Be Wett>;
Thol., Meyer. Rational part renewed by grace. Par. Soul now made spiritual. Theod.
Spiritual nature of a believer. Phil. Spirit of a man as pervaded by the Holy Ghost.
Meyer, Lange, Thol., Alford. The soul. Hodge. The Holy Spirit. Chrys., Athan., Hit.,
Tol. Par. — Zwt;, man's spirit immortal. Vat. A cause of life. Grot. Living (reading
^cov). Syr., Trem., Cas. Lives (reading tv)- Vulg., Or., Anselm., Tol. Renewed
spirit lives by the life of grace. Men., Tir. Is active, vigorous. Pise. Lives after the
resurrection a higher and eternal life. Beza. Lives, and shall after death continue
living, active and happy. Doddr. Will live in the happiest manner. Flatt. Fuller
designation for fwj/ ; not — 1. A spiritual life ; nor, 2. Happiness ; but, 3. A physico-
moral life in the fullest sense. De Wette. Already a present thing. Phil. A holy and
happy existence in the favour of God. Stuart, Hodge. Spiritual life now, the dead body
revived and made immortal in due time. Brown. Has been made alive through the
plan of justification. Cobbin. The believer has a spirit which is life, and makes him in
the full sense of the word a living man ; life in reality, to which no death succeeds. Von
Hofm. Life emphatically, exalted physical life to which the body through a higher
organisation shall also be elevated. Thol. Thoroughly active continual life. Lange.
The Holy Spirit the Author of life and living in Himself. Chrys., Athan., Hil.—Aia
bLKaLO<JvvT}V, on account of righteousness, i.e., Christ's imputed to us. Tol., Bra., Par.,
Doddr., Meyer. Through righteousness, i.e., justifying and quickening grace. Tir.,
Men., Eras., Mor. Justification. Knapp. Moral righteousness of conduct. De Wette,
Thol. On account of righteousness communicated by the J'OLis (mind). Ols. That right-
eousness which a man has as a Christian, the righteousness of Christ. Von Hofm.
Righteousness the cause of the life and the proof of it. Chrys. 1. Justification ; 2.
Moral renovation. Hodge. Implanted righteousness. Alford.
11. But if the Spirit of Him that raised up Jesus from the dead dwell in you. He that
raised up Christ from the dead shall also quicken your mortal bodies by His Spirit
that dwelleth in you.
Spirit. Already called both the Spirit of God and of Christ, ver. 9.
Here represented as the agent in Christ's resurrection. So 1 Pet.
iii. 18 ; John vi. 63.
Him that raised up Jesus— viz., the Father, vi. 4 ; Acts ii. 24, '32,
33 ; Eph. i. 17-20.
442 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Christ's resnrrection ascribed to God, Acts iii. 15, 2G ; 1 Cor. xv. 15 ;
2 Cor. iv. 14 ; 1 Pet, i. 21.
Sometimes ascribed to Himself, Jolm ii. 19 ; by tlie Father's ap-
pointment, X. 18.
The resurrection suggested by the terms " dead " and " life " (ver.
10). Compare Rom. vi. 4-13.
Believer's body like Christ's dead, but to be quickened and raised to
life.
Tlie name Jesus here used, the reference being to Himself personally.
Jesus the personal, Christ (or Anointed) the official name.
Jesus as the divine Son of Mary, Christ as our covenant Head.
Jesus as an individual, Christ as a public representative.
Raised up Christ. Reference to Him as the Head of His body the
Church.
The Head having been raised, so must the members, Eph. ii. 5, 6.
Quicken. 1. Physically ; 2. Spiritually. More than to raise.
Reference to believers' bodies — 1. As now dead, ver. 10 ;
2. As suffering dissolution and lying in the grave.
Believers' bodies made to partake of the life of their spirit.
The bodies of others allied to dead souls and pervaded with death.
Believers' bodies quickened, others only raised and reanimated.
Nothing but life in believers after the resurrection, Dan. xii. 2 ;
John V. 29.
Quickening an inner process, not a mere outward event.
Life gradually introduced by the Spirit into a believer's person.
Mortal bodies. Our grosser part remaining subject to death.
IjL'lievers quickened gradually. Bodies still mortal.
Bodies mortal because of sin. Christ's heel bruised by Satan.
The body not renewed till the resurrection ; the spirit now.
Mortal bodies viewed as chiefly the seat and organ of sin (vi. 12.)
Body to be quickened, deeds of the body to be mortified, Col. iii. 6.
Bodies mortal, a reason for seeking heavenly objects, Col. iii. 2, 3 ;
1 Cor. vii. 29.
Wise not to build our nest in a forest doomed to death.
" Wlio builds on less than an immortal base,
Fond as he seems, condemns his joys to death." Young.
By His Spirit. 1. On His account ; 2. By His means. Both
readings found.
The indwelling of the Holy Si)irit in believers is—
1. The reason ; 2. The means of the quickening of their bodies.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 443
The Spirit the bond of union between Christ and believers, 1 Cor.
vi. 17.
His present indwelling the guarantee of oiir future resurrection.
Given as Gods pledge that He ^vill save to the uttermost, 2 Cor.
i. 22.
God's seal on believers till the day of final redemption, Eph. iv. 30.
The Spirit has a work to do with believers' bodies as well as their
souls.
Takes possession of them in Christ's name as His redeemed property.
Makes them holy and quickens them as He did Christ's own.
His hallowed temple not to remain under the power of death.
Body, soul, and spirit to be ransomed from death, Hosea xiii. 14 ;
1. By Christ through purchase ; 2. By the Spirit tlirough power.
So Israel from Egypt. Not a hoof shall be left behind, Exod. x. 26.
Dwelleth. Not dwelt ; the Spirit's indwelling continuaL
The Holy Spirit in real union with a believer's spirit ;
Hence a real indwelling in the believer's body.
ZwoTTOtTycei, more than to raise up. Chrys. Christ's resurrection a pledge of our
own. Theod. Make immortal like Christ's body. Fa^. Continual operation of tlie Spirit,
mortifying sin and restoring to a heavenly life. Calv. Gradually sanctifying the body,
Kollner, Krehl, De Wette. Quicken them physically. Aug., Beng., Doddr., Thol.
Spiritually for the service of God. Stuart, Phil. Make them alive and active for God.
Cobbin. Believers participate in the resurrection of Christ. I)e Wette. Gradual
annihilation of the power of sin and death in believers' bodies Barth. Gradual intro-
duction of life into the whole person. Meyer. Shall remove its mortality. Von Hofm.
Quicken spiritually and physically. Alford. No allusion here to the resurrection.
Barnes.— Kai, even your mortal bodies. Ellicot.—QvriTa, not v€Kpa here as in vi. 12,
the subject being not redemption out of a state, but the removal of a misfortune. Von
lldfm. — i^i-O- Tov ifOLKOVUTOs avTOV TTvev/xaros. So Cod. Sin., and Alex., and seme
others. Cod. Vat., and others, as well as ancient versions and Fathers, have dia to,
&c., on account of. So Eng. Margin, 'because of.' The latter reading generally ]>re-
ferred. So Vulg., Luth., Beza, Beng., Flatt, De Wette, Von Hofm., Elllcot. The Spirit
the pledge of our fellowship with the Risen One. Phil. The Spirit prepares the believers
body, but the resurrection itself God's distinct act. Lange. The genitive (by means of)
to be preferred on critical grounds, and as agreeing best with the connection ; the Spirit
the means of the resurrection, Nielson. According to ancient Rabbis, 'the Holy Spirit
brings to the resurrection of the dead.'— 'E;'oikol'Vtos, dwelling not materially but
really in our material bodies. Ols.
12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
Therefore, brethren. Doctrine merges into exhortation. Its prac-
tical effect.
We are. Are really, and should so consider ourselves.
444 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Spoken of those botli actually redeemed and renewed.
Debtors. Bound by duty and obligation. The more received, the
more Ave owe.
Believers debtors to— 1. The Father, who loved them and gave His
Son for them ;
2. The Son, who loved them and gave Himself for them
3. The Spirit, who loves, renews, dwells in, and quickens them.
Special reference to the Spirit, who dwells in, and will quicken their
bodies.
The debt one of grateful love, " I am Thy servant ; Thou hast loosed
my bonds," Ps. cxvi. 16.
Under the Father and the Son we owe all our grace and comfort to
the Spirit.
The Spirit accompanies us through life as our Comforter, Tutor, and
Guide.
Sanctifies our bodies now, and will raise them up in glory hereafter.
The Author of all that is good — 1. In character ; 2. In experience ;
3. In hope.
The love experienced and benefits received can never be repaid.
To a renewed nature the debt of love becomes delight.
Debtors not to a faultless but a faithful obedience.
Debtors to aim — 1. At the holiness which it is the Spirit's object to
impart ;
2. At the mortification of sin which it is the Spirit's object to
destroy.
Our obligation is to the Spirit, to obey His motions, not to the flesh,
to oljey its lusts.
Not to the flesh. Doctrine and duty taught from their opposites.
The negative a stronger way of expressing a positive truth.
Much often left by the apostle to be supplied by the reader.
An active and attentive mind supposed in the reading of this Epistle.
The negative side often given to guard against abuse, chap. iii. 8,
31 ; vi. 1, 15.
Sometimes more important to say what a thing is 7iot than what
it is.
Left unsaid to whom we are debtors. Silence of Scripture expres-
sive.
Flesh. The corrupt nature which we inherit from the fall.
Believers are not delators to the flesh from any consideration : —
1. N<jt from ndationsliip — the flesh no part of our original nature ;
2. Nor from gratitude — its eflects upon us have been only evil ;
CHAP. VIII.] SUGGESTIVE COilMENTARY. 445
3. Nor from duty — it is opposed to God, who commands us to
crucify it ;
4. Nor from interest — only misery and death ever to be reaped
from it.
He that soweth to his flesh, shall of the flesh reap corruption. Gal.
vi. 8.
We are debtors to the body, Avhich is God's creature, Acts xxvii. 34 ;
Eph. V. 29 ;
Not debtors to the flesh, which is Satan's production. Matt. xiii. 38 ;
1 John iii. 8.
Debtors to the body to satisfy its wants, not to the flesh to satisfy its
lust, xiii. 14.
Live. Equivalent to walk in, ver. 1, 4. Habitual conduct and dis-
position.
Has respect both to the inward and outward life, "the whole of
man."
After the flesh. According to its principles, propensities, and
promptings.
Allowing our corrupt, sinful nature to govern our conduct.
Possible in a thousand forms, religious and irreligious, gross and
refined. Gal. v. 19.
The character of all unrenewed men to live after the flesh.
The regenerate may act, but cannot live after the flesh.
The unrenewed must do both. As the tree, so the fruit. Matt. vii.
17, 18.
Hence the necessity of a spiritual nature, born of the Spirit, John
iii. 6.
No necessity to live after the flesh with such provision for living
after the Spirit.
'O06iXeTai, debtors to Christ and the Spirit. Theod. To the Spirit. Chrys., Phil.
To Christ. Ols. The antithesis indicated by the situation of the ov (not), — not, OVK
6(p€i\. iafiev r. <r., but, 60eiX. etr/uev ov t. a. Phil.
13, For if ye live after the flesh, ye shall die ; bfd if ye through the Spirit do mortify
the deeds of the body, ye shall live.
Shall. Gr., Are to, must. It is destined and appointed by God.
Living after the flesh and death inseparably bound together.
Die. Be cut off from God, and so be for ever sinful and miserable.
446 SUGGESTIVE COMMENTARY. [CHAP. VTIT.
Remain among the congregation of the dead, Pro v. xxi. 16. So John
vi. 50.
Have the body itself remaining unquickened and ungiorified.
To live after the llesh is death itself, ver. 2, 6 ; Eph. ii. 1 ; 1 Tim.
V. 6.
Necessarily followed by an eternal death hereafter, Rev. xxi. 8 ;
xxii. 15.
True as well under the gospel as under the law.
Through the Spirit. 1. The Holy Ghost ; 2. The new nature
born of Him.
It is in the nature of the Spirit to oppose the flesh, Gal. v. 17.
The Holy Ghost opposes it in and through the new nature.
No real or effectual opposition against sin but through the Spirit.
Fallen nature may resist outward forms of sin, but not sin itself.
The flesh cannot resist itself. Attempts in the flesh still only fleshly.
Hence no holiness in a legal or natural state, Rom. vii. 5 ; viii. 8.
Yet mortification man's work. " Ye through the Spirit ; " not the
Spirit for you.
The work the believer's ; the grace, power, and success the Spirit's.
A life of prayer to be connected with a life of performance.
Ours is the fight, the strength and the victory the Lord's.
Mortify. Kill, put to death ; equivalent to crucify and destroy in
chap. vi. 6.
Llortification of sin the believer's great work on earth. Col. iii. 5.
The body to be preserved and cared for ; the flesh to be put to
death.
Either sin must be killed by us, or we must be killed by it.
The war between the flesh and the Sj)irit a Avar to the death.
No quarter to be given to the flesh. Utter annihilation.
The cry of the flesh, Crucify Him, crucify Him, to be turned against
itself.
Deeds of the body. Equivalent to the flesh with its affections and
lusts, Gal. V. 24.
Like the exhortation, Mortify your members which are on the earth,
Col. iii. 5.
The motions of sins working in and through the members, Rom.
vii. 5.
The old man Avith his deeds, which is corrupt, Eph. iv. 22 ; Col. iii. 9.
Tlie body of sm, Rom. vi. 6 ; body of sin and death, chap. vii. 24.
Law of sin in the members, Rom. vii. 23 ; works of the flesh, GaL
v. 19.
CHAP. Vni.] SUGGESTIVE COMMENTARY. 447
Not deeds done tlirough the body, 2 Cor. v. 10 ; but of tbe body
itself, viz., sin.
The members of the body to be instruments of righteousness to God,
chap, vi. 13.
Bodies of believers holy as the temples of the Holy Ghost, 1 Cor. iiu
17 ; vi. 19.
Sinful corrupt nature compared to a body with members, Rom. vi. 6.
The body itself that in and through which sin especially works,
Matt. V. 29, 30.
In mortifying the deeds, we mortify the desires of the flesh.
Sinful indulgence strengthens sinful inclinations.
Live. In the fullest sense of the word, both in body and spirit.
1. Possess true life in holiness and happiness here, ver. 6 ;
2. Enjoy eternal life in body and soul hereafter, chap. vi. 23.
Life only enjoved as sin and the flesh are made to die.
The promises of the gospel made to the worker, though not to the
work.
Shall live not as the reward of merit but in the order of grace.
Mortification of the flesh necessary to the life of the Spirit.
As the flesh is mortified, the body itseK is quickened and glorified.
Whosoever loses his life in this sense, shall And it unto life eternal.
That believer lives whose sotd is in a vigorous and prosperous state,
Rev. iii. 1, 2.
MeXXere, must die, present prospect of a future death. ElUcot. It is destined for
Tou stands before you. rhil.- ATroOp7](^KeiP, die both spirilually and physically, now
and' hereafter. Chrys., Fhil. Eternally. Pise, Tol., Gom. Perish by the sentence of a
holy God Doddr Be wretched. Thol. Lose the glorifying of the body, as John vi. 50.
Ols -Uvev/xaTL, the Holy Ghost, or the spiritual nature which He has produced and
uses Phil -llpa^ets r. (Tio,aaTOS, not the body, but its deeds ; not all the deeds of
the body, but its evil ones. Chrys. The mind of the flesh, sallies {<TKipTr„xaTa) of the
passions Theod. Deeds of corrupt nature. Gom. Of our unrenewed part. D,ck Of
the fle==h Beza. Feelin-s and desires connected with the body. Flatt. Carnal inchna-
tions Doddr. All sin delating both to the outward and inward man, showing itself
chiefly through the body. Burkitt. Body which the fleshly mind uses for ^ts service.
Thol. Actions whose principle is the sin dwelling in the body. D. 1 ette. Evil deeds,
motions, contrivings, sinful efforts of the fle.sh. Phil. Single individual motions of the
old man OZs -eai/aTOi;Te, destroy Phil. Weaken, keep down. F^aW. Gradual
crucifixion of 'the old man. JSarth. Already done in part ; sanctification a pi-ogres.ive
work Henry Advancing sanctification as the means of the body s glorification. Ols.
Apei'petual conflict between the flesh and the spirit. ToL-ZvaeaOe, shall enjoy an
eternally happy life. Grot., Pise. Obtain a state of complete felicity. Doddr. Shall
continue to live ; not ^eXXere s>, as they had life already. Beng. Shall be happy
Thol. Attain to life. Con. dt IJows. Enjoy the glorification of the body, the acme of
life. Ols.
44S SUGGESTIVE COMMENTARY. [CHAP. VIII.
14. For as many as are led by the Spirit of God, they are the sons of God.
For. Description of believers and their privileges here resumed
from chap. v.
Continues in one glorious strain throughout this chapter.
" For," connects with the preceding ; shows the necessity of mortifi-
cation.
As many. Only such. Not all who are baptized and called Chris-
tians.
All are not Israel who are of Israel, Kom. ix. 6. Compare chap. ii.
28, 29.
Led. 1. Like blind persons or little children who need a guide.
2. Like soldiers who obediently follow their general.
Indicates at once the character and privilege of believers.
Are willingly led, allow themselves to be led. Grace makes willing,
Ps. ex. 3.
No distressing law-w^ork as before ; a joyful spirit of liberty.
The Adlls of believers sweetly determined to choose the good.
Special divine influence implied. Whole life-work affected by it.
Those led by the Spirit of God bring forth the fruits of the Spirit,
Gal. V. 22.
To be led by the Spirit equivalent to walking after the Spirit.
Character of those who are not under the law but under grace, GaL
V. 18.
The Spirit conducts as a guide where He dwells as a guest.
Believers led as men, not driven as brutes.
Divine guidance promised to believers, Ps. xxxii. 8 ; Isa. xlii. 16 ;
Iviii. 11.
Led to renouncement of our own righteousness and dependence on
Christ's.
Led to the mortification of sin and the practice of holiness.
Led to the city of habitation, Ps. cvii. 7 ; the land of uprightness,
cxliii. 10.
The Spirit's office to guide believers. Privilege even of Old Testa-
ment saints, Neh. ix. 20 ; Isa. Ixiii. 11.
They. Gr., These. Emphatic. These persons and no others.
Marks given in the Bible by which to know our sonship, 1 John iii.
10, 14, 18, 19.
Sons of God. Both the character and privilege of childien to be
led.
God leads His children by the Spirit He gives them, Ezek. xxxvi, 27 ;
1 John iii. 24 : iv. 13.
CHAP. VIII.J SUGGESTIVE COMMENTARY. 449
Paul now comes to the glory belonging to believers.
Sons of God not by nature and creation, but by adoption and grace.
True sons, of the same nature and disposition with Himself.
Born of God, John i. 13 ; 1 John v. 1 ; begotten by Him of His
own will, James i. 18.
Predestinated by God to this glorious privilege, Eph. i. 5.
Sons in relation — 1. To the love wherewith they are loved ;
2. To the new and divine life into which they have entered.
Expresses — 1. Their relation ; 2. Their character ; 3. Their happi-
ness.
On the part of God — 1. Tenderest love and sympathy, Ps. ciii. 13 ;
2. Counsel and guidance, Jer. iii. 4 ; Pro v. iv. 11 ; 3. Training
and discipline, Prov. xxii. 6 ; Eph. vi. 4 ; Heb. xii. 5 ; 4. Pro-
vision for daily wants, 1 Tim. v. 8 ; Matt. vii. 9-11.
On the part of believers — 1. Love and affection ; 2. Implicit confi-
dence and dependence ; 3. Submission and obedience. Col. iii.
20 ; 4. Honour and reverence, Mai. i. 6 ; Heb. xii. 9 ; Eph. vi.
2 ; 5. Imitation, Luke vi. 36 ; Eph. v. 1.
As applied to Israel, implied — 1. External theocratic dignity ;
2. Covenant-relation to God and fellowship with Him.
These enjoyed by believers in all their depth and fulness.
AyoPTai, aguntur, Pise, Beza; i.e., are animated. Grot. Ducuntur, gently guided.
Par. Humbly resign themselves to be guided by His will. Doddr. Heb. JnJ, nnj,
the Lord alone did lead him, ^^y^!, Deut. xxxii. 12 ; 704, as a shepherd doth his flock,
Isa. xlix. 10 ; leadeth me beside the still waters, '^/D^?, Ps. xxiii. 2,
15. For ye have not received the spirit of bondage again to fear ; but ye have received
the Spirit of adoption, whereby we cry, Abba, Father.
Ye. Believers, united to Christ, born of, and inhabited by, the
Spirit.
Not. The apostle fond of presenting truth in the form of contrast.
Received — i.e., from God ; the spirit of bondage viewed as also
from Hun, 2 Tim. i. 7.
God looked out of the cloud on the Egyptians and troubled them,
Exod. xiv. 24.
The spirit of bondage often made the pioneer to that of adoption.
The experience of one under the operation of the law in conviction.
The spirit of bondage that which mostly prevailed under the Old
Testament.
2f
450 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Spirit of bondage. 1. The Holy Spirit operating to a state of
l)ondage ;
2. Frame or habitual state of mind becoming such a condition, Isa.
xxix. 10.
Such a spirit called the spirit of fear, or of slavish dread, 2 Tim. i. 7.
Contrasted with the spirit of power, and of love, and of a sound
mind.
Such a spirit as is in slaves, timid and fearful, opposed to that in
children.
Men through fear of death all their lifetime subject to bondage,
Heb. ii. 15.
A slave kept at a distance ; a child admitted to the father's arms.
A bondman punished for his faults ; a child chastised for them.
The spirit of bondage the Old Testament spirit rather than that of
the New,
The Holy Spirit not in Himself, but in His operation, a spirit of
bondage.
Holy Spirit a Spirit of liberty, 2 Cor. iii. 17 ; a free Spirit, Ps. li. 12 ;
a good Spirit, cxliii. 10 ; Neh. ix. 20.
In the Old Testament not yet given to operate fully according to
His o\\Ti nature.
Believers then under a yoke which they were unable to bear. Acts
XV. 10.
That yoke a yoke of bondage. Gal. v. 1. Believers in bondage under
the law, Gal. iv. 3.
The state of bondage under the law contrasted with that of adoption,
Gal. iv. 3-7.
Holy Spirit not then given in His fulness, Jolin vii. 39. Way into
the holiest not manifested, Heb. ix. 8.
Men under conviction in bondage till Christ is revealed in them.
Acts xvi. 29-34.
Free Avlien made children of God in Christ, Gal. iv. 4, 5 ; free
through the truth, John viii. 32.
The law produces a spirit of bondage, the Gospel a spirit of adoption.
The law shows — 1. Man's sin ; 2. God's wrath on account of it.
Believers under the law were sons, but treated like servants, Gal.
iv. 1.
The Spirit of adoption only given with Christ's finished work,
ver. 4, 5.
A cliild may for a time have the dread and timidity of a slave.
Spirit of bondage often connected with and leading to — 1. Much
CHAP. VIII.] SUGGESTIVE COMMENTARY. 451
outward strictness of life ; 2. Attention to religious duties ; 3.
Self-imposed austerities.
The religion in heathen, Mohammedan, and Eoman Catholic coun-
tries, a spirit of bondage.
]\Iuch of the religion even among Protestants the same spirit.
Bondage the state of the natural man. Seen in Adam when he fell,
Gen. iii. 8.
Spirit of bondage arises — 1. From conscious guilt ; 2. Dread of
punishment.
Views of the natural man concerning God, under the operation of
the Spirit —
1. Awaken fear ; 2. Produce the obedience of the slave.
Again. Referring — 1. To the state under the law ; 2. Under con-
viction.
Spirit of bondage in both cases. Deliverance by the grace of the
Gospel.
The Church viewed as one and the same under all dispensations.
With return to the law is return of the spirit of bondage.
After faith in Christ, the spirit of bondage not again to be received.
Believers to stand fast in the liberty wherewith Christ makes them
free. Gal. v. 1.
Trust in works, ceremonies, or privileges bring again into bondage,
ver. 1-4.
A believer's bondage not the work of the Gospel, but of the law and
sin.
The Holy Spirit under the Gospel not to be grieved. The result a
spirit of bondage, Eph. iv. 30.
To fear. As its result ; so as to be in a state of slavish dread.
Fear the effect of a spirit of bondage. The child trusts, the slave
trembles.
Fear has torment. No fear in the love of a child, 1 John iv. 18.
The objects of this fear — 1. God's wrath on account of sin ; 2. Death
as its wages.
Believers' conduct governed not by fear but love, Rom. xii. 1 ; 2
Tim. i. 7.
The Church of Rome, notwithstanding this Epistle, under a religion
of fear.
Slavish dread to be distinguished from filial fear, Heb. xii. 28 ; 1
Pet. i. 17.
Have received. Positive side of the statement. What they have
received.
452 SUGGESTIVE COMMENTARY. [CHAP. VIIL
The Spirit of adoption received from God, Gal. iv. 6 ; 2 Cor. i. 22 ;
2 Tim. i. 7.
Received when united to Christ and made sons of God by faith.
Gal. iii. 26.
Spirit of adoption. 1. The Holy Ghost, Gal. iv. 6. So called
because —
(1.) Given to believers in consequence of their adoption, Gal. iv. 6 ;
(2.) The Agent by Avhom we are made God's children, John iii. 5, 8 ;
(3.) Given as the seal and witness of our adoption, Rom. viii. 16 ;
Eph. iv. 30 ;
(4.) Gives the childlike spirit and character, Eph. v. 1, 2 ; Gal. v.
22 ; 2 Cor. iii. 17.
The Spirit of bondage and of adoption the same Spirit ©jjerating
differently.
The Spirit who terrifies under the law adopts under the Gospel.
2. The spirit of adoption the spirit and character of God's children,
viz. : —
(1.) A childlike love to God as to a father, Jer. iii. 19 ; Deut. xxx. 6 ;
(2.) A spirit of confiding trustfulness and childlike dependence, Jer.
iii. 4 ;
(3.) Fearless though reverential approach into His presence, Eph.
ii. 18 ;
(4.) The generous wish to please and imitate Him, 1 Thess. iv. 1 ;
Eph. V. 1 ; Matt. v. 48.
The spirit of adoption the spirit of liberty and love and joy.
Adoption a term only used by the apostle, Rom. viii. 23 ; ix. 4 ;
Gal. iv. 5 ; Eph. i. 5.
Believers not children of God by nature, but by adoption and grace.
Implies— 1. Exalted dignity ; 2. Place in His fatherly affection ; 3.
Guaranteed protection and all real good ; 4. Freedom of access
into His presence.
Adoption comiected with regeneration, yet distinguished from it.
Regeneration a birth, — adoption a transfer, into God's family.
Regeneration an act of power ; adoption an act of love.
Regeneration an internal act ; adoption an external one.
Adoption the fruit of God's predestinating love, Eph. i. 5.
Civil adoption a legal transaction in presence of witnesses.
Name changed and enrolled in the public register.
(iave all the rights of natural children.
Divine adoption makes us as truly God's children as unsinning
angels.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 453
God sends men by the spirit of bondage to Christ as a Mediator ;
Christ brings them back by the spirit of adoption to God as a Father.
We. Each and all of believers. Change from "ye" to "we" sig-
nificant.
Indicates the common privilege and position of all the saints.
Cry. Allusion to Jer. iii. 4. To cry one of the first actions of a
child.
The spirit of adoption a spirit of prayer and supplication.
A clear voice lifted up to heaven. No dumb children in God's
family.
To cry implies— 1. Earnestness ; 2. Confidence ; 3. Perseverance.
The spirit of adoption makes us pray not hesitatingly, but fearlessly.
The expression suggestive of the pressure of troubles, ver. 23, 20 ;
Ps. Ixi. 1, 2.
Abba, Father. Abba, a Syriac word for " father " or " my father."
So in Gal. iv. 6.
The same form given as used by Christ in the garden, Mark xiv, 36.
Both words probably used by Paul and Greek-speaking Jews in their
devotions.
The repetition indicative of intensity of childlike feeling.
" Abba " said to have been used only by children ; " Ab " (father) by
slaves.
Abba used only by legitimate children and those born of a free
mother.
The same spirit cries in the elder brother and the adopted children.
The Abba-Father cry is childlike and indicates — 1. Humility ; 2.
Trust ; 3. Joy,
The world speaks of God as a Father, believers speak to Him as such.
The cry of " father " the strongest plea with a parent's heart.
Every blessing secured by the spirit's cry in the soul, Abba, Father.
The cry, My Father, taught not by nature but by grace, Jer. iii. 19.
Abba, Father, a cry for help in time of anguish and trouble, Mark
xiv. 36.
0^ yap iXalSere, ye are not come under another dispensation like that of Moses.
Doddr. Did not receive, i.e., at your conversion. Ellicot. — llvevfxa SovXecas, Holy
Spirit. Theod., Calv., Beng. Spirit, for the gift of the Spirit. Est. The Holy Spirit, the
same in Old and New Testaments with different effects. Far., Gom. The Holy Spirit
who required to treat the Jews in a servile manner under the law. Schdttgen. The
general view of intei-preters, favoured by Gal. iv. 6, and by the connection ; while the
negative statement, the want of the article, the analojry of 2 Cor. iv. 13 ; Eph. 1. 17 ; 2
Tim. i. 7, and especially the distinction between the Holy Spirit and our spirit in the
454 SUGGESTIVE COMMENTARY. [CHAP. VIII.
following verse, make for the view of those who regard the spirit of bondage and the
spirit of adoption as the spirit or disposition belonging to these states. De Wette. A
slaiVish, servile spirit. Men., Doddr., Stuart, Brown. Spirit of a slave. Cobbin. Spirit
or disposition of a man in slavery. Phil. Instead of SonXetas, some read SetXtas,
fear or cowardice — IlaXtJ', again. Pise. Any longer. Far. Refers to the state under
the Old Testament. Chrys., Beng. Before regeneration, nald. To go again. Con. dk
Hows. Take you back. Alford. Leading back. Ellicot. HoKlv, omitted by some.—
Eis (po^ov, to or into fear. ,Beza, Eras., Pise, Cas., Mor. Enslaving you, driving you
again into fear. J. Cap. Adapted to strike the mind with terror. Doddr. Fear of
death. Locke, Pierce. That ye should again be afraid. Stuart. To the state of slavish
fear. Con. t£- Hows. Toward fear, so as to bring about or result in fear. Alford.—
Tiv. vlodecnas (luos and tlOtj/xi, to place ; put in the place of children). Holy Spirit.
Or., Theod. Spirit by which God has adopted you as His children. Vat. Spirit who
adopts us under the Gospel. Gom. Whose love or grace of adoption makes us children.
Est. Who awakens in us a free confidence tow^ards God as His children. Schott. A
kindly childlike love to God. Thol. Such a spirit as a person has in childhood. Be
Wette. Such as belongs to affectionate children. Stuart. A childlike disposition.
Brown. The Holy Spirit whose effect was adoption. Alford. Rabbins : ' Israel are both
servants and sons of God : servants in so far as they have only a general knowledge of
God ; sons as having a special knowledge of Him.' Zohar. ' Israel shall serve God with
gladness (in the time of the Messiah), but the nations shall serve with fear; as when a
man's son serves him, he says, If I fail, my father is not angry with me, because he
loves me, therefore I serve him with gladness ; but the slave who is a stranger serves
with fear, saying, If I fail, the master is angry with me.' Ibid. Tlodecnas, adoption in
the strict sense. Thol., Alford. Adoption only in form and mode. Lange. Adoption
practised by both Greeks and Romans. The Greek adopted child was transferred from
his own family and demus or parish into those of his adoptive father, inherited his pro-
perty and maintained his sacred rites, was registered in his father's demus, and so
possessed the full rights of citizenship as a member of his new demus. By adoption
among the Romans, a person passed from the power of his parent to that of the person
adopting him, and was said to be emancipated by his natural father as a slave by his
master. Its effect was to create the legal relation of father and son, just as if the adopted
son were a son by lawful marriage. The adopted was entitled to the name and the
private sacred rites of the adopter, and was ranked as his heir-at-law, while the father,
on his part, was entitled to the property of the son, and exercised towards him all the
rights and privileges of a father. Br Smith. — Kpa^ofxev, cry, lifting a clear voice to
heaven. Calv. Implies filial and confiding affection. Tol. Pressed with troubles we cry
to Him for help, Mark xir. 36. Confidently call Him our Father. Flatt. 'A/S^Sa, 6
TraTTjp. Some read 6, which, i.e., which is, or means. Abba, Syriac or Chaldaic,
father, or my father ; from Heb. 3N, a father. Abba, which is interpreted, Father.
Vulg. We call the Father our Father. Syr. Abba, that is, Father. Pise, Beza, Pag.
Abba, Father. Eras., Tir., Mor., Cas Abba, Father, used by the early Christians im-
mediately after baptism. Grot. Paul explains the Syriac word. Flatt, Be Wette, Brown.
Indicates the oneness of Jewish and Gentile believers. Boddr. Natural for children to
repeat the name of father. Theod. Repeated from intensity of childlike feeling. Stuart.
Jews and Gentiles alike God's adopted children. Aug., Calv., Thol. Abba used by the
Jews of Palestine, and accepted also by the Hellenists and Christians, who naturally in
prayer repeated it in the mother tongue. Phil. Abba used from the childlike form of
the word. Ols. Preserved because used by Christ in His prayer; Father added for
explanation. Aielson. Rabbins : ' The daughter of R. Gamaliel said to him, Abba,
pray for me.' ' The greatest anguish of spirit is expressed when a man cries, Our
Father 1* Zohar.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 455
16. The Spirit itself beareth witness with our spirit, that we are the children of
God.
Spirit itself. The Holy Ghost. One of His gracious offices indi-
cated, Gal. iv. 5.
An additional evidence of sonship besides the spirit of adoption.
Tlie Holy Ghost personally bears direct testimony with our spirit.
Itself, rather Himself ; the Holy Ghost a living person like the
Father or the Son.
Paul delights to dwell on the work of the Spirit in believers.
Beareth witness. The Holy Ghost a witness-bearer to two things —
1. To Christ's Messiaship, John xv. 26 ; 1 John v. 6, 8 ; 2. To the
believer's sonship.
Bears witness as the Spirit of truth, John xiv. 17 ; 1 John v. 6. His
witness is —
1. Direct ; Satan injects doubts and lies ; the Spirit whispers truth.
2. Indirect, enabling us to discover our sonship through the Word.
The Spirit able to bear direct testimony without audible words.
Writes in the Word and in our souls the lineaments of Christ.
Enables us to read both clearly and so to conclude our sonship.
The fruits and indwelling of the Spirit itself a witness, 1 John iii.
24 ; iv. 13.
Importance of assurance. The doctrine denied by the Church of
Eome.
The Spirit's witness, direct and indirect, the ground of this certainty.
With our spirit. The Spirit's testimony also a concurrent one.
The believer's own spirit bears witness to his sonship —
1, From his love to the bretliren, 1 John iii. 14, 18, 19 ; 2. His
desire to please God, 1 John iii. 9, 10, 21, 22 ; 3. His trust in
God through Christ.
An affectionate child carries in his bosom the proof of his relation-
ship.
The testimony of an enlightened and sanctified conscience, 2 Cor.
i. 12.
The Spartans showed their race by the spear-mark on their body ;
The Pelopidae by the ivory whiteness on their shoulder.
Believers should have the testimony of their own spirit, 2 Tim. i. 12.
Examining and knowing ourselves to be in Christ a duty, 2 Cor.
xiii. 5.
The testimony of the Holy Ghost joined with that of our own
spirit.
The testimony of a believer's spirit the effect of His dictation.
456 SUGGESTIVE COMMENTARY. [CHAP. VIIT.
Children of God. Believers bom as children while adopted as
sons.
Their being children the ground and central point of sonship.
Children indicates — 1. Feebleness on our part ; 2. Tenderness on
God's.
Children the more general, sons the more definite term.
The son is the child, more advanced and developed.
Something dearer and more tender in " children " than in " sons."
As children, Ave resemble God, Eph. v. 1 ; as sons, we serve Him,
Phil. ii. 22.
As cliildren, we depend upon Him, Hosea xi 3 ; as sons, we honour
Him, Mai. i. 6.
The Spirit gives the disposition and testifies to the relation of chil -
^ dren.
Does the former as the Sanctifier, the latter as the Comforter.
Ai'ro TO TTvevfia, Spirit himself. Yulg., Syr., Beza, Par. That same Spirit. Pise.
It is the same Spirit who. Mart. That same Spirit. Diod. This same Spirit. Stuart.
The Spirit of adoption. Brown. The Holy Spirit. Flatt, Hodge. — liV/J-fxaprvpei,
renders testimony. Vulg. Testatur imo. Pise. Bears joint testimony. Vat, Est.
Testifies tojrether. Beza. Simply bears witness. Grot. By the prayers which He him-
self has taught us to use. Chrys. Rabbins : ' The Holy Ghost says at all times that if
we have put God in remembrance of His redemption, our blood-guiltine.ss is forgiven
us.'— Ty irvevfmTi ijfi. our spirit testifies ; God's Spirit with ours. Beng. With our
filial spirit Flatt. Testifies to our minds. Stuart. To our spirit. Brown. Our spirit
concludes we are God's children ; the Holy Spirit puts His seal on the conclusion. ThoL
Our own spirit would not testify unless the Holy Spirit first dictated. Calvin.
17. And if children, then heirs ; heirs of God, and joint-heirs with Christ : if so be that
we suffer with Him, that we may be also glorified togethei:
If children, then heirs. All God's children heirs ; none else such.
Neither slaves nor illegitimate children could inherit.
Heirs to an eternal and unfading inheritance, Heb. ix. 15 ; 1 Pet.
14.
Heirs of promise, Heb. vi. 17 ; of a promised kingdom, James ii. 5.
The poor of this world often heirs to the richest inheritance.
As heir.s, believers have their possessions in prospect, Heb. vi. 12 ;
Gal. iv. 1, 2.
Receive on earth what is needful for support and education, PhiL
iv. 6, 19.
A large iiistahuent of the inheritance given at death, Phil. i. 23.
CHAP. VIII.] SUGGESTIVE COMMEKTAKY. 457
The full possession at the Lord's appearing. Hch. ix. 28 ; 1 Pet.
i. 5, 13.
Believers have much in present possession, but more in reversion.
The inheritance purchased and secured by Christ's blood, Heb. ix.
15-18.
Given by the eternal j)urpose and predestination of God, Eph. i. 11.
Enjoyed after faith, patience, and conflict, Heb. vi. 12 ; Rev. xxi. 7.
The Spirit given as the earnest and pledge of it, Eph. i. 14 ; 2 Cor.
V. 5.
Heirs of God. 1. God as giver of the inheritance ; 2. As the in-
heritance itself.
God himself the greatest of all His gifts, Ps. xvi. 5, 6 ; Ixxiii. 26 ;
Jer. X. 16 ; Lam. iii. 24,
Giving Himself, He gives all things at the same time, 1 Cor. iii. 21-23.
Gives grace and glory, and every good thing, Ps. Ixxxiv. 11 ;
Ixxxv. 12.
Believers inherit God — 1. In His character ; 2. In His glory.
Whether God be gift or giver, His heirs inconceivably rich.
The stars in all their glittering splendour the dust of His feet.
The kingdoms of the world to Him the small dust of the balance.
God's heirs rich, all others intensely and unutterably poor.
Wretched and miserable and poor and blind and naked, Rev.
iii. 17.
Unable to obtain a drop of water to cool their tongue, Luke xvi. 24.
God's heirs kings possessing a kingdom that cannot be moved, Heb.
xii. 28.
The earth their inheritance and kingdom. Matt. v. 5 ; Ps. xxxvii.
11 ; Rev. V. 10.
Given now for thankful use, hereafter for holy dominion.
The child of God—
" Looks abroad into the varied field
Of Nature, and though poor, perhaps, compared
With those whose mansions glitter in his sight,
Calls the delightful scenery all his own.
His are the mountains, and the valleys his ;
His the resplendent rivers." Coivjoer.
Joint-heirs with Christ. Christ's glory shared with believers,
Rev. iii. 21.
Indicates the unspeakable value of the inheritance.
An inheritance given by the Father to His beloved Son.
458 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Given as the reward of His finislied work, John xvii. 4, 5 ; Eev. iii. 21.
In compensation for His humiliation, suffering, and death, Phil. ii.
6-9 ; Heh. xii. 2.
Christ the Heir, Gal. iii. 16-18 ; Heb. i. 2 ; His members heirs with
Him, GaL iii. 28, 29.
The heavenly inheritance the reward of Christ's obedience, not ours.
Joint-heirship with Christ an enhancement —
1. Of the greatness ; 2. Of the sweetness, of the inheritance.
Believers not only inherit glory, but inherit it with Christ
The fairest flower in Emmannel's land is Emmanuel Himself.
Jesus with them as their Husband, Companion, and Brother, Rev.
xiv. 1.
Inherits, triumphs, and rejoices with them. Rev. iii. 21 ; Ps. xxi. 1.
Leads the festive song of praise among them, Heb. ii. 12; Rev. xv. 3.
Reveals the Father to them as His younger brethren, John xvii. 26 ;
Heb. ii. 12.
Leads them as their Shepherd to living fountains of waters, Rev.
vii. 17.
They see the King in His beauty, Isa. xxxiii. 17 ; and behold His
glory, John xvii. 24.
Joint-heirship with Christ a threefold wonder —
1. The love of God in embracing sinners as heirs with His own Son ;
2. The condescension of Christ in taking them as co-heirs with Him •
self;
3. The unspeakable felicity of all that believe.
"Wonderfully glorious climax of blessedness —
Sons ; heirs ; heirs of God ; joint-heirs with Christ.
If SO be. Or, since ; as 2 Thess. i. 6. Leads to a new train of re-
mark.
The sufferings of believers. Suffering with Christ certain to the
heirs.
Made the condition of future glory. An evidence of co-heirship.
Suffer. The path to glory lies through suffering, John xv. 19, 21 ;
xvi. 2, 20, 33.
Through much tribulation we must enter the kingdom. Acts xiv. 22.
The white-robed multitude. Rev. vii. 14. Believers companions in
tribulation, i. 9.
Heaven's songs those of conquerors, Rev. xv. 2, 3. Tears to be wiped
away, vii. 17 ; xxi. 4.
With Him. Peculiarity of believers' sufferings that they suffer
with Christ :
CHAP. VIII.] SUGGESTIVE COMMENTARY. 459
1. In union with Him ; 2. From the same cause ; 3. For the same
end.
Suffering Head, suffering members. As He was, so are we in this
world, 1 John iv. 17.
Bearing His likeness, we must experience His treatment.
Christ's footsteps marked with tears and blood, Luke xix. 41 ; xxii.
44 ; xxiii. 33.
The cross to be borne after Jesus. Servant not greater than his
Lord, John xv. 20.
Given to believers to suffer for the sake of Christ, Phil. i. 29.
To fill up that wliich is behind of His afflictions for His Church,
CoL i. 24.
The more we are like Christ, the more we shall suffer with Him.
The more suffering with Him, the more consolation in Him, 2 Cor.
i. 5.
Suffering with Christ, we have Clirist with us in our suffering, John
xvi. 33.
The more of Christ's cross, the more of His sympathy, Heb. iv. 15.
Only Christ's fellow-sufferers here are His fellow-heirs hereafter.
In Clirist, the dews of sorrow are lustred with His love.
Christ's cross is perfumed and smells strongly of Himself. S. Ruther-
ford.
Suffering with Christ is gain instead of loss. His cross a blessed
burden.
Such sufferings are — 1. Dignified ; 2. Sanctified ; 3. Sweetened.
A choice cross, golden chains, and glorious sorrows.
" Thrice welcome. Lord Jesus, with Thy sweet, light, and glorious
cross." Rutherford.
Unseen joys in that which is behind of the sufferings of Clu^ist.
No security against crosses till up in our Father's house.
Good to be compelled like Simon to bear the cross after Jesus, Luke
xxiii. 26.
Better to be racked with Christ than reign with Caesar.
To suffer with the Son of God a creature's highest honour.
Christ's reproach greater riches than the treasures of Egypt, Heb.
xi. 26.
Paul's great desire to know Christ in the fellowship of His sufferings,
Phil. iii. 10.
Believers suffer — 1. In the same cause with Christ, that of truth and
righteousness ;
2. For the same end, the glory of God and the good of His Church ;
4e0 SUGGESTIVE COMMENTARY. [CHAP. YIIL
3. From the same Land, — Satan, their common enemy, and the world ;
4. In the same manner, and with the same spirit of patience and
resignation.
The sufferings of both — 1. For trial ; 2. Discipline, Heb. iv. 15 ; v.
8 ; xii. 5-9 ; Matt. iv. 1.
Clirist made perfect through sufferings as a Saviour ; believers as
saints, Heb. ii. 10 ; xii. 23.
Much of the believer's sufferings, like Christ's, in contending against
sin, Heb. xii. 3, 4.
Christ's sufferings for the Church meritorious ; those of believers,
instrumental.
Most of Christ's sufferings had in them the wratb of God due to sin.
Believers' sufferings have only God's love to His reconciled children.
Christ suffered without sin, we suffer with sin, Heb. iv. 15.
Christ's sufferings meritorious in freeing from the guilt of sin ;
Ours made instrumental in freeing us from its practice, 1 Pet. iv. 1.
That we may. 1. The object of believers' suffering with Christ ;
2. The order of it.
Glorified together. Partake of His glory at His coming. Col. iii
4 ; 1 Pet. iv. 13.
Fellowsliip in suffering prepares for fellowship in joy.
Those sharing in the conflicts can share in the triumphs.
Suffering with Christ a proof and pledge of our union with Him,
1 Pet. iv. 1.
Suflering with Him and sharing in His glory inseparable, 2 Tim. ii.
11, 12.
Time of Clirist's glory that also of the glory of His followers, 1 Pet.
V. 1, 4 ; 2 Thess. i. 7-10.
Christ glorified and admired in His saints on that day, 2 Thess. i. 10.
Those who suffer with Christ on earth shall reign with Him on
earth. Henry.
David's companions in the cave his companions at his court, 1 Sam.
xxii. 1 ; 2 Sam. xxiii. 13.
Suffering with him at Adullam, they triumphed with him in Jerusa-
lem, 1 Chron. xii. 38, 39.
^vyKXripovofioi {aw and KXepovo/xoi). God's inheritance, in which His children's
share is properly Christ's, to participate in which they are called by adoption : Christ
pre-eminently the Heir, Gal. iii. 16-18; Ileb. i. 2. Phil. Ileb. Vnj, Ps. Ixxxii. 8, pro-
balily applied to Christ in reference to the inheritance in Ps. ii. 8 ; '<^X, Gen. xv. 7.--
E/TTcp, si tamen (if however). Vulg., Est. Since. Eras., Zeg'., Tol., Par. If only,
provided. Doddr., Ols. If. Ellicot. — Zi/yUTracrxo/iei', suffer together with Ilim. Pise.
CHAP. Till.] SUGGESTIVE COMMENTARY. 461
Suffer like Ilim, thouj^h not equal to Him. Tel. Suffer patiently as He did. Grnt.
Fellow-sufferers, fellow-heirs. Est., Par. — Iva, to the end tliat. Ellicot. Indicates not
the cause, but the order of obtaining salvation. Calvin. Tliough stronger, yet similar
in sense to outoj 'yap Kai, for so shall we also be glorified with Him ; the regular and
necessary consequence of a thing is often energetically put as if.caused by the thing
itself. Fhil.
18. For I reckon, that the sufferings of this present time are not worthy to he compared
with the glory which shall be revealed in us.
Reckon. Calculate. Paul fully competent to make a calculation.
Able to reckon not only from speculation but experience.
See liis list of sufferings, 2 Cor, i. 4-10 ; iv. 8, 9 ; vi. 4-10 ; xi.
23-28 ; xii. 10 ; 2 Tim. iii. 12.
Had experienced both sides of the question, 2 Cor. xii. 2-4.
Beckon, as the j^roduct of serious deliberate consideration.
Calculate, as an arithmetician balancing an account.
So Moses reckoned Christ's reproach greater riches than Egypt's
treasures.
This reckoning one of the secret springs of the apostle's zeal.
The best arithmetic that which calculates between time and eternity.
Sufferings. Whatever we are called to endure as the followers of
Christ.
This present time. The period till Christ shall appear in glory.
Christ's return the termination of the Church's trouble, 2 Thess. i. 7.
All the intermediate time a time of suffering. Matt. ix. 15 ; John
xvi. 20, 22, 33.
More especially as the time of the end approaches, Rev. xii. 10 ; xiii.
7, 15-17.
The world's hatred excited by Christ's grace and Gospel, 1 John iii. 13.
All that will live godly in Christ Jesus shall suffer persecution, 2
Tim. iii. 12.
Sufferings of believers sometimes severe, 2 Cor. i. 8-10 ; John xvi. 2 ;
Heb. xi. 35-38.
Such sufferings both external and internal, 2 Cor. vii. 5 : 1 Pet. v. 8, 9.
Manifold temptations, 1 Pet. i. 6 ; fiery trials to try them, iv. 12.
Wrestling against principalities and powers, Eph. vi. 12 ; fiery darts,
ver. 16.
Sufferings sometimes long and protracted, Eom. viii. 23 ; Heb. x.
36 ; xii. 1-3.
Present time short, 1 Cor. vii. 29 ; a vapour, James iv. 14 ; a
shadow, 1 Chron. xxix. 15.
A night of weeping followed by a morning of joy, Ps. xxx. 5.
4G2 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Not worthy to be compared. Not wortliy to be named beside the
glory.
Present sufferings in Christ's cause not worthy to be compared —
1. With the suffering deserved ; 2. The grace already experienced ;
3. Tlie comfort even here enjoyed ; 4. The glory which is in
prospect.
Sufferings though severe, are comparatively short, Eev. xii. 12.
For a season, 1 Pet. i. 6 ; a while, v. 9 ; ten days, Rev. ii. 10 ; a
moment, 2 Cor. iv. 17.
Not to be compared with the future glory~l. In duration ; 2. In
degree.
Comparatively light, 2 Cor. iv. 17 ; always mitigated, 1 Cor. x. 13.
Sweetened and perfumed with Christ's love-kisses and the joys of
His Spirit.
Our darkest storm-cloud spanned with a rainbow of heaven's glory.
His presence makes a prison for His sake to be a palace and a
garden of delights.
Glory. More than rest, 2 Thess. i. 7 ; Rev. xiv. 13 ; more than
grace, 1 Pet. i. 13.
Future glory the highest elevation of which man's nature is capable.
Happiness combined with dignity, exaltation, splendour, intense joy.
Exaltation in which both soul, body, and spirit shall participate.
Communication and enjoyment of the Godhead. God the God of
glory, Acts vii. 2.
Participation in Christ's state of glory and blessedness, 1 John iii. 2.
His state with the Father before His incarnation, John xvii. 5 ; His
state now, ver. 24.
That glory both indescribable and inconceivable, 2 Cor. xii. 4 ; 1
Cor. ii. 9.
Glory ; a weight of glory ; an eternal weight of glory ; a far more
exceeding and eternal weight of glory. Overwhelming climax !
2 Cor. iv. 17.
Shall be. Emphatic. Gr., Is to be, or about to be. Indicates —
1. "What is still future ; yet 2. Certain ; and 3. Not far distant.
Revealed. Displayed before the universe of men, angels, and
devils.
Revealed as a divine mystery coming out of eternity into time.
Glory already given and enjoyed in Christ but not yet manifested.
The life of believers hid with Christ in God, Col. iii. 3. Hidden
ones, Ps. Ixxxiii. 3,
It does not yet appear what we shall be, 1 John iii. 2 ; Col. iii. 4.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 463
On all the glory of believers still remains the covering, Isa. iv. 5.
ATarg.
The glory of the tabernacle covered with badgers' skins, Exod. xxvi.
14.
The Lord of glory appeared a root out of a dry ground, Isa. vi. 1,
with liii. 2.
Christ's poorest members princes in disguise.
Their real state and character to be revealed with His.
In US. Gr., To us or on us. Glory to be brought to us, 1 Pet. i. 13.
Glory to be put upon us and enjoyed by us at Christ's coming.
The glory to be revealed embraces Christ's poorest members.
Christ himself to be glorified in His believing saints, 2 Thess. i. 7.
Each to possess a glory which shall enhance his own.
Ao7ifo;iat, assert (statuo). Pise. Consider (perpendo, reputo). Eras., Vat. ^stimo.
Uras. Existimo (think). V'xlff. Not opinion, nor doubt, but assertion. Tol. — Tov pvu
Kaipov, this life. Vat. Present season of persecution and suffering. Tol. K.aipos
used for a short, xpofos, for a long period. Beng. — Ovk d|ta (from 0,70;, to draw ; and
thence to weigh), not worthy to be compared. So LXX in Prov. viii. 11. Boys. Of no
account. Ellicot.—Upos, in comparison of. Ellicot. So used in 2 Cor. v. 10. Boys.—
MeXXoucrai', about to be. The glory realised by Paul as not only future, but certain
and near. Meyer. Future, as contrasted with rov vvv k. Phil. Always to come.
Lange. — ' AiroKaXvcpdrjvai, to be revealed. Beza, Fag., Pise, Eras. With which we
are to be affected. Cast. Rabbins : ' One hour's refreshment in the world to come is
better than a whole lifetime here.' Pirke Ahoth.—i^ls ^jfias, towards us. Vat. Into us.
Grot. In us. Beza, Pag., Eras., Ellicot. =■ to us (nobis) ; i.e., to our understanding.
Pise , Per. In relation to us ; connected with airoKoK. Lange. Upon us, so that we
obtain it and partake of it ; els so used, Acts xxviii. 6. Phil.
19. For the earnest expectation of the creature waitethfor the manifestation of the sons
of God.
For. Reason for the preceding. Certainty and greatness of the glory.
Present state of creation not what it was or what it shall be.
Earnest expectation. Longing desire ; eager panting, Phil. i. 20.
Figuratively applied to the creation, as Ps. xcviii. 8 ; Isa. Iv. 12 ;
Ezek. xxxi. 15.
Prophets wont to personify inanimate and irrational objects.
All creation in an attitude of earnest expectancy.
Its relief and deliverance connected with the coming glory.
Creature. Creation, as in ver. 22. Rational, irrational and in-
animate.
The creature-world belonging the globe we inhabit.
4G4 SUGGESTIVE COMMENTARY. [CHAP. VIII.
All visible creatures according to tlieir various capacity.
The whole frame of nature connected with our planet.
The earth cursed on account of man's sin, Gen. iii. 17, 18.
Its deliverance and elevation bound up with Christ's kingdom.
That kingdom perfected on earth, Isa. xi. 5 ; xxxv. 1, &c. ; Ixv. 25 ;
2 Pet. iii. 13 ; Rev. xxi. 1.
Waiteth. Gr., Waits with eager expectation. Creation personified.
Vague longing and expectation in men of a better state on earth.
That expectation founded on a promise. New heavens and a new
earth, 2 Pet. iii. 13.
In this promise creation in general included.
Manifestation. Revelation ; full, open display.
Believers to aj^pear or be manifested with Christ, Col, iii. 4.
Now unkno^vn, 1 John iii. 1. Three things to be manifested —
1. Their true character ; 2 . God's grace towards them ; 3. The glory
gi\'en them.
At present the wheat appears lost in the heap of chaff.
The king's cliildren walk in peasants' apparel.
Sons of God. The true relation, dignity, and character of believers.
Creation's future bound up with that of the sons of God.
Their manifestation the deliverance of an enslaved world.
Earth cursed through the first, blessed through the second Adam.
Believers' final redemption the jubilee of the universe.
The new heavens and new earth prepared for their abode, 2 Pet.
iii. 13.
In that abode freed creation has its longings satisfied.
Beautiful and blessed gradation in this chapter —
1. Life and liberty in and from Christ to the inner man, ver. 2 ;
2. Life, liberty, and glory to the believer's outer man, ver. 11 ;
3. Deliverance and liberty to a groaning creation in general, ver.
19, 21.
No deliverance for creation but at the mardfestion of the sons of God.
Hence a groaning world and suffering Church till Christ appears in
glory.
Fa/), proves the certainty and greatness of the gloiy. Chrys. Reality. Flatt, Lange.
Nearness, lieng.— AiroKapaooKLa [diro, /capa, the head, and So/cew, to look for; to
look for with outstretched neck, i.e., with intense earnestness), vehement expectation.
Chrys., Theoph. Solicitous or anxious expectation. Eras., Tir., Vat., Far. Earnest
(uttenU) expectation. Grot. Expectation with outstretched head. Pise, Dutch BiUe.
Anxious wailing. Luth. Hope of a thing api)roaching and the effort of the mind eagerly
jaiitingforit. Beng. Sustained, continued expectation. I'hil. Patient expectation, ^//orti.
Longing. Con. <£• //owa.— Kxtcrews (/CTt^'w; KTiais, the act of creation, then the
CHAP. VIII.] SUGGESTIVE COMMENTARY. 4G5
result). Creature. Pise. Created thin?.-;. Paa. This created world. Bcza. Nature,
material creation. Crof. Creation in general. iJ^V. E.xclusive of man. i'ar. The bod}'.
Or. All creation, visible and invisible. Theod. Includes angels. Church fathers in
gemral. Rational creation, rarhhurst. Every human creature. Mackn. The Gentile
or unevangelised world. Aug., Ham., Knatch., Whit., Doddr. This lower world.
Henry. Irrational animate and inanimate creation. Flatt, De Wette, Thol., Phil.,
Alford, Hod(/e, Brown. Creation collectively. Ols. Unconverted Jews. Cramer.
Christians from the heathen. Nosselt. Men. as weak and carnal, = flesh. Berper.
The creation outside of man who completes the supplement ; man's world, whose fortune
is therefore bound up with humanity. Von Hofm. Rabbins: 'The w'^rld shall be
renewed in the days of Mes.siah.' Kriats = Koffjxos, earth, atmospliere, &c., Wisdom
V. 17. So xvi. 24; xix. 6; Judith ix. 12; xvi. 14. Rabb. nna, creature; man, par
excellence. Schbtt.— ^TreK^f-X^Tai (airo and eKdexofiai, to wait; diro, with the
same emphasis as in diroKapadoKLa), earnestly waits for. Grot. Anxiously expects.
Vat. With outstretched neck. Beza. With longing expectation ; a double personifi-
cation. Phil.— ATroKa\v\f/iv, revelation, not of the glory, but of the sons of God tln-ough
tliat glory. Phil. Early Christians expected the Lord's coming to take place shortly,
and with that the general resurrection. From Rev. xx. hopes of an earthly millennial
kingdom generally entertained, not only by Judaising Ebiouites and Cerinthians, but
by orthodox fathers, as Papias, Bishop of Ilierapolis, Justin Martyr, Irenasus, TertuUian,
and, though in a greatly modified form, by Cyprian also. The Gnostics always un-
favourable to such views ; also some orthodox writers, as Cains of Rome, and the
theologians of the Alexandrian school, especially Origeu. Justin Martyr gives it as his
opinion and that of other orthodox Christians, el riues eiaiv opOoyvw/xoves Kata
iravra _;(;/3i(rTtai'0i, but admits that others t??s Kadaprjs /cat evaelSous "yvwixrjS,
thought differently. Tt-rtullian speaks of the millennial blessings as an abundance of
all spiritual good things (copia omnium bonorum spiritualium). Nepos, an Egyptian
bishop, and after him Coracion a presbyter, advocated a millennium , but their followers
were silenced by Dionysius of Alexandria. The view was adopted afterwards by very
few of the orthodox church. Lactantius adopted it in the West. Augustine embraced it
at first, but opposed it afterwards He interpreted the last day of judgment as meaning
the last time, the length of it being uncertain. The establishment of the church led
to the rejection of the doctrine and to the deferring of the expected coming of the Lord.
Sometimes remarkable events caused men to look forward to it as nigh at hand. About
A.D. 1000, the end of the world was expected as approaching. This expectation con-
nected with that of Antichrist, thought by some to be the Pope. So Wyckliffe and his
followers. Hagenbach. It was a prevailing tradition among commentators that the
period of lOUO years Rev. xx. ) commenced with the manifestation or passion of Christ,
and that the establishment of thfj Christian Church was to be regarded as the first
resurrection and the first epoch of the Millennium. This interpretation Lad beea
adopted in the West, especially since the time of Augustine. Lucke.
20. For the creature was made subject to vanity, not willingly, but by reason of Him
who hath subjected the same in hope.
For. Leads to the reason for this longing expectation of creation.
Made subject. Present state of creation received from its divine
Author.
Not what it originally was. Changed for the wor.se through man's
siru
2g
466 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Its jiresent state one of bondage, Immiliation, and constraint.
The expression of the evil of sin and the Creator's displeasure
against it.
A state from -which creation is unable to deliver itself.
Vanity. Decay, misery, corruption, mortality.
A state of frailty, weakness, mutability, deformity.
Contrasted with its original state of glory and beauty.
Man's sin ; idolatry. Creatures sometimes abused, sometimes idolised.
Balaam's ass. Lions in the Roman amphitheatre. Cruel sports.
Creation at first made subject not to vanity but holiness. Gen. i. 28.
Effects of man's sin on creation — 1. Its beauty sullied ; 2. Made sub-
ject to alteration and decay; 3. Sentient creatures subject to
suffering arid death ; 4. Disharmony and enmity among all its
parts ; 5. Abused as objects of idolatry and instruments of sin.
A monstrous alteration throughout visible nature.
The powers of life in creation seriously abridged.
Tlie glorious harmony in all its parts taken away.
Lovely still in many of her aspects though in sore distress.
Still majestic and venerable, but a venerable ruin.
Apparently out of joint and strangely in disorder.
Diseases, tempests, earthquakes, volcanoes, deserts.
Much produced which is useless, troublesome, and destructive.
Man, made in God's image, given up to vanity and sin.
Irrational and inanimate creatures abused — 1. As the objects of his
idolatry ; 2. As the instruments of his lust.
Suffering and death made the law of creation.
Earth made one vast Akeldama ; a world of graves.
" The spade, the plough disturb our ancestors :
From human mould we reap our daily bread." Young.
Death mocks at all man's stateliness and grandeur.
" Earth's highest station ends in ' Here he lies ; '
And ' dust to dust ' concludes her noblest song." Ibid.
Evil s]iirits lord it over creation, rulers of the darkness of this world,
Eph. vi. 12.
Satan the god of this world and prince of the power of the air, 2 Cor.
iv. .3 ; Eph. ii. 4.
Imperfection stamps what God at first pronounced good.
" Here every drop of honey hides a sting ;
"Worms wind themselves into our sweetest flowers." Cowper*
CHAP. VIII.] SUGGESTIVE COMMENTARY. 467
Not. Begins a parenthesis by way of explanation, ending with.
" hope."
Willingly. With its own consent ; according to its own nature.
iMan's voluntary sin brought creation's involuntary suffering.
Mortality and suffering not a thing of choice but ordination.
All creatures wish to live and to enjoy their being.
Plants press to the light. Animals seek food and shun what i3
hurtful.
All nature made to tend to its promotion and perfection.
Sorrowful appeals now come from an abused creation.
Animals innocent sufferers for man's sin,
" You, ye flocks, .
What have you done ? Ye peaceful people, what,
To merit death ? And the plain ox,
That harmless, honest, guileless animal,
In what has he offended ? " Thomson.
By reason of. The cause alluded to of this sorrowful change.
The present state of creation not original, but superinduced.
Man's sin the cause of all the suffering both in man and beast.
Parent of the woes of earth, kindler of the flames of hell.
The subjection to vanity is God's act, the cause is man's sin.
Him who hath subjected — viz., God as Judge and sovereign Ruler.
The curse of God that which subjected creation to vanity, Gen. iii.
17-19.
God's blessing righteously withdraA\Ti from a world in rebellion.
No impeachment of His justice where all was His own.
Children and subjects suffer with guilty parents and rulers.
A just thing with God to stamp the evil of sin on the face of crea-
tion.
Man the guilty cause, God the holy and righteous Agent.
Man caused creation to be subjected to vanity ; God subjected it.
In hope. The state in which the subjection was made. Euin not
final.
Hope given of a future deliverance to enslaved creation.
Its suffering and degraded condition one not of despair but of hope.
Mercy rejoiceth against judgment, James ii. 13. Hope in the pro-
mise. Gen. iii. 15.
The head of Nature's disturber to be eventually bruised.
Earth to be the renewed abode of righteousness and peace, 2 Pet. iii.
13 ; Isa. Ixv. 17, &c. ; Rev. xxi. 1.
4G8 SUGGESTIVE COMMENTARY. [CIIAP. VIII.
Creation's bondage mingled and alleviated witli this hope.
Hope of a better state of things vaguely impressed on mankind.
Eestless aspiring to it with certain prospect of it general.
Only to be realised in man's redemption and believers' glorification.
yiaTaiorrjTi (/laTrjv, invsLin). Corruption. CTirys., Theod. ; probably reading 0^o/)ct.
Inconstancy arid mutability of things. Grot., Gom., Per., Par., Tol. The curse. J.
Cap. Decay (defectio) and corruption. Est., Pise, Tol. Future dissolution. Gom.,
Beza. Disappointment (frustratio) ; unable to attain to the immortality it desires and
seeks. Vat., Par., Pise. A state subject to many calamities and vicissitudes, transient
and changeable. Sch'dtt. Worship of idols or vanities, as Acts xiv. 14. Ham. Corrup-
tion of error and sin. Knatch. Corruption contrasted with glory. Benj. Decay an(i
misery. Flatt. Frail and dying state. Stuart. Transitoriness. Haldane. Miserable
condition. Hodge. Decay. Con. c£- Hows. Weakness, corruption, misery. Bloomfield.
Death. Barth. Frail, dying, tempted, and troubled state. Cobbin. Vanity and empti-
ness of mind, as chap. i. 21 ; corruption in a moral sense. De Wette. Weakness, worth-
Icssness, in a physico moral sense. Phil. Defective life-fulness and consequent perish-
ableness and death. Ols. Heb. ?^'7, NIf, p'"l, ^l^. — 'TTreTayrj, was subjected. Mor.,
Pise. Is in subjection. Eras. Passive for neuter. Grot. — Oi}% €KOvaa, without its
consent. Chrys. Without its will. Luth. Not wishing it (non volens). Eras., Tir.,
Mor. Not of its own accord. Pine, Cas., Beza, Pag. Without their fault. J. Cap.
Not by their own personal misbehaviour. Doddr. By their own act. Mackn. Of its
own free will. Beng., De Wette. Of its own choice. Flatt., Van Ess. By its own will.
Con. <£ Hoivs., Ellicot, Bloomfield. Not mere will, but willinjiness, the natural man
resisting tliis order of things. Ols. Rabbins : ' With man's fall fell also nature into
corruption.' — A:a rov VTroTa^avra, on account or because of him who subjected. Pag.,
Mar Through : accusative for genitive, as John vi. 57, and elsewhere. Cas., Diod. On
account of sin. Par., Knapp. Ilim who, &c., viz., man. Chrys. Adam. J. Cap.
Satan. Ham. God. Theod., Tol., Est., Par., Beng., Mackn., Thol., Phil, Ols., Hodge,
&c. Through the appointment of the Creator. Flatt.— Ew iXiridt, in hope, i.e., of
deliverance and a better condition. Eras , Per. Under hope. Grot., Pag., Pise, Beza.
To hope. Cast. With the hope that. Flatt, Bloomfield. In hope that. Ellicot. In
a state of hope. Alford. Connected with VTrora^avra. Pise. With VTrerayT], and
placed absolutely, as Acts ii. 26. Grot., Vor., Beng., De Wette, Phil., Alford. With
dTre/cSexerat, they wait in hope. Mart., Diod.
21. Because the creature itself .also shall be delivered from the bondage of corruption
into the glorious liberty of the children of God.
Because. The hope referred to, that of deliverance ; or, the ground
..f it.
Itself. Even the world which man inhabits with the inferior
creation.
Also. As well as the children of God. Hence these not included
in " the creature."
Delivered. Emancipated from their present state. Delivered, not
destroyed.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 4G9
The state of siifTering and bondage imposed on creation only tem-
porary.
Bondage. The state of subjection to vanity mentioned ver. 20.
General sense of the present as a state of confinement and thraldom.
Creatures originally in subjection to man, not in bondage to vanity.
Creation arrested in its development and kept from its perfection.
Thorns the effect of the curse, a visible example of this arrest, Gen.
iii. 18.
Thorns undeveloped branches. Disappear under cultivation. Bal-
four.
Animals in dread botli of man and of each other. Destroyed for
sj3ort.
Man made the lord, not the tyrant, of the lower creatures.
The chase " the falsely-cheerful barbarous game of death." Thomson.
Corruption. Mortality, perishableness, state of frailty and suffer-
ing.
Creation's present state. The creature made subject to it and ruled
by it.
Into. Creation in general to share in the liberty of God's children.
Tlie time of deliverance the same for both. Its character similar.
]\Ian's deliverance both the pattern and pledge of the creature's.
Creation as well as man restored and beautified in the new earth.
Glorious liberty. Gr., Liberty of the glory ; liberty bound up with
the glory.
The freedom consisting in, and bound up with, the glory of God's
children.
The state awaiting believers at the Lord's coming— 1. One of liberty ;
2. One of glory.
1. Liberty from foreign disturbances and evil in all its forms.
Their happiness no more interruj^ted by sin, suffering, or deat'li,
Rev. xxi. 4.
Freedom from all hindrance in attaining the end of their being.
From the temptations of Satan, who shall then be bound, Rev. xx.
1,2.
From the curse, which sin superinduced on creation, Rev. xxii. 3.
From death, which till then shall reign over their bodies. Rev. xxi. 4.
The state of glory a state of liberty. No full liberty till then.
2. Glory. The glory of Christ in which they are to share, ver. 17 ;
Col. iii. 3.
The glory which is to be revealed at Christ's appearing, ver. 18.
Liberty, in opposition to bondage ; glory, to corruption, Phil. iii. 21.
470 SUGGESTIVE COMMENTARY. [CHAP. VIII.
This liberty of Lelievers to be shared in by a suffering creation.
Its bondage to last till the believers' resurrection and no longer.
Creation, 'then restored to the liberty, originally enjoyed.
Freedom from abuse, corruption, suffering, and death.
Creation, no longer under the curse, shall attain its perfection.
Not only the earth, but the heavens renewed, 2 Pet. iii. 13 ; Eev.
xxi. 1.
Earth and sky now wear the dress of a slave, " bondage dress."
Hereafter to be arrayed in the robes of a bride, Isa. Ixii. 45 ; Rev.
xxi. 9, 10.
Now they appear in their week-day clotlies, for " servile work."
Hereafter they put on their Easter and Whitsuntide array. Luther.
Probably much more beautiful and perfect than even before the fall.
Children of God. Relation between creation and God's children.
The creation originally placed under subjection to man.
That relation destroyed by sin. Lost in Adam, restored in Christ,
Ps. ^dii. 4 ; Heb. ii. 5, &c.
That restoration manifested at the glorious appearing of Christ and
His members.
The perfect deliverance of God's children that of the terrestrial
creation.
Creation's liberty bound up with, and forming part of, the samts'
glory.
Nature shares in, and contributes to, the glory of Christ's Idngdom,
Ps. xcvi. 11, &c.
Creatures shall enjoy a glory and perfection suited to their nature,
Isa. xi. 6, &c.
Correspondence between the spiritual and natural world, Isa. Ixv.
20-25.
With Israel's apostasy, a darkened and desolated land, Deut. xxviii.
15 ; Isa. xxiv. 17.
With a spiritual salvation an elevation of nature, Deut. xxviii. 8 ;
Ps. Ixxii. ; Isa. xxv. 6 ; xxxv. 1, &c.
Absence of violent commotion in nature during man's innocency,
Gen. ii. 5, 6.
Natupo changed for the worse through man's sin, ver. 22 ; Gen. iii.
17, 18.
" Changes in the heavens, though slow, produced
Like change on sea and land ; sidereal blast,
Vapour and mist and exhalation hot,
Corrupt and pestilent." Milton.
CHAr. Till.] SUGGESTIVE COMMENTARY. 471
A peaceful aiul liarmless state of animated nature Ijefure tlie fall, Gen.
ii. 19, 20.
Changed also with man's sin, Gen. ix. 5.
" Discord first,
Daughter of sin, among the irrational
Death introduced, through fierce antipathy." Ibid.
With the liberty of God's children is Paradise restored.
For the children's sakes even the servants are clothed with immor-
tality. Chrys.
Christ is the glory of God as permeated with His light, Heb. i. 2 ;
Saints are the glory of Christ as partakers of His image, 1 John iii. 2 ;
Nature will be the glory of the saints as sharing in their liberty and
glory—
1. Through organic appropriation ; 2. Correspondence in situation.
Mysterious but real connection between man's fall and the creature's.
Redeemed man's glorification, tlierefore, that also of the creature.
The final fire purifies, not destroys nor annihilates, 2 Pet. iii. 12, 13.
Creation renewed comes forth in smiles perennial and immortal.
Shares in the beneficent flow and freedom of God's children.
Vague sense at present of a day of light and enlargement coming.
Revelation meets every feeling and faculty of our nature.
Reveals a period of deliverance and glory such as man and creation
sigh for.
That period connected with believers' glorification at Christ's coming.
" The time of rest, the promised Sabbath comes.
Six thousand years of sorrow have well nigh
Fulfiird their tardy and disastrous course
Over a sinful world. . . Christ shall descend
Propitious in His chariot paved with love,
And what His storms have blasted and defaced
For man's revolt shall with a smile repair.
Rivers of gladness water all the earth,
And clothe all climes with beauty ; the reproach
Of barrenness is past." Cowper.
See Ps. xcvi. 11, &c. ; Isa. xi. 6, &c. ; Ixv. 20, &c. ; Rev. xxi. 4 ; xxii.
2, &c.
The view kindles the emotions of Paul as it had done those of Isaiah.
Such thoughts naturally clothed themselves in the language of
poetry.
(172 SUGGESTIVE COMMENTARY. [CHAP. VIII.
'Or£, that. Beza, Ac. For, or because. Pise, Ac— Kai, not you believers onlj, but
what is inferior to you. Chrys. Even the heathens themselves. Maclcn. Equally, with
others, that is, with God's children. Phil.—AvTTj, the creation itself, of which it is not
expected. De Wette.—^TcaLS, creation, as in ver. 19, 20, 22. Most Interpreters, both
oncient and modern. The Gentiles. Whitby, Mack-z. The new creature. Ham., Nosselt,
( iibbin. 'EXevdepojdrjcreTai, shall be no more corruptible. Chrys. Changed for the
better, glorified with immortality. Theoph. Made free. Pise, Pag , Cas. By total
iibolition. Bcza, Vor., Par. By renovation and change to a better state. Gam., Will.,
Per., Btng., and Commentators in general.— A-iro r. bovXeias r. (pdopas, corruption,
or destructive servitude, the wages of sin being death. Vat. Bond.vge of sin. Knatch.,
Ham. Corruption, destruction of the body by death ; bondage of corruption, its con-
tinuance in the grave. Maclcn. Wretched slavery. Flatt. Bondage consisting in that
corruption, because the creature is made subject to and ruled by it ; life-impulse re-
strained from its development ; <p6opa = vanity, transitoriness, perishaljleness. De
Wette. Slavery to death. Con. <£ Hows. Subjection to tlie law of decay. Alford. The
world shall obtain such a state of liberty as the glory of God's children brings with it.
T'ore //o/wi. — El's T. eXevdepLav T. 8o^r)S t. T€K. t. G., into the liberty of the glory of.
Ac. Vulg., Beza, Pise , Ac. To or at (ad libertatem). Tol., Dick. After the pattern of
the liberty. Per. At the time of the liberty. Grot. On account of the liberty. Par.
Ets for dia, their liberty, being the efficient and final cause of the creature's, shall
follow the good estate of man's redeemed and glorified body. Chrys. In the liberty.
iS'i/r., Trem. Shall partake of the better state of the children of God acording to their
nature. Calv. Freedom which belongs to the glory of the children of God. Dutch Bible.
Bondage and liberty spoken of the creature ; corruption and glory of the believer ; the
creature tends not only to deliverance, but to liberty Beng. They shall attain a liberty
like the glorious liberty of God's children, free from all suffering; the glorifying of
nature contributing to the happiness of God's children, and the renewing of creation
liarmonising with the resurrection of the body: eis r. (XevO., that God's children may
enjoy a glorious liberty ; or at the time when they shall enjoy it. Flatt. Shall pariake
in some way of the liberty of the children of God. Hodge. Shall gain the freedom of the
children of God when they shall be glorified. Con. & Hoivs. Their freedom one com-
ponent part of the glorified state of the children of God Alford. Freedom from evil in
all its foims; the final deliverance of God's people connected with a great and most
favoural)le change in the general frame of nature. Brown. Perfect freedom from all
abuse and corruption which the glory of the children of God shall bring it. Barlh.
Liberty consisting in and bound up with the glory of the children of God. De Wette.
Into the liberty of the glory ; 5o|77s the genitive of quality, not a mere periphrasis for
the adjective. Ellicot. The glory of the irrational creature the improvement of the
species. I'hil. Correspondence between the world of spirit and the world of matter ; nature
will be the glory of the children of God as partaking of their liberty and glory. Lange.
The glory of the children of God extends over the creature, making its state that whicli is
grounded on the will of God its Creator, without anything foreign interfering with it ;
tliis state of things promised in the Old Testament in connection with the hope of Israel,
Joel iii. 18 ; Amos ix. 13-15 ; Isa. xi. 6-9, and consistent with the passing away of the
creation to which we belong (2 Pet. iii. 10-13), which only extends so far that nothing
sliull remain as it is at present, without excluding a restoration out of this destruction
to a new mode of existence. Von Hofm. Animals may help the glorified to show forth
God s glory as they did Adam in Paradise. Henry. The world of the future (world to
come, T7 oiKOVfxei>r] r) /xeXXovaa, Ileb. ii. 5) is the new world of life and redemption as
contrasted with the old world of creation of the present, which, in consequence of sin,
l-as become subject to decay and death ; a world yet to come from the New Testament
CTIAr. VIII.] SUGGESTIVE COMMENTARY. 473
point of view as well as from that of the Old Testament; the old world having indeed
lo.-t all its rifiht to existence and continuance when Christ first came, but continuing
nevertheless to exist still as tlie outward shell of the hidden world of the future which is
not yet fully formed within it, but will one day burst forth from its encasement as a new
heaven and a new earth at Christ's second coming; this new world, according to its
hidden principle and spirit already present, but according to its glorified manifestation
and body yet future. Delitzsch on Ileb. ii. 5. Rabbins : 'Whatever God has smitten
in this world He will heal in that which is to come, in the days of the Messiah.'
22. For we know that the whole a-eation groaneth and travaileth in pain together
until now.
For. The reason given for tliis deliverance of creation.
Creation in distress. Her groans not unheard by God.
Her cries call for His intej'position. Her pains point to future de-
liverance.
We know. A thing of constant observation and general conscious-
ness.
Believers stil more acquainted with, and sensible of, the fact.
All know that creation suffers pains ; believers know that these are
birth-]3ains.
Travailing pains point to a happy deliverance, John xvi. 21.
" We know," an expression for Christian consciousness, chap. ii. 2 ;
iii. 20 ; vii. 14 ; viii. 28.
The Christian's hope also founded on prophetic Scripture.
Whole creation. Nature at large, animate and inanimate.
By a similar figure, all creation called on to praise God, Ps. cxlix.
Heard by John doing this in universal chorus, Rev. v. 13.
Groaneth. The creation still utters groans, not songs.
Creation groans as — 1. Being still subject to vanity ;
2. As hoping for part in the liberty of God's children.
Creation's groans ascend directly and audibly to its Creator.
So God heard the groans of Israel in Egypt, Exod. ii. 24.
So He hears the gruanings of His prisoners still, Ps. cii. 20.
" The groans of Nature in this nether world.
Which heaven has heard for ages, have an end." Coiiyer.
Paul's language agreeable to the nature of the passage.
The language of poetry and prophecy, but the language of truth.
Nature represented as a person suffering and oppressed.
We groan, being burdened, 2 Cor. v. 2. Creation groans, burdened —
1. With man's sin ; 2. The curse entailed by it ; 3. The sufferings
resultinir.
474 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Travaileth. Gr., "With pangs of childbirth, as a travailing woman.
Creation's ])ains those not of death but life, not of despair but hope.
Pangs of labour carry with them the expectation of a l:>irth.
Birth-pangs the greatest pains, but bringing the most joyful end,
John xvi. 21, 22.
'\\'ith severe pangs the old creation brings forth the new, Matt. xxiv. 8.
Travailing in birth expressive of a transition state.
Nature heaves with the pains and portents of coming deliverance.
Its oliscure groaning after a better state a proof of its reality.
Together. In all its parts ; with united groans ; sympathisingly.
In the atmosphere, seen in thunders, lightnings, tempests ;
On earth, in diseases, famines, wars, floods, anguish of spirit, death ;
Within the earth, in earthquakes and pent-up volcanic fires.
Groans in God's ear from all creatures animate and inanimate.
Groans at the creature's birth, and groans at its death.
Sorrows and sufferings in infancy, childhood, maturity, old age.
If we look to the land, behold, sorrow, Isa. v. 30 ; sorrow on the sea,
Jer. xlix. 23.
In pain. As in sore labour. Conflict and agony everywhere.
Creation in a state of big and general distress.
Proof itself of a changed and disordered condition.
A suftering state of things not originally from a God who is love.
The Scripture account of the fall explains the mystery.
"With fallen, suff'ering man, must be a disordered, suffering creation.
Until now. The birth of a labouring creation not yet brought
forth.
The world in Paul's time as full of suff'ering as ever.
Cruelty, oppression, and suffering had accompanied Roman conquest.
State of Italy after the social and civil wars indescribably wretched.
Slaves treated as beasts of burden ; gladiatorial shows only wholesale
massacres.
The history of mankind had been a record of Avars and bloodshed.
Diseased humanity had sought in vain to heal itself.
The original sentence of the curse verified in every generation.
The same state of sulfering and travail in creation still (1870).
One of the most terrible wars ever waged raging at this moment.
France and Prussia, two of the most civilised nations of Europe, in
deadly strife.
Two Imndred thousand killed or wounded within a month.
" ^[y soul is sick with every day's report
Of wrong and outrage with which earth is fill'd." Couyer.
CHAP. VIII ] SUGGESTIVE COMMENTARY. 475
Nature's travailing pains commenced ^yitll Adam's fall.
" Eartli trembled from her entrails as again
In j)angs ; and nature gave a second groan." Milton,
The doctrine of a happy primeval state that of all antiquity.
Nature's groans to continue up to Christ's second coming, ver. 24.
Hopes of a future restoration and better state, common to all nations.
Christ, as heir of all things, restores the earth which has been sprinkled
with His blood.
" Haste, then, and wheel away a shatter'd world,
Ye slow revolving seasons ! We would see
(A sight to which our eyes are strangers yet)
A world that does not dread and hate His law,
And suffer for its crime : would learn how fair
The creature is that God pronounces good.
Come, then, and added to Thy many crowns.
Receive yet one, the crown of all the earth,
Thou who alone art worthy." Cowper.
" Come forth out of Thy royal chambers, 0 Thou Prince of all the
kings of the earth !
Put on the ^dsible robe of Thy imperial majesty.
Take up that unlimited sceptre which Thy Almighty Father hath
bequeathed Thee !
For now the voice of Thy Bride calls Thee ;
And all creation sighs to be renewed." Milton,
Haaa r/ KTiais, the whole world, i.e., all sentient creatures. Bloomfield. All created
things. Ferme, and most others. Tribuit antem vel rebus sensu et anima carentibus —
suspiria et dolores. Melville. — ^varepa^ei, groans inwardly (ins;emiscit). Mor. Groans
together. Eras., Vat. Grieves or is pained together, condoles (condolet). Eras. Siglis
together. Beza, Pise, Pag., Grot.—^vvwOLvei. {Jj^lv, pangs of child-birth), is in labour
together (comparturit). Mor. Simul sive una parturit. Eras., Beza, Pise, Pag —
^vu — in all its parts. Tol., Beza, Est., Phil., Be Wette. With united groans. Beng.
With the ch.ildren of God. Luth., Per., J. Cap., Dick. With one another 0^5. Suffers
the pangs of labour. Con. <£; Hows. Pains of birth. /^ocZflre. Quae omnia niirifice e.xpressa
pudorem nobis incutiant, qui in terram defi.vi prte.sentia curamus, de futuro securi.
Melville. Rabbins : r\''Z"!zn ''^'^>^, the pangs of the Messiali, or the sufferings and birth-
tliroes with which His kingdom is to be introduced.—' Axp' rov vvu, hitherto. Grot.
Up to this time when the creature shall be delivered with u-;. Beza. Even unto the
time of the revelation of the sons of God. Ferme. Points to an end of the groans a. d
sufferings. Beng. Having not yet brought forth. Con. tC- Jloivs. Comparatively Utile
having yet been done for the deliverance of the heathens. Bloomfield. Refers to tlic
time of the perfecting of Christ's work and the deliverance connected with it. Ols.
476 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Voltaire acknowledged that the fall of dejrenerate man is the foundation of Theology
among nearly all ancient nations. ' Non tanien negaverim fuisse alti spiritus viros '-t,
ut ita dicam. a diis recentes. Neque enim dubium est quin meliora mundus nondum
elTetus cdiderit.' Seneca. Ilesiod. the oldest Greek poet, represents mankind as origin-
ally happy and long-lived, the earth fruitful and requiring no cultivation ; but that in
the age whicli followed this golden one, men were inferior both in mind and body,
practising oppression and wrong, and neglecting the worship of God ; and as the conse-
quence liaviug their life diminished and subject to suffering ; represents this change as
occasioned by a woman, and wishes he had either died before, or had been born after,
the age in which he lived. Works and Days. The Persians expected that the present
course of this world, in which a conflict is carried on between the kingdoms of Ormuzd
and Ahriman (the principles of Light and Darkness, the Supreme God and the Author
of Evil) would be succeeded by a time of restoration, in which Ahriman was to be
f-utirely destroyed, when men should be purified from sin and enjoy a perfectly happy
and peaceful life on the glorified earth. Plutarch. In the Zend books it is said, that
after the renovation of the earth there shall be no night, no cold nor hot wind, no cor-
ruption, no fear of death, no evil caused by wicked spirits ; and then the fiend, the
ambitious prince, shall exalt himself no more : further, that a dignified personage named
Oschandabega ('the Man of the world') shall appear in the last time and adorn the
world with religion and righteousness, and restore the ancient order of things ; where
rest and peace shall prevail, all dissensions cease, and all grievances be done away.
llengstenberg.
23. And not only they, but ourselves also, which have the first-fruits of the S2)irit, even
we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption
of our body.
Not only they. Gr., Not only so ; not only nature at large.
The groans of creation in accord with those of believers.
Ourselves also. Believers, those having the spirit of adoption.
Even the children of God participate in the groans of creation.
Who have, &c. Their privileges great, but not exempting them
from groans.
Those also groan who might have been thought the last to do so.
Believers possessed of spiritual treasures of the highest value.
These, instead of exempting from, are rather tlie occasion of, groaning.
The more of the Spirit, the greater the sensibility to evils.
First-fruits of the Spirit. The present possession of believers —
1. Tlie Holy Spirit as the first-fruits of their inheritance ;
2. Only the first-fruits of the Spirit, not yet the fulness ;
3. The first bestowment of the Spirit in the apostolic age.
Believers have— 1. The Holy Ghost ; 2. The Holy Ghost as fir.st-
fruits.
First-fruits, the first ripe grain solemnly devoted to God, Lev. xxiii. 10.
SiiiiiU in quantity, l)ut the same in quality with the harvest.
Buiufc to the grace and glory to be hereafter enjoyed, 1 Pet. i. 3, 7, 13.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 477
The Spirit's liglit, grace, and comfort here, only first-fruits of salva-
tion.
Present gracious experience of believers only drops before the
shower.
The grapes of Eshcol. Foretaste of the gloiy to be revealed.
The earnest of what is to follow, 2 Cor. i. 22 ; v. 5 ; Eph. i. 14 ; iv.
30 ; 1 Pet. i. 4.
The pledge — 1. Of a new and higher outpouring of the Spirit ;
2. Of a perfected manifestation of the Spirit's work.
Given to quicken our desires and encourage our expectation, 1 John
iii. 1, 2.
Comfort on the journey home. Preparation for the harvest
The first fruits so precious, what shall the harvest be, 1 Pet. i. 8 ;
Gal. V. 22.
Ko harvest without first-fruits. First-fruits security for the harvest.
First-fruits of the Spirit indicate — 1. Greatness, compared with Old
Testament times ;
2. Smallness of measure, compared with what is yet to come, chap.
xi. 25, 26.
Groan. Indicates both present character and experience of believers.
A child of God a mystery and an enigma to the world.
Has the first-fruits of the Spirit, and yet groans within himself.
As sorrowful and yet always rejoicing, 2 Cor. vi. 10.
In heaviness, yet rejoicing with joy unspeakable and full of glory, 1
Pet. i. 8.
Present comfort and receivings consistent with many groans.
Paul's letter, in which he tliiice says " Rejoice," bedewed ^\-ith tears,
Phil. iii. 1, 18 ; iv. 4.
P>elievers groan — 1. From present distress ; 2. From future hope.
Groan not uiily though, but because they have the Spirit.
Groan as they increase in sensibility and self-knowledge.
Not from impatience nor murmuring, but from sensibility and hope.
Creation groans from unconscious, — believers from intelligent, desire.
Occasions of groaning — 1. What pertains to themselves ; 2. Toothers;
3. To God.
1. Troubles common to them with others, 1 Cor. x. 13 ; Job xiv. 1 ;
Heb. xii. 11.
Tribulations peculiar to believers, John xvi. 33 ; Acts xiv. 22 ;
2 Tim. iii. 12.
Sin dwelling in them and committed by them, Rem. vii, 24 ; Matt.
xx\'i. 74, 75.
473 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Satan's temptations an occasion of groaning, 2 Cor. xii. 7 ; Heb, ii.
18 ; Eph. vi. 11-13.
Bridegroom's absence, Matt. ix. 15 ; 2 Cor. v. 6-8 ; Cant.i. 7 , ii. 11,
14, 17 ; Rev. xxii. 20.
Burden of the tlesli, Matt. xxvi. 41 ; 2 Cor. v. 2-4 ; 1 Cor. xv. 50-54.
2. Sufferings of others, Rom. xii. 15 ; Jer. ix. 1 ; xiv. 7 ; Luke xix.
41 ; John xi. 35.
Sin around them, Ps. cxix. 53, 136 ; Jer. xiii. 17 ; 2 Pet. ii. 8.
Souls perishing, Rom. ix. 2, 3 ; Jude 22, 23.
3. God's name blasphemed and dishonoured, Ps. Ixxiv. 18, 22, 23.
His laws broken and His ordinances despised, Neh. xiii. 8 ; Ezra
ix. 3-5. •
His Son slighted and refused, Acts xx. 31 ; xxii. 18.
His cause injured by false friends and open foes, Phil. iii. 18.
Jesus our Forerunner in such experience, Isa. liii. 3 ; Heb. v. 7.
Within ourselves. Inwardly and deeply ; in our inmost soul.
Indicates — 1. Intensity of suffering ; 2. Ardour of desire.
Inward groanings only poured into the ear of God, Ps. xxxviii. 9.
r>i.'lievers groan deeply but patiently. Their groans suppressed.
Waiting. The posture of the Church till Christ returns.
So 1 Cor. i. 7 ; Titus ii. 13 ; 1 Thess. i. 10 ; 2 Thess. iii. 5 ; James
V. 7, 8 ; Heb. ix. 28 ; 2 Pet. iii. 12.
Implies — 1. Desire ; 2. Patience ; 3. Assured hope.
In the Old Testament saints waited for Christ's first coming ; in the
New, for His second.
Salvation only completed at His appearing, Heb. ix. 28 ; 1 Pet, i.
5, 9.
The Church as a whole only then enjoys permanent rest, 2 Thess.
i. 7.
Time of waiting unknown. Souls under the altar wait, Rev. vi.
9-11.
Hopes of Christ's speedy return, 1 Thess. iv. 14-17 ; 1 Cor. xv. 51,
52 ; 2 Thess. i. 6-10.
Adoption. Full enjoyment and manifestation of sonship.
Manil(;.station of the sons of God waited for by creation, ver. 19.
lielievcrs have the spirit of adoption noio ; adoj^tion itself hereafter.
Adoi)tion both present and future ; adoption of grace here, of glory
hereafter.
Tlie Spirit given as a witness of the one, and a pledge of the otlier.
Believers sons of God, but wait to be declared such, 1 John iii. 1.
So Christ, chap. i. 4.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 470
Adoption still future — 1. As embracing tlie whole man ;
2. As consisting in absolute deliverance from bondage ;
3. As including manifestation and public acknowledgment ;
4. As belonging not merely to individuals but the Church as a body.
Sonship of believers viewed in three aspects : —
1. In their election and predestination by the Father, Epli. i. 4, 5 ;
John xi. 52 ;
2. In their regeneration and acceptance in Christ, Eph. i. 6 ;
3. In the resurrection and glorification of their bodies, Eph. 1. 14.
Redemption. Deliverance — 1. By purchase ; 2. By power.
The first as to believers now past, the second yet to be completed.
Includes perfect deliverance from sin and all its effects.
Day of Christ's appearing the day of redemption, Luke xxi. 28 ; Epli.
iv. 30.
Redemption completed in resurrection and glorification.
Redemption a j^artial definition of the idea of adoption.
Body. Body delivered from sin's effects, the soul from sin itself.
Body's redemption connected with Christ's second coming, 1 Cor. xv.
23 ; PhiL iii. 21.
Resurrection of the body the most signal mark of adoption.
The body in bondage to death through sin as well as the soul.
Body as well as soul redeemed by Christ's blood, 1 Cor. vi. 19, 20.
Redemption not complete till the body is glorified, Hosea xiii. l-i ,
1 Cor. XV. 54-57.
Resurrection of unbelievers, resurrection only, not redemption, Dan.
xii. 2.
Believers' bodies are — 1. Raised from the dead; 2. Glorified like
Christ's o\\^l.
Those living at His coming changed like Enoch's without dying,
1 Cor. XV. 51, 52.
Body delivered from weakness, vileness, mortality, and corruption,
ver. 42, 43.
Made spiritual instead of being natural or animal as now, ver. 45.
More closely allied in its nature to the indwelling s[)irit.
So Christ's body after His resurrection, John xx. 19, 26 ; Acts i. 9 ;
Rev. i. 13.
Not then subject to decay nor to i;)hysical necessities.
Capable of at once ol)eying the motions of the spirit.
Unimpeded by the conditions of a gross material frame.
Redemption of the body is its full deliverance —
1. From the carnal and corrupt ingredient now inhering ;
4S0 SUGGESTIVE COMMENTARY. [cHx^P. VIII.
2. From all discord in the various parts of the system ;
3. From all that can oppress or encumber the spirit ;
4. From all the seeds of disease, decay, and death.
Oi' ixovov 5e, &c., not on]y other creatures. Beng., Ferme. The world at larsre,
almost entirely heathen?. Bloomf. — Kat auTOL. Some MSS. here introduce another
i]/xeis. Lachman reads only /cat avroi, with r/ytiets in brackets. Probably Paul wrote Tj/xeis
avTOL twice, without, however, any advance in the reference as to Christians and the
apostles. Ols. The first avroc refers antithetically to the creature in ver. 22, the second
to the Spirit in ver. 26. Beng. The first ijfxeLS. recent converts ; the second, the apostles.
GlocJcner. Opposed by Ols. Christians in general. Chrys., Theod., Tol., Cam., Ed,
De Wette. The apostles. Sch'dtt. Renewed man. Ferme. The faithful. Melville. —
Xirapxri^ {oltto and o.pxV) the beginning or. chief), some small portion. Vat., Be.za.
Beginning and taste. Vat., Tol., Par. Pledge. Eras, Beza. Present experience of
the Spirit a precursor of future outpouring in Christ's kingdom. Chrys., Calv., Thai.,
Phil. The Spirit who is the first-fruits. Beng. First of the operations of the Spirit.
Flalt Regeneration in this life ; earliest products of the Holy Spirit whose perfection
or full harvest will follow in another life. Ferme. First bestowment of the Spirit. De
Wette, Meyer. Prime of the harvest, but only the first-fruits in the apostolic church.
Ols. Given as the first-fruits of our inheritance. Parkhurst, Hodge, Con. (£ Hows.
Only the first-fruits, not the fulness. Chal. Earnest of the future deliverance by the
Spirit at the final vloOeaLa. Bloomf. First gifts of the Spirit as an earnest. Niel.
Pledge of future bestowment and of glory. Lange. We the apostles who have been the
first to receive the gifts of the Spirit and have received the largest measure. Sch'dtt.
Ileb. nV'Nl, n^n^Ti. — IlTeva^o/xev {arevos, strait), desire or long for with groaning.
Beng. On account of the future which is yet wanting. Chrys., Tol. From desire and
vehement affection. Thol. Sigh in hope of the glory to be revealed. Ferme. — '^v
eavTOLS, among ourselves ; the common groans of the Church. Beza. Inwardly, known
only to God. Thol. Groans suppressed. Stuart. In our inmost soul, with our whole
heart. Barth. Indicates the inwardness of the groaning. De Wette. A groaning for
one's own perfection, without, however, excluding a prayerful interest in that of others.
Ols.—TiodeaLav. Omitted in some MSS. (DFG and others); probably from the idea
of the adoption being past. Thol. Already sons, but waiting still for the adoptioti,
till the body also is delivered. Chrys. The name we have now, the reality hereafter.
Theod. A double adoption ; first secret and imperfect, then open and complete. Grot.
KirapXTi, grace already received ; vlodeaa, full deliverance. Whitby, Schleus., Bloomf.
State of rights and privileges of children in their full enjoyment. Flatt. In apposi-
tion with diroXvrpwaLV r. (r., the adoption being only then enjoyed when the body is
raised and glorified. Melville. The future glory described by its formal cause 'adoption,'
and by its subject-matter, 'redemption' of our body ; adoption here the full revelation
concerning us that we are children of God, 1 John iii. 2. Ferme. Perfect manifestation
of adoption. Barth., Alford. Deliverance from the chains of mortality. De Wette.
Tied., distinguished from the spirit of adoption, the latter a pledge of the former. Ols.
Installation into our rights as children. Stolz. Allusion to the twofold adoption among
tlie Romans ; the one private, the act of the person desirous of receiving a stranger into
his family with respect to the object of his choice, and a transaction only between the
two parties ; the other public, being an acknowledgment of this act in the forum, when
tlie ailoi)ted was solemnly avowed and declared to be the son of the adopter. Doddr.,
Jlowe. Unless the adopted person were already the slave of the adopter, the princij)al
part of the private transaction consisted in the purchase of the person to be adopted
CHAP. VIII.] SUGGESTIVE COMMENTARY. 481
from his parents, for so much money formally given and taken. KiUo.— AwoXin-pcjffLUj
redemption. Mor., Eras., I'ag., Beza, Fisc. Liberation. Cas. From corruption. Vat.,
Tol. From concupiscence, mortality, and the miseries of life. Tol., Pise, Zeg. From
mortality and corruption, sin and sufl'ering. Bloomf. Absolute perfection. Ols. At
the resurrection. Commentators in general. At the destruction of Jerusalem. Ham.
Not a deliverance from the body, as Fritzsche, Reiche, Krehl, and Ewald, but a living
in the body elevated out of mortality or death into glory. Von Hofm. — T. awfiaros,
from the body. Eras., Grot., Luth. If genitive of the ol)ject, 'from the body of sin;
if genitive of the subject, 'redemption of the body from its materiality.' Thol.
24. For we are saved by hope : but hope that is seen is not hope : for what a man seeth,
why doth he yet hope for t
For. Confirmation of previous statement. Reason for tlie groaning.
Salvation, though experienced in part, is 3^et a tiling of hope.
Are saved. Gr., We were saved ; i.e., when brought to Christ.
Salvation begim in regeneration and justification, but only begun. .•
Carried on in justification, completed in glorih cation, Heb. ix. 28 ;
1 Pet. i. 5, 9.
By hope. 1. In hope ; full salvation still matter of hope ;
2. Through hope ; hope, like faith, a saving grace, Ps. xxxiii. 18 ; 1
Pet. i. 21.
Hope, both the manner and the means of salvation.
Full salvation a thing of hope, not of present enjoyment.
We are fully saved not immediately but prospectively.
Salvation not yet present, therefore we groan ;
Salvation future and sure, therefore we hope.
The present a state of expectancy rather than attainment.
Hope closely allied to faith. Faith the mother of hope.
Hope is faith advanced. Faith the substance of things hoped for,
Heb. xi. 1.
In hope Abraham believed against hope, Rom. iv. 18.
Hope is faith in its prospective and anticipative aspect.
Faith believes the promises as true and certain ;
Hope looks forward and waits for their fulfilment.
Faith saves the sinner ; hope saves the believer.
Faith respects the promise ; hope the thing promised.
Faith unites us to Christ ; hope sustains us in His service.
Faith trusts for salvation , hope longs and waits for it.
Faith brings into a state of salvation ; hope waits for its full enjoy-
ment.
Faith looks to the Author of salvation ; hope to the salvation itself.
Faith justifies ; hope sustains and saves the justified.
2 n
482 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Christ is the object of faith, the foundation of hope.
Faith views its object as present ; hope regards it as future.
Faith gives rest and peace, Rom. v. 1 ; hope looks for still greater
blessings, ver. 2.
Faith quiets the soul ; hope animates and braces it.
Faith looks out of guilt for pardon and acceptance ;
Hope looks out of sin and suffering for a full salvation.
Faith regards Christ in His first coming ; hope in His second.
Faith views Him more as a priest ; hope as a king.
Faith and hope both parts of our spiritual armour, 1 Thess. v. 8.
Both contribute to the believer's holiness, Acts xv. 9 ; 1 John iii. 3.
The hope of believers the most excellent hope, as it has —
1. The best and most desirable object ; 2. The best and surest foun-
dation.
Hope that is seen is not hope. Things hoped for are things un-
seen, Heb. xi. 1.
Hope, like faith, has to do with things not seen as yet, Heb. xi. 7.
Things seen, as present or in actual possession, not the objects of
hope.
Faith and hope contrasted with sight, 1 Cor. xiii. 12, 13. Hope here
the ohject of hope.
Hope is — 1. The mental act so called, 2 Thess. ii. 16 ; 2. Its object,
Col. i. 5 ; 3. Its foundation, 1 Tim. i. 1.
Tap, suspended on aTrcKdexofievoi, in ver. 23. Crdl., Grot., Newcome, Bloomf.—
Tt; AttiSi, through hope. Diod. By hope, as the instrumental cause of, the salvation.
Syr., Ferme, Melville, Ruck., De Wette. In hope. Luth., Mar. Dative of mode ; our
salvation lies only in hope. Or., Flatt, Con. d: Hows. We are saved, yet so as only to
hope. Beng.. Meyer, Phil., Thol. We have as yet attained .salvation only in hope.
Bloomf. Have obtained salvation, but a part of it is yet only in hope. Stuart. We are
saved in the way of hope. Lanpe. In hope were we saved. Ellicot. With Paul hope is
only the consequence of faith. 'Ihol. Hope bound up with saving faith, and mentioned
here instead of it as directed, not to the grace, but the salvation. l)e Wette. By hope,
or, the good hoped for, God converting us to faith by setting it before us in His word.
Von Ilofm. — 'EaijjdrjfjLfv, we obtain the glory in question. Ferme. Patiently wait for
tlie salvation of which faith gives us the assurance. Melv. We were saved. Elliay*' —
'EXttis, here the concrete object of hope. Mackn., Flatt, Thol. The salvation hoped
for. Ferine. Taken passively, the good hoped for ; subject and contents of the liope.
Von Ilofm.— liXeiro/xevr], hope like faith contrasted with seeing, properly with having.
Thol. Opposed to siglit, but implies inward po.ssession, — the daughter of experience.
Olshausen. Realised in fruition by the attainment of its object. Bloomf. Possessed.
Von. <t Hows. — BXeTret, sees, V.e., in his possession. Con. cC Hows. At present beholds
and enjoys. Bloomf . —T i Kai iXiri^ci. Cod. Vat. omits kul. C"d. Alex, and Sin. have
virofievei, ' expect or wait- for ; ' Cod. Sin. omitting tl. Hope is not exercised in regard
to things seen and present, but absent and future, and thus with the certainty of salva-
tiou uuites the proof of patience. Melville.
CHAP. Vill.] SUGGESTIVE COMMENTARY. 483
25. But if we hnpefor that we see not, then do we with patience wait for it.
That we see not. The gh^ry of it yet unseen and to be revealed,
ver. 18.
Life future and invisible. Hid with Christ in God, Col. iii. 3.
This unseen hope denied by some Avho said the resurrection is past,
2 Tim. ii. 17.
Patience. Endurance of the present while waiting for the future.
Necessary for a state of hope. Hence, patience of hope, 1 Thess. i. 3.
Needful to believers in their present condition, Luke xxi. 19 ; Heb.
X. 36.
Implies suffering, Eev. i. 9 ; xiv. 12 ; James v. 7. Commended in
early Churches, Rev. ii. 2, 19.
Patience, like hope, the child of faith and connected with it, Heb.
vi. 12.
Wait. Implies delay, Habak. ii. 3. Opposed to making haste, Isa.
xxviii. 16 ; xxx. 15-18.
Waiting for the fulfilment of a promise required, Luke xxiv. 49 ;
Acts i. 4.
Blessing p)romised to waiting for God, Ps. xxxiv. 8 ; Isa. xxx. 18 ;
xHx. 23.
Salvation future, hence we groan ; certain, hence we wait.
Waiting believers in sympathy with a waiting creation, ver. 19.
'TirofievT]?, patient endurance. Ferme, Bloomf.— AveKdexofieda, vre wait. Duty
of waiting with patient endurance, argued from salvation being yet a matter of hope.
Calv. Waiting results as necessarily founded in our faith. Thai.
26. Likewise the Spirit also helpeth our infirmities : for we Jcnoio not what we should
pray for as we ouuht ; but the Spirit itself maketh intercession for us with groanings
which cannot be uttered.
Likewise. Another help, — mitigation and comfort in our present
suffering.
We are helped and guided by the Spirit in our patient longing for
salvation.
The Spirit also. The same Holy Spirit who does the rest for us.
He who frees us from the law of sin and death, ver. 2 ; dwells in us,
ver. 9 ; quickens us, ver. 10, 11 ; enables us to mortify the deeds
of the body, ver. 13 ; leads us, ver. 14 ; gives the spirit of adop-
tion, ver. 15 ; bears witness to our sonship, ver. 16.
Helpeth. Gr., Helps with us ; expression implying co-operation.
484 SUGGESTIVE COMMENTARY. [CKAP. VIII.
Believers to use their endeavour and put fortli tlie strength tliey
have.
The Spirit helps— 1. To bear patiently the sufferings, ver. 23 ; 2,
To pray in them.
Helps — 1. Through the word ; 2. His own inward prompting.
Helps as a nurse, Hosea xi. 3. Love and care of the Spirit, Kom.
XV. 30 ; Phil. ii. 1.
As an enlightening Spirit He teaches us what to pray fur ;
As a sanctifying Spirit He quickens and excites our graces ;
As a comforting Spirit He helps us over all discouragements.
Infirmities. 1. In a general sense ; 2. Especially in reference to
prayer.
Sufferings and infirmities characterise our present condition.
Infirmities lead to prayer. Special infirmities connected with it—
1. Ignorance ; 2. Sense of unworthiness ; 3. Inability to express our
feelings and desires ; 4. Pressure of present trials ; 5. Deadness,
distraction, and temptation.
The Spirit the spring of all our desires and breathings to God.
Helps our ignorance and inability, encourages, strengthens, quickens
us.
Believers not delivered from infirmities here but helped against them.
Infirmities, because many. Compassed with infirmity, Heb. v. 2.
For. Keason why the Spirit's help is graciously given.
Help given by the Spirit so far and in whatever it is required.
Know not. Ignorance part of our present condition. We know
only in part.
The Spirit meets our ignorance as the Sjiirit of trutli, John xiv. 17.
Christ made ^visdom to us, 1 Cor. i. 30 ; anointmg of the Holy One,
1 John ii. 20, 27.
The Spirit the eye-salve given by Christ that we may see, Eev. iii. IS.
What to pray for. Matter of prayer. "What is best and most
suitable.
In relation — 1. To ourselves ; 2. To others ; 3. To the glory of God.
Believers often ignorant of the very help they require.
Paul ignorant in regard to the thorn in his flesh, 2 Cor. xii. 8, 9.
Ignorance in regard to what it is the will of God to grant.
Abraham ignorant how far to intercede for Sodom, Gen. xviii.
23-33.
Moses ignorant of God's will in regard to Israel, Exod. xxxii. 32 ;
to himself, Deut. iii. 23, &c.
We know not the nature of our case nor the remedy to be applied.
CHAr. VIII.] SUGGESTIVE COMMENTARY. 4S5
Things sometimes asked for M-liicli are improper, Matt. xx. 21.
Believers tau.^lit by the Spirit to pray for this or tliat, 2 Sam. i. 27.
As we ought. Manner of prayer. The disciples' request, Luke
xi. 1.
The Spirit teaches both wliat to pray for and how to pray.
Eight things to be asked for in a right manner —
1. In childlike confidence of being lieard according to the promise;
2. In a spirit of humility and conscious nnworthiness ;
3. With faith in the prevailing merits and intercession of Christ ;
4. With fervency ; 5. With subndssion ; 6. With pure motives,
James iv. 3 ;
V. With importunity and jDerseverance, Luke xi. 5-8 ; xviii. 1-8.
Spirit itself. Holy Spirit, as distinguished from the spirit of
adoption.
The spirit of adoption gives us to cry, Abba, Father ;
The Holy Spirit himself prompts the prayer we are to present.
The Spirit the medium of prayer on earth, Christ in heaven, Eph.
ii. 18.
The believer's renewed inner man is the Holy Spirit's sanctuary.
Maketh intercession. Dictates as an advocate to his client.
As a mother teaches her child how to present a request.
1. Stimulates and inflames our desires so as to plead with God ; 2.
Directs our eye to the right quarter ; 3. Prompts the petitions
to present ; 4. Suggests the prevailing motives.
Comes into our 2:)lace and speaks through us and for us to God.
Spirit's intercession distinguishable from our own prayers.
A deeper divine consciousness in such intercession.
To be distinguished also from any special gift of prayer.
The Holy Ghost the Spirit of grace and of supplications, Zech. xii. 10,
For us. 1. For our assistance ; 2. For our benefit.
The Spirit intercedes within us, Christ without us ; both for us.
Christ makes intercession in heaven, the Spirit in our own hearts.
The Spirit's intercession, like Christ's, made for all believers.
Groanings. Inward groanings for deliverance, ver. 23.
The Spirit cannot groan Himself but makes us groan, Augustine.
Offers groans in whicli our spirits learn to groan. Origen.
The Spirit's sighs able to convey anything to God.
Prayers of David and David's Lord often groans and siglis, Ps.
xxxviii. 9 ; Mark vii. 34 ; John xi. 33, 38.
Cannot be uttered. 1. Are not uttered ; 2. Cannot be uttered.
Secret ejaculations. Internal suppressed siglis.
486 SUGGESTIVE COMMENTARY. [CHAP. VIII.
The emotion discharges itself in sighs not articulations.
Our desires unable — 1. To be expressed to God ; 2. To be described
to others.
Cannot be expressed in definite language and in their full meaning.
Unutterable from their intensity and depth, being those of the Spirit.
Examples — Hezekiah, Isa. xxxviii. 14 ; Asaph, Ps. Ixxvii. 4 ; Peter,
Matt. xxvi. 75 ; tlie woman at Christ's feet, Luke vii. 38 ; Moses,
Exod. xiv. 15 ; Hannah, 1 Sam. i. 13.
The energy of the Spirit's operation in praying indicated.
The strength and fervency of spiritual longings.
A groan or sigh the most powerful eloquence with God.
Faith and inward lonc^ing, not words, the rhetoric of prayer.
Such prayer usually the forerunner — 1. Of a gracious deliverance for
the believer, Ps. cii. 19, 20 ; 2. Of a gracious revival for the
Church, ver. 13-17.
"When God prepares the heart to pray. He causes His ear to hear, Ps.
X. 17.
Believers groan in prayer ; others groan icithout prayer, Hosea
vil 14.
'QaavTws, as He does these other things for us, so also He helps, &c. Per. The
Holy Spirit in like manner witnesses to the glory to be revealed in us. Ferine. Besides
hope and patience, the Spirit also gives help in prayer. Tol. And even as we long for
our redemption, so the Spirit helpeth, &c. Con. <& Hows. Even as patience is needed,
so the Spirit makes it easier to us. De Wette. Not only hope leads us to wait patiently^
Ijut the Spirit also heljis us. Brown.— To wvevfia, the Holy Ghost. Storr, Flatt. The
same Spirit who dwells in us. Stuart. Man's spirit as he receives the grace of prayer
from the Holy Spirit; love and care of the Spirit. Chrys.—'^vuaPTcXa/uLjSaveTac (aw,
dvTt, and \a/ii[:lap(i}, to take ; to take hold with another on the other side ; hence, to
help in bearing a burden, or doing a work. Heb. i<7h to bear; as, T;rix 5N^:i, they shall
bear the burden with thee, Exod. xviii. 22; Num. xi. 17). Simul recipit. Mor. Simul
fiublevat. Pag., Beza. Pise. Helps. Eras. Succours. Cas. So. Arab., Eth. Helps
with our hope. Vor., Thol. With the Father and the Son. Dick. With ourselves. Beza.
^vv, implying co-operation. Beng., Thol. Our concurrence. Bloomf. Lends us His
helping hand. Doddr. Supports, helps us. Flatt. Used for diTiXa/i^., the Spirit
works not loith, but on and through man. Ols. Helps to pray. Barth. In troubles.
Melv.'— AaOeveiais. Cod. Sin., Vat., Alex., and others, have tt? dcrdepeLg.. Infirmities.
Pag., Beza, I'isc. Weaknesses (imbecillitates). Eras., Vat. Infirmity. Melv. Sorrows
(dolores). Grot., Par. Pains. Ham. Ignorance, indwelling sin, iiiortality. Beza.
Cro.ss-bearing. Pise. Sickness, physical or mental ; natural corruption ; suffering.
Chrys. Prayers which in themselves are weak ; abstract for concrete. Beng. Weak-
ness, timidity. Thol. General weakness. Alford. Afflictions, and especially those
arising out of discipleship. Brown. Weakness of faith. Nielson. Those infirmities
and frailties of the flesh which disincline us to bear the trials of virtue, and indispose
ns fven to discern our rt-al good or to form prayers acceptable to God. Bloom/., Ferme.
lieb. n^ifi', in Ps. xvi. 4. — Tt irpoatv^oj^^da KaOo dei, how we should pray accord-
CHAP. VIII.] SUGGESTIVE COMMENTARY. 487
ing to God's will. Flatt. Tt, what, KaOo, in what manner, as Matt. x. 19 ; how and
what. Beng. What and how. Van Ess. \\.ado dei, as is proper lut oportct . Heza,
I^isc, Vulff. Refers— 1. To our knowledge; 2. To our pniying. Beng. — OvK oldafiev^
know not the special want of every moment, and the way in which it is to be supplied.
Ols.— T7r€p€VTvyxci.vei- {virep, imvyxauo}, to meet, speak, or treat with on another's
account), intercedes. Beza, rise. Begs (postulat). Pap. Supplicates. Cas. Dictating
with secret instinct. Melv. 'i^^f/>, over and above ; indicates the abundance and
excellency of those intercessions: sover. 37: v. 20. Est., Eras. Twep, for; the inter-
cessions made for otliers ; speaks for us. Flatt. Exciting and directing us. Whitby.
JIanages those affairs for us. Doddr. Strengthening us in jirayer from the eiTicacy of
Oiirist's merits, and claiming it for us as our own by faith ; impelling us to })ray and
suggesting to us how we ought to pray ; exciting in our hearts aspirations, and praying
in us and for us. Carpzov, Bloom/. Prompts the desires. Thol. Is present to help, like
an advocate in court. Cobbin. What the Spirit teaches us to pray for, He himself fulfils
and does. Ols. Offers prayer which we may follow as a teacher for his pui)il. Origtn.
Helps in public prayer to plead for all present. Chrys. From this passage .Macedonius
denied the divinity of the lloly Ghost, making Him a creature inferior to God, whicli
led Chrysostom to apply it to man's spirit ; without necessity, as the Holy Spirit only
prompts us to pray. Estius.— Trrep rjp.wv, wauting in Cod. Sin., Vat., and Alex. —
2^T€uayjJ,0LS dXaXrjTOLS, ineffable sighs. Beza, I'isc, I'ag. Indescribable groans
(inenarrabilibus gemitibus;. Eras., Luth. Groans which cannot be expressed in
definite language. Calv. Sighs supplying the want of utterance and prayer ; unutter-
able— 1. The inward sense and feeling surpasses utterance ; 2. The Spirits sighs sur.
pass the sense and utterance of the individual himself. Fcrme. Groans which can-
not be expressed in adequate words. Sdibtt. Groanings unuttered. Flatt. Internal
suppressed sighs. Stuart. Which words cannot utter. Con. tC- Hows. Which cannot
be or are not uttered. Hodge. Secret ejaculations. Thol. Unutterable because of
intensity and depth. De Wetle. Inexpressible, because not understood ; we know some-
thiag is the matter with us, but not what. Ols. Cannot be expressed iu their full
meaning. Stuart. A\a\., either as active or passive ; cannot express themselves, or
cannot be described. Phil. Unutterable aspirations ; belonging not to the Holy Spirit,
but to the persons themselves. Bloornf. Silent groans ; the contrast between obscure
and clear consciousness. Niel<on. '^rcvayp.ot — nnjN, r\Q^^, sighs of persons under
a heavy burden. Rabbins: ' Ps. xix. 16, "meditations of my heart;" these are the
thoughts which a man cannot utter with his mouth.' Zohar.
27. And He that seardieth the hearts knoweth tvhat is the viind of the Spirit, because
He maketh intercession for the saints according to the will of God.
Ee that searcheth the hearts. God described by one of His
attributes.
Ascribed to God, 2 Chron. vi. 30 ; 1 Sam. xvi. 7 ; 1 Cliron. xxviii.
9 ; Jer. xvii. 10 ; Ps. vii. 9.
Appropriated by Christ, Rev. ii. 23 ; exhibited by Him, INIatt. ix. 4 ;
xii. 25 ; Luke v. 8.
Ascribed to Him by evangelists, John ii. 24, 25 ; xvi. 19 ; and
apostles, Acts i. 24.
Introduced here in connection with desires which are unexpressed.
488 SUGGESTIVE COMMENTARY. [CHAP. VIII.
} leart-searcliing, tlie believer's desire, — tlie hypocrite's fear.
Knoweth. Understands, thoii.q-li not expressed in words,
(iod ,L,a-eater than our hearts, and knoweth all things, 1 John iii. 20.
Si)iritual prayers often only broken indistinct aspirations.
Accompanied with much confusion, ignorance, and imperfection.
Such groanings not hid from God, Ps. xxxviii. 9 ; John xi. 38, 41.
God not'only understands, but regards and ajjproves them. See Ps. i. 6.
Regards not their ignorance and confusion, but the Sj)irit's aim.
Mind of the Spirit. The aim and desire in these groanings.
1. Of the Holy Spirit ; or, 2. Of the renewed spirit of the believer.
The mind and voice of the new man one with those of the Spirit.
" The Spirit and the Bride say, Come ;" the Spirit in the Bride,
Rev. xxii. 17.
The believer's spirit the sphere of the Holy Spirit's operation.
Because. 1. Because ; the ground of this divine regard ;
2. That ; the object of the knowledge, or the thing known.
Highest harmony between the sj^iritual mind and God himself.
Believers' desires known, because God is the Searcher of hearts ;
Regarded with complacency, because from the Holy Ghost.
Saints. All God's believing, regenerated people. See chap. i. 7.
Tlie Spirit strives with sinners, intercedes for saints.
Intercedes on earth for those for whom Chiist intercedes in heaven,
Heb. vii. 25.
Tlie Spirit's intercession the precious jirivilege of believers.
According to the will of God. Gr., According to God. Em-
phatic.
1. In harmony with the di^^ne will ; 2. In pursuance of the divine
plan ; 3. In a way worthy of and acceptable to God ; 4. With
divine motion and instinct ; 5. In a way God understands.
The Spirit well acquainted with the style of the heavenly court.
Prayers oflered through the Spirit carry the divine stamp on them.
The Spirit's unutterable groaidngs pass current in heaven.
One mind in the three divine persons, Father, Son, and Spirit, 1
John v. 7.
The Spirit prompts only the prayer pleasing to the Father.
Draws and melts our will in prayer into the will of God.
l^rayers i)rompted by the Spirit on earth are sealed in heaven.
AN'itli the Son's incense and Amen they come up to the Father, Rev.
viii. 3, 4.
We receive, Ijecause we pray ; we pray, because God means to give,
Ps. X. 17.
CHAI'. VIII.] SUGGESTIVE COMMENTARY. 489
'0 epevfcov r. Kaphas, like KapSioyvcocTTTjs, Acts i. 24. — Oloe, knows and cares
for. Calv., Pise, Rilck. Acknowledges and hears. Melv. Knows. Ferme, Grot., Kst.,
Mey. Observes with pleasure. Flatt.—To (ppourjfia r. iru., intention or aim. Par.
Sense of His Spirit. Ferme. Understanding or will. Tol. Desire. Vat. AffecL^s. Eru.s.
Quid sapiat, what the Spirit savours. Beza. What He thinks or feels (quid sentiat).
Fras. What He desires or seeks. Pise. Sense or meaning of the Holy Spirit. lieng.
Wish, feeling, sense. Flatt. Meaning, temper, and disposition of the mind as under the
influences of the divine Spirit. Doddr. Aim of our spirit. Ols. Our desire, longing.
De Wette. Intent, bent. Alford. — 'Ort, for. Vulg., Luth., Ferme, Doddr., De Weite,
AJford. That. Est., Grot., Meyer, TJiol. — Kara 6eov, according to God's will, ^yr.,
Tol., Eras., Par., Fer., Dick., Grot., Pise. Will and appointment. Flatt. Divinely, in
a way worthy of God. Beng. In harmony with the divine will. Meyer. In pursuance
of the divine purposes. Alford. Through God, or at God's impulse. Thol. Defore
God. Reiche, Frit., Nid. — 'Ejrru7xcii'et (eV and Tvyxavw, to meet), awakens feelings,
■wishes. Flatt.
28. And we know that all things work together for good to them that love God, to them
who are the called according to His purpose.
And. Introduces an additional comfort to suffering saints.
They result in our good ; hence consistent with sonship.
We know. Not a matter of opinion, but Christian consciousness.
Known — 1. From the testimony of God's word, Isa, xxvii. 7-9 ; liv.
15-17 ; Ps. xciv. 12-15 ;
2. From the nature and tenor of the covenant of grace, 2 Sam.
xxiii. 5 ;
3. From our relation to God as His children, Ps. ciii. ]3 ; Heb. xii.
5-11 ;
4. From the experience of His people, as Joseph, Job, Moses, David.
All things. All events in their lot, including sufferings, ver. 18.
Grievous chastenings work out peaceable fruits of righteousness,
Heb. xii. 11.
Includes all the collective powers and influence of the world, ver.
38, 39.
Operations of the Spirit ; temptations of Satan ; persecutions from
men.
Work together. Co-operate with each other. Connection and
unity.
EzekieFs wheels, Ezek. i. 15 ; x. 9 ; wheel within a wheel, ver. IG ;
Went straightforward, turned not as they went, ver. 17 ;
One Spirit in the wheels, Ezek. i. 20, 21 ; x. 17.
Spirit of grace works with and directs events to their issue.
Events the occasions ; the living Spirit the cause of the M'orkiug.
Christ and His love, the Spirit and His life, the centre ;
490 SUGGESTIVE COMMENTARY. [CHAP. VIII.
All events and relations the circumference.
^lany dilierent parts co-operate in a piece of macliinery.
A variety of different colours make up the pattern.
Different parts, organs, functions in the body or a plant. '
Combination and co-operation produce the result.
The mechanism of Providence made up of many parts.
Every event has its place and appointment. Nothing in vain with
God.
Greatest events often suspended on the smallest incidents.
Providence a many-coloured web woven by a divine hand.
" With mercy and with judgment, My web of time he wove."
Man sees oiily a part ; God's eye surveys the whole.
The perfection of the pattern only to be seen hereafter.
"What appears chaos and confusion to man is order and beauty to
God.
The plan designed and ever going forward to its execution.
All things proceeding under the government of the Lord Jesus
Christ.
For good. Real good ; i.e., spiritual and eternal. Only for good.
AVhat God sees to be good. Has relation to man's immortal nature.
True good for man is — 1. His everlasting happiness ;
2. His moral perfection in the image of Christ and God.
The believer's sanctification God's will and aim, 1 Thess. iv. 3 ; Heb.
xii. 10.
This life his childhood ; the next liis maturity, 1 Cor. xiii. 11, 12.
A believer in this life under training and discipline for the next.
The stones prepared here for the heavenly temple hereafter.
Jewels imder polishing for the day of Christ's appearing, Mai. iii.
17 ; 2 Thess. i. 10.
Like Israel, believers made to prosper even under oppression, Exod.
i. 12.
" Mowed dowTi, we yet increase." Tertidlian, of the early Christians.
Each inundation of the Nile leaves the soil more fertile.
Improvement under trouble better than removal of the trouble.
Directly or indirectly all trouble tends to the believer's good —
1. By breaking him off from sin, 1 Pet. iv. 1 ; Isa. xxvii. 9 ;
2. By l>ringing him nearer to Christ and God, Hosea ii. 14 ;
:i. By weaning his affections from the world, Micah ii. 10.
The evil in a thing is man's, the good educed from it is God's.
!Men's Ijad as well as good works, under the providence of God.
God allows notliing out of which He will not elicit good. Awjustine,
CHAP. VIII.] SUCGESTIVE COMMENTARY. 401
To them. The persons to whom all things work together for
good .
Not to all, but to persons of a certain character and description.
That love God. Their character. That of true believers, ?«. xviii.
1 ; cxvi. 1 ; 1 John iv. 19.
Love to God the mark and fruit of regeneration and grace. Dent.
XXX. 6.
Trne and holy love one of the fruits of the Spirit, Gal. v. 22.
Love to God produced through faith in Christ, Gal. v. 6 ; 1 John
iv. 19.
Grows not in nature's wilderness, but in the garden of grace.
The natural heart enmity instead of love to God, Rom. viii. 7 ; John
V. 42.
Love to God evinced by obedience to His commands, 1 John v. 3.
Connected with love to the children of God, 1 John iii. 17 ; iv. 20 ;
V. 1.
The sign and consequence of His love to us, 1 John iv. 19.
Only where such love exists can all things work together for good.
AVith love to God, even hurtful things are made useful ;
Without it, even useful things become pernicious.
Love to God only increased by troubles, as tire by wind.
Without it, troubles only work greater displeasure against Him.
Called. Their description. Not only invited, but ellectually called.
See chap. i. 6.
Applied by Paul only where the outward call takes effect, 1 Cor.
i. 24. ^
Applied in the evangelists merely to the outward call. Matt. xx. 10 ;
xxii. 14.
God gives the invitation and enables us to accept it. Acts xvi. 14.
Eftectual calling the foundation of the believer's experience.
Embraces the process of a sinner's passage from death to life.
This description added to mark more emphatically the persons.
Love to God found only in connection with eflectual calling.
Follows it as its certain effect, and so evinces its reality.
Without effectual calling, God not the object of love, but of jealoursy
and dread.
Nature's views of God make a religion neither of love nor peace.
God only loved by a sinner when seen in the person and work of
Christ.
To love God, a man must see His love and loveliness.
Gospel truth affects the heart by enlightening the understanding.
402 SUGGESTIVE COMMENTARY. [CHAP. Till.
Natural connection between being called and all tilings working
together for good.
Especially as the calling is according to God's eternal purj^ose.
According to His purpose. The calling a designed, predetermined
one.
God's purpose to call and save, ver. 29 ; ix. 11 ; Eph. i. 11 ; iii. 11 ;
2 Tim. i. 9.
That purpose founded on the divine choice or election, cbap. ix. 11.
Determined only by His own freely acting sovereign will, Eph.
i. 11.
An eternal purpose, 2 Tim. i. 9 ; formed in Christ, Eph. iii. 11 ; 2
Tim. i. 9.
Those called in time whom God purposed to call in eternity.
The builder works from a x^l^^n ; the artist and weaver from a
design.
God works by a plan in the spiritual as in the material creation.
His operations in time the execution of a purpose in eternity.
Those embrace the gos^Del who were ordained to eternal life. Acts
xiii. 48.
God's gifts and calling without repentance or change of mind on His
part, xi. 29.
His purpose fulfilled — 1. Objectively, in the person and work of
Christ ;
2. Subjectively, in all who believe on Him and are saved.
Effectual calling points back to God's purpose, rests on it, and
evinces it.
God's purpose the immovable rock of a believer's salvation.
We are put in possession of salvation by God's purpose, not our
• own.
Thus called, nothing can prejudice our eternal safety.
God's purpose secures tliat all things work together for our good.
The called may look back to their election, forward to their salva-
tion.
Effectual calling the link connecting God's purpose and our salvation
together.
He who holds by the first, has sure hold of the other two. Archhishop
Leighton.
God's purpose from eternity secures our salvation to eternity. T/io-
luck.
Developed in its various steps with glorification at its end, ver. 30.
Hevealed and sealed to the believer through his effectual calling.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 493
God's purposes determine the means as well as the end.
Sinners have to do not with the purpose, but the proffer of salvation.
Uavra, all things without exception : therefore God the Father, Son, and Spirit ; all
creatures, visible and invisible, good and evil; the wicked and Satan himself; our
troubles, and even our sins. Melville. All things, esi)ecially sufleriugs. Ols. Tribula-
tions. All events in their lot. Meyer. Collective powers and influences of the world
as enumerated, ver. 38, 39. Lange. All events, especially adverse ones. Alford —
ZvvepyeL, concur and conspire together among themselves, and move together. Eras.
Proceed. Vat. Contribute. Cas. Help towards. Pag. Are helps (adjumenta). Eras.,
Beza, Pise. Co-operate with, favour, assist ; so 1 Mace. xii. 1. Schott. Co-operate with
God. Par.^ With one another. Alford, Ols. Under God's rule. Lange. — lioTjdei.
Hesych. — ^"0 Oeos, found in Cod. Vat. and Alex. ; 'God causeth all things to work,'
Ac— Ecs ayadov, final and eternal good. Young. Good in the end, here or hereafter.
Bloom/. Salvation. Melv. So far from preventing, these sufferings are only means r.f
furthering, the elect's perfection. Ols. Habbius : a saying of R. Akiba,— ' Let a man
accustom himself to say. All that the divine mercy does, He does for good.' Ted. Ber.
Tots K. irpodeaiv k\i]tols ov<tlv, because they are the called, &c. ; the participle in-
cludes the cause. Mdv., Von Hofm. Called by divine grace. Doddr. Are the true
members of His people. Flatt. Taken into covenant. Bloomf. Effectually called.
Hodge, Lange. Elected, chosen. Be Wette. Not only invited. Alford. Emphasis on
k\t]tols ; God's act in calling them set over against their act in loving God. Von IJrfm.
Kara irpodecnu, of purpose, i.e., His purpose. J. Cap., Pise. By the divine decree.
Cas. God's purpose, supplying avTOV. Aug., Jer., Est., Far., Eras., Gom., &c. Man's
purpose. Chry.s., Theod., Ham. God's free and unmerited decree by which from eternity
He appointed some to salvation. Tol. God's purpose of adopting the Gentiles to be
His people through faith. Whitby, Mackn. Firm purpose and design of gathering to-
gether in one all things in Christ, both Jews and Gentiles. Young, Bloomf. His gra-
cious purpose. Flatt. Free eternal purpose formed in Christ. Phil. Secures salvation.
Thol. Their perfection and conformity to His Son's image is God's purpose ; and rests not
on our good resolutions or faithfulness, but on His gracious election, which makes even
the faithless faithful. Ols. Excludes chance or accident ; a divine purpose to be accom-
plished in them, a divine end to be secured. Von Hofm. Our love to God the effect
of our effectual calling; that calling the effect of God's purpose. Melv. Upodecnv,
identical with evdoKLai^ deXri/xaros avTOV— the benevolent affection of His will, Eph. i.
5. Fcrme. His benevolent will ; so 2 Mace. iii. 8. Scliutt. Includes both His fore-
knowledge and His predestination. Beng.
29. For whom He did foreknow. He also did predestinate to be conformed to the image
of His iSon, that he might be the first-born among many brethren.
For. Proves the foregoing statement. Enlarges on the pui-pose.
Their calling and eventual salvation flowing out of that purpose.
The purpose of God set forth as unfolding itself in its various steps —
1. In the eternal foundation of their salvation ;
2. In the saving acts of calling and justification ;
a In their final perfection and glorification. Lancje,
404 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Foreknow. Know beforehand. Like '' know " in Scripture. In-
dicates—
1. ^Mere knowledge or acquaintance beforehand, Isa. xlviii. 4, 8 ;
2. Decree, purpose, resolution, pre-appointment. Acts ii. 23 ; 1 Pet.
i. 20;
3. Preference or special regard beforehand, Amos iii. 2 ;
4. Choice or election as the result of that regard, Rom xi. 2.
Same word used of Christ, and rendered " fore-ordained," 1 Pet. i. 20.
Indicates here God's eternal love to men in making them His sons.
God foreknew Israel, and so made them His people, Amos iii. 2.
Yet knew there was nothing in them to deserve that favour, Isa.
xlviii. 4, 8.
Foreknew believers, and so purposed their conformity to Christ.
God's foreknowledge or regard, the ground of His predestination.
Not good inclinations in them, but His free, self-moving, eternal love.
Israel made His j)eople not because greater or better than others,
Deut. vii. 7 ; Isa. xlviii. 4, 8.
But — 1. Because He loved them ; 2. For Abraham's sake, Deut. vii. 8.
So believers originally and in themselves no better than others, Epli.
ii. 1.
Chosen — 1. According to the good pleasure of His will ; 2. In Christ,
Eph. i. 4, 5.
God's gracious and saving operations rest on His predestination ;
His predestination on His own self-moving regard and love.
The question, Who maketh thee to differ, admits of an easy answer,
1 Cor. iv. 7.
Of His own will begat He us, James i. 18 ; born not of the will of
man but of God, John i. 13.
Predestinate. Destine or appoint beforehand, 1 Cor. ii. 7 ; Acts
iv. 28.
Points to an end or object to which a person or thing is destined.
Foreknowledge specially regards j)ersons, predestination things, Eph.
i. 5.
Predestination to holiness and glory founded on foreknowledge or
love.
Believers predestinated — 1. To sonship ; 2. To conformity to Christ
the First-born, Eph. i. 4, 5.
Predestination according to God's foreknowledge or good pleasure of
His will, Eph. i. 5, 11.
Blessings conveyed to us by the charter of the covenant in time, Isa.
Iv. 3 ;
CHAP. Vlll.] SUGGESTIVE COMMENTARY. 4D5
Guaranteed by the counsel of God in eteniity, E|»h. i. 3-5.
True believers thus certified of their final salvation.
Conformed. Made to resemble. Resenibhince to Clirist consists —
1. In holiness ; 2. In present suff*ering ; 3. In future glory.
Is— 1. Moral, in spirit, 2 Tim. ii. 19 ; 2. Physical, in body, 1 Cor.
XV. 49 ; Phil. iii. 21.
Participation in Christ's glory the prominent idea, ver. 17.
Believers to be like Christ — 1. In suffering ; 2. In character ; 3. In
glory.
Changed into the same image from glory unto glory, 2 Cor. iii. 18.
Sonship included in conformity to Christ's image.
Likeness to Christ perfected only at Christ's appearing, 1 John iii. 2.
Conformity to Christ the glory of believers and object of predestina-
tion.
Moral conformity produced by the Spirit and through the Gospel, 2
Cor. iii. 18. "
Image. Form, likeness, character. This image respects —
1. His moral nature ; 2. His filial character ; 3. His visible glory.
Christ's moral image, as exhibited in the Scriptures, embraces —
1. Love to God ; as seen in His joy and delight in God, Luke x, 21 ;
zeal for His Father's glory, John ii. 16, 17; constant aim at His
Father's honour, John viii. 49 ; devotedness to His service, Luke
ii. 49 ; submission to His will, Matt. xxvi. 42 ; obedience to His
commands, John xiv. 31; reliance on His faithfulness, love, and
power. Matt. xxvi. 53 ; xxvii. 43.
2. Love to the brethren ; counting them as His dearest relations,
Matt. xii. 48 ; washing their feet, John xiii. 5 ; laying down His
life for them, John x v. 13.
3. Love and compassion to souls ; yearning over them as scattered
sheep. Matt. ix. 36 ; weeping over them, Luke xix. 41; going
after them as lost sheep till He finds them, Luke xv. 4 ; xix. It) ;
dying for them. Matt. xx. 28.
4. General and active benevolence, going about dijing good, Acts
X. 38.
5. Miscellaneous virtues and graces ; patience, gentleness, kindness,
meekness, lowliness of heart, forgivingness of spirit, self-denial,
heavenly-mindedness, uprightness, purity, guilelessness, sym-
pathy.
His image symbolically described by the Bride in the Song, Cant.j'
V. 10-16.
Conformity to Christ's image man's highest glory.
496 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Like Clirist in spirit now, we shall be like Him in body hereafter.
His Son. Jesus Christ emphatically and peculiarly the Son of God.
Angels and men His sons ; Jesus Christ His So7i ; His own Son,
ver. 3, 32 ; His beloved Son, Matt. iii. 17 ; His only-begotten
Son, John iii. 16. See chap. i. 4.
Hence the dignity and glory connected with conformity to His image.
That. The object designed in this predestined conformity.
The Son of God must have many brethren resembling Himself.
He. Christ, the Son of God. God aims at glorifying His Son.
God's election and predestination have direct reference to Christ.
Believers chosen — 1. In Christ ; 2. Through Christ ; 3. For Christ.
The whole salvation of sinners bound up with God's Son.
Might be. Be really and might be seen to be so.
First-born. Only -begotten as God, first-born as man, Rev. i. 5 ;
Col. i. 18.
Hence Christ's chosen title when on earth, — Son of man.
Elder Brother in the redeemed human family, Heb. ii. 10-17 ; Eph.
iii. 15.
Believers elected, redeemed, adopted, accepted, and glorified in Him,
Eph. i. 3.
Christ the first-born — 1. In nature ; 2. In office ; 3. In glory.
Indicates pre-eminence, excellence, lordship, Col. i. 18 ; Jer. xxxi. 9.
Special reference to resurrection-life and glory, chap. vi. 5 ; Rev. i.
5 ; Col. i. 18.
Jesus Christ takes the place of Adam as the second man, 1 Cor.
XV. 47.
Man by nature in the image of the first Adam, Gen. v. 3 ;
By grace conformed to the image of the second, 1 Cor. xv. 49 ; 2
Cor. iii. 18.
Christ as first-born is — 1. The Great Pattern ; 2. The Great Prince.
Among. Clirist made in all things like us, sin only excepted, ver, 3.
Took ])art in our flesh and blood ; a true man. Emmanuel, God
witli us.
Many. The number of Christ's brethren a great multitude. Rev.
vii. 9.
Taken out of every nation, kindred, people, and tongue. Many sons,
Heb. ii. 10.
The number unknown to men but determined by God.
Compared to the drops of dew from the womb of the morning, Ps. ex. 3.
A number satisfactory to Christ as the reward of His suftering, Isa.
liii. 10-12.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 497
Bretliren. All believers Christ's brethren ; both of one Father,
Heb. ii. 11-17.
He a partaker of their flesh and they partakers of His Spirit.
Believers Christ's brethren— 1. By election ; 2. By regeneration ; 3.
By adoption.
A brother of Christ, the most glorious relationship a creature can
enjoy.
A higher than earthly dignity belongs to the humblest believer.
The relation fitted to inspire comfort, confidence, and love.
Exhibits Christ's love to believers. He regards them as Himself,
Matt. XXV. 40, 45.
Love to believers a test of love to Christ. Christ represented in His
brethren.
Upoeyvo}, foreknew ; mere knowledge or cognition. Chrys., Theod., Jer., Flatt,
Keander, Meyer, Bloomf. With favour, love, election. Or., Beza, Vor., Est., Pise,
Melv. Designed for His friends. Est., Vor., Per. Chose beforehand. Mclanchlhon, Calv.
Loved. Schott. Foreknew as the objects of Ilis peculiarly favourable regards. Doddr.,
Young. Means, to approve and love, and so select and choose. Uodge. llesolve be-
forehand. Luth., Pise., Thol., Stuart. God's foreknowledge co-ordinate with, and
inseparable from, His fore-ordaining all things. Alford. Tlv()}<xk(j3, like Heb. W,,
sometimes to regard with affection, and may, with irpo before it, be the meaning here.
Stuart. Chose beforehand ; the knowing being the first step of the predestination, or
election of grace, as knowledge goes before every determination. De Wette. In
Trpoeyvu, is the side of the knowing ; in Trpocjpiae, the side of the willing ; both
included in the irpodeaLS, or purpose. Ols. Foreknowledge signifies the love of God,
which communicates the strength of grace to those to whom it refers. Thol. Knew
before what they would be or do, or what God would do in them. Phil. A twofold act
of God included in the purpose in consequence of which they are called ; a knowing
beforehand, which embraced the persons, and a destining beforehand, which embraced
the quality ascribed to them in that purpose. VonHofm.—Upoo}pi.cre {opos, a boundary ,
predestinated. Vulg., Mor., Eras., Pag. Purposed effectually, or so that His purpose
should be accomplished. Flatt. Determined, appointed beforehand, as Acts iv. liS ; 1
Cor. ii. 7; Eph. i. 5. Schott., Stolz, De Wette, Van Ess, Knapp. Fore-ordained, as in
the old English versions ; ' predestinated ' first appearing in the Bishops' Bible and
Rheims version, from the Vulgate 'prtedestinavit.' Ellicot. Predestinated to Christ's
cross and glory. Melv. Upoeyvoi, indicates prescience of character ; irpowpice, pre-
destination founded on such prescience. Bloomf. In predestination of the saints, holi-
ne.ss, or resolution to be holy, is not foreknown, but producetl in them. Ols. God's
purpose includes His foreknowledge and predestination. Beng. — '^vp.iJ.op<l>ovs {(Tvv
and p.op4>r], form), conformable. Mor., Eras., Pag. To be conformed. Beza. Con-
gimiles. Cas. Like, first in tlie cross and then in the kingdom. Fcnnt\ Melv. In His
filial character. Beng. Morally resembling. Stuart, Bloomf. In His glorified body.
J)e Wette. Conformity in body not excluded. OZs.— E^/covos, image. Mor., Eras., Pag.
Mop(pr], used of the divine form of the Logos, and the human form which He assumed,
Phil. ii. 6 ; elKOJV, of the form we have like Adam, and shall have like Christ, 1 Cor. xv.
49 Thol.—Eis TO eluai, so that He is. Flatt. That He may be ; the second and morg
remote end in predestination. Ferme, Mdv.—UpuTOTOKOV {tlktu), first-born, i.e., first
2 I
498 SUGGESTIVE COMMENTARY. [CHAP. VIII.
and forerunner. FeriM. Principal and most excellent ; primogeniture carried with it
pre-eminence. Sch'utt. Prince, first; first-born properly the heir, and had the care of
the other brethren ; first in obtaining happiness, and first in dignity. Flatt. First,
perfected and pre-eminent in every sense; refers to the whole historical Christ. Ols.
Only-begotten in relation to God, first-born in relation to us. 2>e Wette. Participation
of the brethren in the possessions of the First-born the main thought, that of rank along
with priority of time not being excluded. Thol. The glorifying of the First-born through
a chorus of brethren the main idea. Cocceius, Ruck., Meyer, Fritz., Phil. The title
belongs to Christ as the Risen One ; one who has been born of God into the new life of
the Spirit and glorification,— the first new man who has experienced a birth out of the
womb of the grave, and the founder of a new humanity, enjoying a primacy, both of
time and rank, above his fellows, corresponding to the dignity of the original filial
relation enjoyed from eternity. Dditzsch on Heb. i. 6. The only-begotten becomes in
His glorified Immanity as the Son with many brethren, the First-born among them. Stier,
Heb. 113?, l^'i^l.
SO. Moreover, whom He did predestinate, them He also called ; and tvhom He called,
them He also justified ; and whom He justified, them He also glorified.
Predestinate. Pre-ordain to be conformed to His Son's image.
Called. 1. Outwardly by the gospel ; 2. Inwardly by the Spirit.
Inward eifectual call here as elsewhere intended by Paul.
Called out of darkness into light, out of death into life, 1 Pet. ii. 9.
This calling the means through which God's purpose is realised.
Steps always taken to carry a divine purpose into execution.
The putting forth of power follows the j^urpose of love.
The divine purpose formed in eternity, executed in time.
The outward call comes to the ear, the effectual call to the heart.
Man may give the one, only the Holy Ghost the other.
The call then effectual when we come at the call.
The inward call the Father's drawing, John vi. 44, 65 ; Jer. xxxi. 3.
Appropriated by Christ, John x. 3, 16 ; assigned Him by the Father,
Isa. Iv. 5.
The call to come to Christ, Isa. Iv. 1 ; Matt. xi. 28 ; effectual in
and to the embracing of Him, John i. 12.
All Christ's sheep made to hear His voice and come to Him, John
x. 16, 27.
The Gospel either sent to them or they brought to the Gospel, chap.
x. 14-17.
God at no loss for means to accomplish His purpose.
Examples — Zacchseus, Luke xix. 1, &c. ; the Samaritan woman, John
iv. 1, &c ; the eunuch. Acts viii. 26, &c. ; Saul, chap. ix. 1, &c.;
Lydia, chap. xvi. 13, 14 ; the jailer, ver. 27, &c.
Called from sin to holiness, from Satan's power to Clirist's yoke and
khigdoni.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 499
Justified. Absolved from guilt and made rigliteous in Cliri.st.
Men justified in believing or obeying tlie Gospel call.
All therefore justified who are efiectually called.
Believing in and receiving Christ the last step in efi'ectual calling.
The predestinated are called so as to believe and be justified.
Glorified. Equivalent to conformity to Clirist's image.
Glorification begun here, completed at Christ's appearing.
Sanctification the most important part of glorification.
Justification contains in it present and future glory.
Predestination secures calling ; calling justification ; and justification
glory.
A golden chain of salvation hung from God's eternal purpose.
Christ calls the predestinated as a prophet ; justifies them as a priest;
and glorifies them as a king.
Predestinated in the eternity which is past ;
Called and justified in the time now present ;
Glorified fully in the eternity which is to come
The Father predestinates and justifies ; the Spirit calls and glorifies ;
Both done in and through the Son who is the centre of the whole.
The whole process is of God, yet not excluding man's co-operation.
Calling implies and secures — 1. Hearing ; 2. Obeying ; 3. Following.
Glorification connected with contemplation of Christ here, 2 Cor.
iii. 18.
The salvation of the saved acknowledged to be all of God ;
The damnation of the lost to be all of themselves, Jolm v. 40.
Ilpocjjpiae. Cod. Alex, has TrpoeyfO), from ver. 29. Supply, ' to be conformed to the
image of His Son ' Bloomf. — ^"E/caXccre, called, i.e., to faith, holiness, and salvation.
Eras., Tol., Par. To suflFer Grot., Ham. Denotes effectual calling, that which is
proper to the saved. Est., Par,, Stuart. Called by the invitation of the Gospel and
operation of the Spirit. Doddr., Barth. Gives them a living faith and suitable dL-ijiosi-
tion ; adopts them as true members of His Church. Flatt. More than invited ; called,
without defining the mode. De Wctte. Gave them faith, or by faith made them II is
people; like Heb. N^JP, includes— 1. The act of calling, i.e , offering the blessings of
salvation ; 2. The cause, God's love ; 3. The effect, the bestowal of the blessing, Schott.
Tsed also for N'3rr, brought, Est. v. 12 ; and np), took, Jer. xxxviii. 14. — 'E5i/catW(re,
justified; the eternal counsel finding its realisation in time. Phil. Shows how much has
been already done towards it. Von Hofm. — 'V^oo^aae. glorified ; adorned with miracu-
lous gifts. Chrys. Present privileges of believers. Thend., Theoph. Present privilege
nnd future blessedness. Flatt. Sanctification and perfection included in Christ's active
obedience, as justification in the imputation of His righteousness. Ols. In a believer's
justification is contained his present and future glory ; past tense used to e.\press the
certainty. Earth. Prophetic preterite. Rack., De Wctte, Tliol., Meyer, Phil. Glorified
in the divine purpose. Eeiche. Aorist used ; Christ having, with the worda ' It is
500 SUGGESTIVE COMMENTARY. [CHAP. VIII.
finished,' perfected both negatively and positively His whole Church and creation for
all ages. Ols. Aorist used in the same manner as in e/caXecre and ediKaiuiae, of what is
actually past; exaX. and iSiK., connected with Kai, as indicating two separate acts,
but e5i/c. and eSo^. , with 8e, the latter not being a third act, as our justification does
not take place without our being glorified, only the manifestation of it being future.
Von Hofm. Whom God predestinated before the world, called out of the world, and
justified in the world, him He will certainly glorify after the world. Aug. A climax or
gradation, with five steps to the ladder ; precognition or foreknowledge ; predestina-
tion ; calling ; justification ; glorification : sanctification included under either of the
two last. Melv. Predestination, according to earliest Christian writers, dependent oa
divine foreknowledge. So Hermas, Justin Martyr, Ireuseus, TertuUian, and Origen.
Clement of Alexandria makes it men's own fault if not elected. According to Origen,
God's decree eternal, yet conditional. Augustine, on the contrary, maintained God's
decree to be without any reference to the future conduct of men, and that He elected
some out of the corrupt mass as vessels of mercy, leaving others to bear the just conse-
quence of their sins, the former act being predestination, the latter reprobation.
Augustine was opposed by Pelagius, who was condemned at the Synod of Ephesus. His
views also opposed by Theodore of Mopsuestum. Augustine spoke of a certain number
of elect persons neither to be increased nor diminished, but softened it by practical
cautions. These views had little influence on the Greek Church. Orthodox theologians,
as Theodoret, Chrysostom, Isidore of Pelusium, and others, continued to follow the earlier
theology, seeking to remove the stumbling-block from the doctrine. Hence the vague
schemes to which Semi-pelagianism gave rise. This system, seeking to satisfy the moral
and religious wants of the age, held a middle course, partially adopting the premises of
both, without carrying them out to their consequences. Its leading advocates were
John Cassianus, a disciple of Chrysostom, Prosper of Aquitain, Faustus of Rhegium,
&c. The system prevailed in Gaul for thirty or forty years till opposed by Avitus of
Vienne, CsBsar of Arelata, Fulgentius of Ruspe, &c., when Augustinianism gained a firm
footing in Gaul, with the exception of predestination to evil. Boniface II., Bishop of
Rome (a.d. 530), confirmed the decisions of the Synod of Valencia (529), establishing
these views. Gregory the Great transmitted the milder aspect of Augustinianism to
future ages. In the ninth century, Gottschalk, a Franciscan of Orbais, asserted both
predestination and reprobation. Was opposed by Rabanus Maurus, and afterwards
condemned by the Synod of Mayence in 848. Hincmar, Archbishop of Rheims, took
part with the latter. Prudentius of Troyes, Ratramnus, Servatus Lupus, and others,
favoured Gottschalk. Bede and Alcuin followed Augustine without the double predes-
tination. According to Prudentius, Christ died only for the elect. So the Council of
Valence, in 859, which approved of Gottschalk's views : Fatemur predestinationem
electorum ad vitam et predestinationem improborum ad mortem. Attempts at a union
made by the Synod of Savonieres, which failed. Unconditional election held byAnselm,
P. Lombard and T. Aquinas, with limitations. Anselm says there are Scriptures favour-
able to either system, and observes : Sicut ergo illam (rectitudinem) nuUus accipit nisi
gratia praeveniente, ita nullus earn servat nisi eadem gratia subsequente. P. Lombard
says: Praidestinavit eos quos elegit, reliquos vero reprobavit, i.e., ad mortem seternam
pra;scivit peccaturos. Aquinas distinguished between electio and delectio : God will
that all men should be saved antecedenter, but not consequenter. WycklilTe says : Some
are predestinated, i.e., after labour ordained to glory; some foreknown, i.e., after a
wretched life, ordained to eternal punishment. On the doctrine of election, the Jan-
fienists, especially Pascal and Quesnel, manifested a leaning towards the Protestant
Church, and wished to restore the earlier system of Augustine in all its purity. The
Arminians, followers of Arminius or Harmsen, professor of theology at Leyden from
1603, formed a sect with a confession drawn up by Simon Episcopius, holding uuiver-
CHAP. VIII.] SUGGESTIVE COMMENTARY. 50i
salism with a kind of moderate orthodoxy. Arminius opposed by his colleague Gomarua.
Hugo Grotius (1583-1645), and Philip a LimJiorch, tlie most distinguislied of the Armi-
nian theologians. Roman Catholics, Armiuians, and especially Socinians, sought, in
the sense of Pelagianism or Semi-pehigianism, to reconcile the divine decrees with
human liberty. Lutherans and Calvinists, following Augustine, rejected free-will and
denied every co-operation on man's part. Lutherans avoided the strict conseciuences of
Augustine's system, and asserted that the decrees of God are conditional. Calvinists
admitted the consequences, and even maintained Supralapsarianism, which, however,
never met with general approbation, and was abandoned for Sublapsarianism. Lutherans
adopted the notion of universalism in respect to salvation ; Calvinists, that of particular
redemption (particularism), some of them, however, approaching nearly to universalism.
The first confession of Basle says : ' Before the creation of the world, God elected all
those to whom He will give the inheritance of eternal blessedness.' Zuinglius adopted the
same opinion. Calvin brought the doctrine of predestination into closer connection
with that of original sin. Calvin and Beza went further than Augustine, who did not
include the fall of Adam in God's decrees. The term ' Supralapsarian ' not known before
the Synod of Dort. This scheme especially favoured by the Gomarists. Sebastian
Castellio and Jerome Bolsec, both of Gem^va, opposed Calvin's doctrine in his lifetime.
Always some followers of Arminius in the Reformed Church. Hypothetical universalism
favoured by Moses Amyraldus, professor of theology in the college of Saumur, who was
followed by many eminent French theologians. According to Amyraldus, grace is
universal as to the provision and offer, but only given to those who accept the offer and
believe on the Son of God. In the Roman Catholic Church, Lewis Molina, a Jesuit, and
professor of theology at Evora in Portugal (died IGOO), sought to reconcile predestination
with the doctrine of free-will. A lasting opposition to the Pelagian tendency of the
Romish Church established by the Janseuists, who adopted Augustine s views on pre-
destination. Hagenbach.
31. What shall we then say to these things ? If God be for us, u'ho can be against us ?
What shall we then say ? God's utterances to Le met by man's
faith.
Commences a strain of sublime and impassioned eloquence.
From this passage Paul is ranked by Longinus among the greate.'^t
orators.
Paul carried a^vay in a kind of holy ecstasy, as in Cant. vi. 12.
Gospel truths fitted to excite man's highest admiration.
Angels desire to look into them, 1 Pet i. 12. " Transport temper
here."
These ♦things. The truths set forth in the preceding part of the
Epistle : —
1. The eternal predestinating love of the Father ;
2. The mission and redeeming ^vork of the Son ;
3. The quickening and sanctifying operation of the Spirit ;
4. The greatness and certainty of the believer's salvation.
The most glorious subjects that can engage human attention.
502 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Only need to be understood and believed to fill the soul ^itli joy.
Not to be discerned by the natural man, but revealed by the Spirit,
1 Cor. ii. 10-14.
If God be for us. Seen in His doing for us all these things. Origen.
God favourable towards mankind, positively for believers, 1 Tim.
iv. 10.
Believers reconciled and at peace with God tlarough Jesus Christ.
All God's attributes glorified in their salvation.
God's justice as much for us as His mercy, 1 John i. 9.
God necessarily for us as members of His o^vn Son's body.
Believers have not only a promise but a pledge of salvation.
Each person of the Godhead engaged on their behaK.
Who can be against us ? Many may, but it matters not who.
Believers have many adversaries, John xv. 18 ; 1 Pet. v. 8 ; Eph. vi.
11, 12.
All of them powerless to hurt, Ps. xxvii. 12 ; Matt. x. 28-30 ; 1 Pet.
iii. 13.
Combinations vain against God's protection, Isa. viii. 9, 10 ; xxvii.
3, 4 ; Ps. Ixxxiii.
Martyrdom the enemy's apparent triumph, the believer's real
crown.
If God be for us, even apparent evils must be for us ;
If God be against us, even apparent benefits are against us.
ITpos, in relation to. Thol. — '^i, if (as is the case) ; affirmation being implied.
Bloomf. — Tirep rj/xujp, for us who are in Christ. Ferme. Judgment concerning God's
love and hatred wont to be made only from outward appearances. Calv. — Tts Kad'
-rj/xwv ; Who shall prevail against us ? Ferme. Beyond this, we can neither go nor
think nor wish. Beng.
32. lie that spared not His own Son, but delivered Him, up for us all, how shall He
not with Him also freely give us all things f
Spared not. 1. In giving Him up ; 2. In inflicting punishment.
Allusion to Abraham's giving up his son Isaac, Gen. xxii. 16.
God gave up His own Son to death, John x. 18 ; Heb. ii. 10 ; x. 7-10 ;
found the ransom, Job xxxiii. 24.
Himself inflicted on Him the punishment due to sin, Isa. liii. 10-12.
Conmiandeil the sword of justice to awake against Him, Zech. xiii. 7.
Strengthened Him to endure, but abated not the suiTering, Luke xxii.
42-44.
Abraham' a hand withheld from slaying Isaac ;
CHAP. VIII.] SUGGESTIVE COMMENTARY. 503
The hand of God, men, devils not withheld from bruising Christ.
A man spareth his own son that serveth him, Mai. iii. 17.
Christ served His Father and was not spared. " Rigid satisfaction."
Because other blood could not atone, that of God's Son must flow.
His own Son. " Own" emphatic. See ver. 3. Only Christ God's
OAvn. Son.
Jews miderstood Christ's claim to sonship as peculiar, John v. 18.
Salvation suspended on the fact of Christ being God's own Son.
Neither men nor angels sufficient to redeem a soul from hell.
God's infinite love to sinners. A child a parent's last gift.
God's kindred to Christ the measure of His love to us.
Delivered Him up. 1. As a substitute ; 2. As a sacrifice, ver. 3 ;
chap. iv. 25.
Delivered Him up to death, the wages of our sin, chap. vi. 23 ; Isa.
liii. 12 ; 2 Cor. v. 21.
Three marvels : God delivered up — 1. His greatest treasure ; 2. To
the greatest sufterings ; 3. For the greatest transgressors.
For US all. Believers addressed, and therefore especially in view,
23 ; chap. i. 7.
For us — 1. For our benefit ; 2. In our stead, chap. vi. 8 ; 1 Cor. v.
7; 2Cor. V. 14; 1 Tim. ii. 6.
For all men, to bring salvation within their reach ;
For all the elect, to bring it into their actual possession.
The iniquity of all God's people laid on Christ, Isa. liii. 6, 8.
So the iniquities of all Israel laid on the scape-goat, Lev. xvi. 21, 22.
Delivered up for the yet imgathered children of God, John xi. 52 ;
Heb. ii. 10.
For the Church, Eph. v. 25 ; for the sheep given by the Father,
John X. 15.
Generally for the world, 1 John ii 2 ; iv. 14 ; John i. 29 ; iii. 16 ;
vi. 61 ; 1 Tim. ii. 6.
A substitute and surety for all who receive Him, John i. 12 ; 1 Pet.
i. 19-21.
A multitude wliich no man can number, out of every nation, Rev.
vii. 9.
None outcasts who do not make outcasts of themselves. CJialmers.
The sinner's sheet-anchor, — " Him that cometh to me I will in no-
wise cast out," John vi. 37.
With, Him also. As an addition to the greatest of all gifts.
The greatest given, the less cannot be withheld.
The gift 01 Christ makes all other gifts possible.
504 SUGGESTIVE COMMENTARY. [CHAP. VIII.
The greater tlie accompanying gifts, the more honour to Christ.
Blessings of salvation not only through Christ but with Him.
Christ made to us of God wisdom, righteouness, &c., 1 Cor. i. 30.
The Father's pleasure that in Him should all fulness dwell. Col. i. 19.
Out of that fulness believers receive, and grace upon grace, John i. 16.
"\Vith Christ a kingdom, without Him nothing, Luke xii. 32, 20.
Freely. "Without any merit of ours ; ungrudgingly, James i. 5.
Out of His free grace and mere good pleasure, Luke xii. 32.
Christ given freely, therefore all things given freely with Him.
All invited to partake freely, Isa. Iv. 1 ; Kev. iii. 17, 18 ; xxii. 17.
All things. Which are — 1. Profitable ; 2. Needful to salvation.
All real good given, Ps. Ixxxiv. 11 ; 1 Tim. vi. 17 ; 2 Pet. i. 3 ; 1
Cor. iii. 21-23.
The Creator himself given, the creature cannot be withheld.
Eedemption itself given, so — 1. Its antecedents ; 2. Its consequents.
No room for doubts and anxiety when we have the Lord himself.
Easier to give to reconciled friends than rebellious foes.
Easy for God to give anything after He has given His own Son.
After such a demonstration of love, no room for doubt.
The foundation laid, it must be built upon.
Giving a kingdom. He mil bear our charges on the way to it.
Not merely defence against foes, but all things richly to enjoy, 1 Tim.
vi. 17.
'Os ye, who even; ye givinj^ prominence and intensive force. Thol., Bloom/., Pye
Smith. — EdJettraro, spared. Used by LXX in respect to Abraliam, for Pfi^'n, withheld.
Gen. xxii. 16; also for /?ri ^^^ ^''^» both to spare from pity, to forgive ; and for t^N?,
to deal gently, used in regard to Absalom, 2 Sam. xviii. 5. Did not even deny to us His
own Son. Mdv. Expresses the intensity of his paternal love. Beng. — Toiy ihiov vlov.
His own Son ; by birth and only-begotten, not His adopted or factitious son, like us
who are in Christ. Ferme, Bloomf. Distinguished from the children of God who are
only received as such. Ols. — Tttc/) tj/xcov, in our stead and for the expiation of our sins.
Bloom/.— XapLO- era L (xo-pts, grace, favour), bestow as a gift (donabit). Pise. Freely
bestow (largietur). Vat. Give out of free favour (gratificabitur . Beza, Par., J. Cap ,
Sdintt. Gave (donavit\ reading ix^P'-<^<^''^0- Vulg.—Ta iravra, the article omitted in
some copies (DFG). Indicates a definite totality ; all we have need of. Thol. Not only
defence against foes, but, over and above that, all things. Ferme. All the above-men-
tioned blessings, temporal and spiritual, of grace and glory. Est., Bloom/. All that
can be the means of good to the faithful Christian ; all that is useful, great, and excellent
In the present state and to eternity. Pye Smith.
83. Who shall lay any thing to the charge o/ God's elect f It is God that justifieth.
Lay to the charge. Accuse before the tribunal of God, Zech. iii. I,
«S:c. ; Isa. 1. 8, 9.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 505
Joshua before tlie angel with Satan at liis right hand, a type of
believers.
Satan the accuser of the brethren, but cast out, Eev. xii. 10.
All charges made before God against believers fruitless, Isa. liv. 17.
Many things laid to a believer's charge on earth, Matt. v. 11 ; John
xvi. 2.
Satan will tell us we have a hard reckoning to make. S. Rutherford.
God's elect. Those whom God has chosen out in Christ, Eph. i. 4.
Viewed here as also " called according to His purpose," ver. 28.
Our election read by God in the book of life in heaven ;
By man in the book of experience and character on earth.
God's elect — 1. As chosen bij God ; 2. As belonging to God.
To make our election sure we must make our calling so, 2 Pet. i. 10.
" God's elect" one of the most precious titles belongmg to believers.
Paul not afraid to speak of believers as God's elect.
God's election the answer to Satan's accusations, Zech. iii. 2.
Nothing able to come between God's elect and salvation. Matt. xxiv. 24.
Not even sin can change the tenor of the new covenant. S. Rutherford.
As a sinner Paul takes his comfort from Christ's redemption ;
As a believer he takes it from God's election.
Doctrine of election startles the sinner, establishes the saint.
Justifieth — i-S; Justifies the elect ; declares them righteous.
God liimself as judge affirms the cause of His elect.
BeKevers fully and for ever forgiven, ver. 1 ; John v. 24 ; Acts xiii.
39 ; Col. ii. 13.
Impossible for them to be defeated in the judgment, as —
1. Their only rightful Accuser justifies them ;
2. Their debt is paid and sin atoned for by the Judge's Son himself,
ver. 34 ;
3. Their cause is pleaded by their risen and accepted Surety.
God justifies as a righteous Judge on sufficient grounds.
That ground the perfect obedience of a Surety provided by Himself.
J ustified at God's bar, it matters little if condemned at man's.
Christ justified as the Head and His members in Him, Isa. 1. 7, 8 ;
2 Cor. V. 21.
^EyKoXeaeL {ev and KaXeoj, in jus voco, to call into court), shall accuse ; institute
an accusation. Vat. Call into court. Vor., Pise. Criminate. Pise. Threaten accusa-
tions. Eras., Pag., Beta. Oppose as an adversary. Syr., Eth. Bring charges. Ferme,
Ellicot. Accuse so as to gain his cause. Schdtt. Lodge an accusation. Doddr. Act
the part of their accuser. Bloomf., Alford. — ^"E/cXe/crwv, chosen in Christ. Mdv. Most
highly esteemed. Eras. Those whom God especially loves ; those whom He has taken
506 SUGGESTIVE COMMENTARY. [CHAP. VIII.
into His kingdom out of the mass of mankind. Doddr., Flatt. Whom He has chosen
to eternal life. Phil. Chosen, but viewed also as called according to His purpose. Con.
<£• IIows 6eos 6 SiKaiiov, it is God, &c. Luth., Calv., Beza, Grot. Is it God who
justifies? Aug., De Wette, Ols., Alford, who make the sentences interrogative through-
out. God is lie who justifies ; who is He that condemns ? Or., Clirys., Meyer, Ellicot.
34. ^Vho is He that condemnethf It is Christ that died, yea rather, that is risen
again, who is even at the right hand of God, who also maketh intercession for us.
Who is he that, &c. Who is the judge that will condemn ns ?
Condemneth. Believers often condemned at the bar of man.
Persecution generally connected with charges and condemnations.
Believers permitted to drink of Christ's cup, Matt. xx. 22, 23 ; Luke
xii. 12 ; xxi. 14, 15.
Often condemned to death for His sake. Matt. xxiv. 9 ; John xvi. 2 ;
Acts vii. 59.
At God's bar no condemnation to them, chap. v. 1 ; viii. 1.
Condemned by our own hearts but not by God's lips, 1 John iii. 20.
Satan interested in our guilt and intent on making it good.
It is Christ. Christ himself the Judge, chap. ii. 16 ; Matt. xxv.
31, &c.
The Judge not likely to condemn those for whom He died.
Believers interested in and made one with the Judge.
The Judge liimself took their place and suffered their penalty.
Died. As our Substitute, Surety, and atoning sacrifice. Col. i. 14, 15.
Endured the righteous penalty of ouy sins in our stead.
The Surety's payment a sufficient plea at the bar of God.
Christ's death a sufficient answer to all law-charges.
This use to be made of His death 7iow, or else hereafter unavailing.
Xot so used. His death our greater condemnation, Jolin iii. 18, 19 :
Heb. ii. 3 ; xii. 26, &c.
Christ's blood trusted in removes our condemnation ; trampled an, it
seals it.
Yea rather. Believers provided -sv-ith strong consolation.
Everlasting consolation and good hope through grace, 2 Thess. ii. 16.
The pleas of faith ascend in a glorious climax.
If accusations increase, arguments increase to meet them.
Faith sometimes needs every argument to sustain it.
Tlie Gospel gives even more than a Saviour's death to lean upon.
Risen again. Raised from the dead by the Father's power, vi. 4 ;
viii. 11.
Triumi»liant proof that His death was accepted.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 507
Delivered up for our sins, raised again for our justification, iv. 25.
His resurrection God's receipt for the payment of our debt.
In Clirist crucified, we see our sins fully punished ;
In Christ raised from the dead, we see them for ever put away.
His resurrection the virtual justification of all believers.
The members raised and justified in the risen and justified Head.
Dying He furnished the plea, rising He became the Pleader.
Right hand of God. Highest place of honour in the universe.
Placed there by God himself. Acts ii. 33 ; v. 31 ; Heb. i. 3 ; x. 12 ;
• xii. 2 ; 1 Pet. i. 21 ; iii. 22.
Still further proof of the acceptance of His work, John xvi. 10.
Our Surety now a Friend in the court of heaven.
Possessed of all power and of all resources, 1 Pet. iii. 22 ; Matt.
xx^dii. 18.
Usually represented as sitting at God's right hand, Ps. ex. I ; Heb.
i. 3 ; X. 12.
Expression of the completion of His work and the Father's approval
of it.
Once represented standing at the right hand of God, Acts vii. 55.
Ready to help and waiting to welcome His faithful servants.
Faith's mighty plea, — the man of God's right hand, Ps. Ixxx. 17.
The members virtually sitting in the heavenly places with the Head,
Eph. ii. 6.
Maketh intercession. Christ not unemployed in heaven.
Not unconcerned about or forgetful of His people, lisa. Ixiii. 9.
The butler in his exaltation forgot Joseph in the dungeon, Gen. xl. 23.
Jesus improves His advancement for His people's good.
As the angel of the covenant He pleads their cause, Zech. iii. 1, 2.
Appears in God's presence as our Advocate, 1 John ii. 1 ; Heb. vii.
25 ; ix. 24.
As our High Priest within the veil, Heb. iv. 14 ; ix. 11, 12 ; x. 21.
As our atoning sacrifice, the Lamb slain, Rev. v. 6.
Israel's high priest interceded with blood of others, Clirist with His
own.
The names of His people on His breastplate and on His shoulder,
Exod. xxxix. 6-14.
His intercession availing. His pleasure the Father's also.
As man He asks, as God He bestows. Theodoret.
Indicates not necessity nor inferiority, but fervent love. Chnjsostom,
Includes — 1. His appearing in the presence of God for us, Heb. ix. 24 ;
2. The presentation of His atoning sacrifice, Heb. ix. 12 ; Rev. v. 6 ;
508 SUGGESTIVE COMilENTARY. [CHAP. VIII.
3. The expression of His will on our behalf, John xvii. 24.
The merits of His blood the great plea in His intercession.
Blood of the sin-offering taken and sprinkled on the mercy-seat, Lev.
xvi. 14, 15.
The SaWoiir's merits the incense of the heavenly temple, Lev. xvi.
12, 13.
Our Advocate's voice in heaven like Aaron's bells in the Holy of
holies, Exod. xxviii. 33-35.
At God's right hand, shows His power, — making intercession, His
purpose, to save.
For us. For all God's elect, ver. 23 ; the called according to His
purpose, ver. 28.
For all whom the Father has given Him, John xvii. 9.
For all who believe on Him, John xvii. 20 ; who come to God by
Him, Heb. vii. 25.
The objects of His intercession co-extensive -with those of His death,
John xvii. 19.
His death provided, His intercession secures, their eternal salvation,
Heb. vii. 25.
Tts 6 KaraKpivuv ; What judge can doom us? Con. d:Hows.—XpiaTO^. Cod. Sin.
and Alex, add ^Irjaovs. — 'Eyepdecs. Cod. Sin. and Alex, add eK veKpwv. — 'Ev de^LO.
T. Qeov, indicates — 1. God's absolutely omnipi*esent, omnipotent, and, throughout
creation ever-working and all-ruling power,— the divine recesses of that inner life of
God, which, lying beyond and-behind all creaturely existence and all conditions of space
and time, is its own illocal place fEzek. iii. 12) ; 2. Along with this since the creation,
a special revealed presence, confined, so to speak, to certain places and certain times,
and taking either a judicial or a gracious character, according to the condition of the
creature itself,— a real heaven of glory within the created universe, where God vouch-
safes to manifest Himself in love to the blessed, called ' heaven,' because exalted so far
above the earth, and because the manifestation of divine love makes it so heavenly.
iJditzsch on Heb. i. 3.— 'Ei'Ti/7xai'6i, cherishes us continually by His favour and pro-
tection. Vnr. By Ills intercession His merit is effectually applied to us. Par. Inter-
cedes and acts as our Advocate by the perpetual display before God of His own satisfac-
tion, which is ever new, and ever amply pleads for all the sins of those who are covered
with it. Ferine. Christ's intercession a continual communication of His atoning and
redeeming work, not only verbal but real. Ols. To accusation is opposed justification ;
and to condemnation, defence and advocacy. Melo. Is continually acting as our Media-
tor and Intercessor. Bloomf.
35. Who shall separate us from the love of Christ f Shall tr nidation, or distress, or
j^ersecution, or famine, or nakedness, or peril, or sword f
Separate. 1. !Makc us cease to love Him ; 2. To remove us from
His love.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 509
Nothing can separate believers — 1. From Christ's love ; or, 2. From
its effects.
Nothing can change His love to His people or theirs to Him.
Nothing can rob us of the salvation His love has provided, John x.
28-30.
Love of Christ. 1. His love to iis ; 2. Our loving attaclmient and
discipleship to Him.
Christ's love in respect — 1. To our sense and belief of it; 2. Its
saving effects to us.
Christ's own love more directly, ours as embraced in it.
Persecutions, &c., only the proof of Christ's love and occasions for its
manifestation.
Separate the chaff from the wheat, but not the wheat from Christ.
Appear to separate us from Christ's love, but really draw us closer to
Him.
Christ's consolations never greater than in tribulations, 2 Cor. i. 5.
The sword on our neck for Christ increases our love to Him. Origen.
My cross is sweetened and perfumed with His love-kisses. S. Rutherford.
The ground of our non-separation from His love is the love itself.
Our confidence of it, the sense and experience of that love.
Tribulation. Pressure from without ; trouble in general. See
chap. ii. 9 ; v. 3.
Multiplied tribulations to be expected in fellowship with Christ,
2 Cor. i. 5.
Tribulation the path to the kingdom, Acts xiv. 22. Promised by
Christ, John xvi. 33.
Tribiilation does not hurt us, — we rejoice in it. Origen.
Distress. Pressure within ; effect of tribulation on the spirit.
Sense of difficult, painful, and perj)lexing circumstances.
Distresses for Christ's sake connected with persecutions, 2 Cor. xii. 10.
Not always experienced in tribulation, — "troubled, yet not distressed,"
2 Cor. iv. 8.
Distresses among the things in which Paul took pleasure, 2 Cor. xii. 10.
Persecution. Active enmity against the truth.
The experience of believers from Abel do-vvnwards.
Natural result of the opposition between flesh and spirit, Gal. iv. 29.
Christ's own experience ; hence that of His members. Matt. x. 16-25
Certain effect of a life of decided godliness in Christ, 2 Tim. iii. 12.
Appears under various forms, — reproach, loss of property, of liberty,
and of life.
Often personal and private persecutions when no public ones exist.
510 SUGGESTIVE COMMENTARY. [cHAP. VIII.
Fii-st persecutions from tlie Jews, but not confined to tliem, 1 Thess.
11. 14, 15.
Ten great persecutions under heathen emperors in first three centuries.
Christian persecutions often more bitter than Jewish or Pagan ones.
A million of Albigenses and Waldenses slain by order of the Pope.
One hundred and fifty thousand put to death by the Inquisition
within thirty years. Bp. Newton.
Famine. Hunger ; want of the ordinary means of life.
Often to be endured in times of public persecution, Heb. xi. 37.
Suffered by the apostle himself, 1 Cor. iv. 11; 2 Cor. xi. 26, 27;
Phil. iv. 12.
Nakedness. Want of sufficient clothing for the body.
Endured by the apostle and primitive Christians, 1 Cor. iv. 11 ;
Heb. xi. 37.
Peril. Danger, especially such as threatens life.
Pjelievers when not actually persecuted yet often in peril of it.
Paul exposed to constant perils by sea and land, 2 Cor. xi. 26.
Sword. Judicial death, — the sword often the instrument of it, xiii. 4.
Death at the hands of the civil magistrate foretold, Matt. xxiv. 9 ;
John xvi. 2.
Stephen the first martyr stoned at Jerusalem, Acts vii. 59.
James the first martyred apostle beheaded at the same place. Acts
xii. 2.
Christians not yet thus persecuted at Eome, but soon afterwards.
Peter crucified and Paul beheaded there imder Nero, A.D. 67.
Under Nero Cliristians either crucified, burnt to death, or torn by
dogs.
In the first three centuries multitudes thus put to death.
Still more under the Papacy by the laws against heretics. •
Xu}pi(T€i, (x'^P'S, separate or apart), sever. Ferme. Dissolve that union to Him
which is our ^I't-^atest security. Doddr. Rabbins: R. Ben Nacliman on Cant. viii. 7,—
• This is the love of Israel ; for if all the nations of the world should unite to take away
the love that is between God and Israel, they would not be able.'— Atfo t. ayainjs r.
XpiffTou. Cod. Sin. has t. 6.-y. r. Qeov. Cod. Vat. adds to this, r?;? iv 'Irjuov
Xpi(7T(i). Christ's love to us, Tol., Est., Par., Beza, Beng., Flatt, Von Hofm., and most
moderns. Our love to Christ. Or., Chrys., Theod., Ambr., Eivald. Both. Melv., Doddr.
Primarily and chiefly that wherewith Christ holds us dear ; secondarily and by conse-
quence, that wherewith we love Christ. Ferme. Sense of Christ's love. Calv., De Wette,
Thai. Its manifestation and effects. J5row)n.— ©Ati/'ts, affliction in body and outward
thlDps. Ji£za, Pise. Pressure. TertulUan. Pressure from without. De Wette.— "^Tf-
voxojpia, straits, anguish (anpustia). Eras., Pap., BerM, Mor. In mind, or in periilox-
ing circumstances. Tol. Vexation, harassment. Cas. Imprisonment. Syr. The
CHAP. VIII.] SUGGESTIVE COMMENTARY. 511
operation of tribulation within. De Wette. With the preceding, represents perhaps
passive, indirect, and private persecution. Bloomf. — AtW7/iOS {dicoKOJ, to pursue or
expel), pers/;cution in general, especially expulsion from a city or place, as Acts xviii.
2. Active and public persecution. Bloomf. — Al/hos, hu»ger, private as well as public
necessity. Doddr. — Maxatpa, civil sword. Grot. Violent death. Bloomf. Paul names
his own kind of death. Beng. A septenary enumeration of the greatest adversities.
itelv. Manifold afflictions and evils in this life. Ferme.
36. As it is written, For thy sake we are killed all the day long ; we are accounted as
sheep for the slaughter.
Written. Ps. xliv. 22. Originally of the persecuted godly Jews.
God's people under the Old Testament a type of those under the New.
The true Church of God the same under both dispensations.
The same — 1. In character ; and, consequently, 2. In condition.
Bloody persecution no new thing in the Church of Christ.
Light shining in darkness either dispels it or provokes its hatred.
Cain and Abel ; Esau and Jacob ; Saul and David. So till the end
The footsteps of the flock tracked with tears and blood.
For thy sake. For adherence to God's worship and truth. Dis-
cipleship to Christ.
Old and New Testament saints suffer for the same holy cause.
Same God worshipped, same Saviour trusted in by both.
Given as special favour to suffer for Christ's sake, Phil. i. 29.
" My Lord Jesus now bestows on me that honour of suffering for
Him and for His royal prerogatives, for which I have prayed
these sixteen years." S. Rutherford.
Precious blessing connected with such suffering, Matt. v. 11 ; 1 Pet.
iv. 14.
To suffer for the sake of the Creator a creature's highest honour ;
To suffer for the Saviour that suffered for us, the highest joy. Acts
V. 41.
" How pleasant to step up to my Father's house through tenfold deaths
suffered for the truths and cause of that unknown and not half
.enough loved Plant of Eenown ! Oh what unseen joys ! what
hidden heart-burnings of love are in that which is behind of
the sufferings of Christ ! Thrice welcome, sweet Lord Jesus,
with Thy sweet, light, and glorious cross." S. Rathcrford.
Killed. Severity of their sufferings. Believers resist unto blood,
Heb. xii. 4.
The presence of believers, like their Master's, often unendurable.
Christ's cause expected to be rooted out by killing its supporters.
512 SUGGESTIVE COMMENTARY. [CHAP. VIII.
A " killing time ~ in the experience of most Christian coimtries.
Italy, France, and other coimtries under the Roman Emperors.
The "Waldenses and Alhigenses during the Middle Ages.
The Netherlands imder the Duke of Savoy. St Bartholomews day
in France.
England's killing time under Mary, Scotland's under the Stuarts.
Scotland's moors blossom with her martyrs' graves.
The killed for Christ's sake first among the blessed, Rev. vi. 11 ;
XX. 4.
A martyr's bloody death the believer's brilliant crown.
In killing the saints the old serpent defeats his own purpose.
The blood of the martyrs has proved— 1. The seed of the Church ; 2.
The glory of believers ; 3. The highest testimony to Christ's grace ;
4. One of the strongest evidences of the truth of Christianity.
All the day long. Continuance of sufferings — 1. All the day ; 2.
Every day.
Times of havoc, Acts viii. 3. Persecutors like wolves in a fold,
Matt. X. 16.
Massacres, as in Paris, usually tlirough the whole of the day.
Crusades and persecutions often extended over several years.
Blood of the saints shed like water round about Jerusalem, Ps.
Ixxix. 3.
Killing times permitted only for a season, — " ten days," Rev. ii. 10.
The last Pagan persecution the severest. Rev. xii. 12.
The Church seldom without suffering in some of its members.
The Church's sufierings often in proportion to her faithfulness and
life.
Paul's testimony, — I stand in jeopardy every hour ; I die daily,
1 Cor. XV. 30, 31.
Counted. Ivcckoned, looked upon by persecutors and enemies.
Sheep for the slaughter. Indicates — 1. Barbarity and contempt
of the persecutors ;
2. Helplessness of the persecuted ; 3. Their innocence ; 4. Their
patience and meekness.
Christ's disciples like sheep among wolves, Matt. x. 16.
No more concern in killing a believer than in slaughtering a sheep.
Believers sometimes killed for gratification as sheep for the table.
Nero entertained the Romans with the tortures of the Christians.
Cliristians often made to fight wild beasts for popular amusement.
Spanish mito dafe or burning of heretics a public show.
Cardinal Beaton entertained his friends with ^^'isliart at the stake.
L
CHAI*. VIIL] suggestive COMMENTARY. 513
Ka^ws yeypaTTTai, shows from Ps. xliv. the invincible faith and patience of the
Old Testament Church, when Christ was not yet come in the flesh. Jildv. Proves the
antecedent from the testimony of the prophet. Ferme. A prediction in regard to New
Testament times. De Wette. A parallel case. Theod. Thai. Even though the words of
Scripture describing the fate of God's servants of old should be applicable to us. Bloomf.
— Qauarovfieda, we are being killed ; to express the intensely present, Ellicot. Some
are being continually killed and others daily expecting death. Bloomf. Endure suffer-
ings equivalent to dying. Cobbin.— OXrjv rrjv rffxepav, Alexandrian version of Heb.
cvn ^3 J the whole day; always. Flatt.—Tlpo^aTa (r0a777s, as dragged to punishment
for pleasure and without pity. Est. Shows the adversaries' contempt ; as if only devoted
to such a purpose. Ols. Heb. nn3B JNiJ, sheep of the slaughter, slaughter-sheep, put
aside for death, as Ps. ciL 20, 'ippJCi '^3, sons of death, i.e., persons destined to death.
Bloomf.
37. Nay, in all these things we are more than conquerors through Him that loved us.
Nay. Not all these together will cut the connectiiig bond.
Tribulation works in us not apostasy, but perseverance, v. 3.
Neither the cause nor the evidence of less love in Christ.
His love-visits not thereby interrupted nor His love-tokens inter-
mitted.
Instead of driving us from Christ they draw us more closely to Him.
Suffering times for Christ often the sweetest times with Christ.
Tribulations themselves the token of Christ's love, Heb. xii. 6 ; Phil.
iL 29.
More than conquerors. Conquer exceedingly and gloriously.
Come off the field of conflict with glory and triumph.
Enjoy not the safety of flight, but the triumph of victory.
Not only suffer no loss, but actually gain by the conflict.
Not only gain the victory, but are benefited by the assault
The life of grace flourishes and advances on the battlefield.
Believers have in Christ even more than sufficient strength for their
warfare.
Their strength not only not exhausted, but reaching beyond aU trials.
With God for them they conquer with all ease. The lame take the
prey, Isa. xxxiii.'23.
We conquer by the very means employed against us. CJirysostom.
Believers enabled to forget their own sufferings and to care for others.
Stephen exults in the midst of his enemies and prays for them, Acts
vii. 55-60.
Constancy and joy of martyrs the wonder and admiration of the world.
Early Christians often offered themselves voluntarily to death.
The martyrs' abundant victory often expressed in their dying words.
2 K
514 SUGGESTIVE COMMENTAEY. [cHAP. VIII.
" Welcome tte cross of Clirist ! welcome ererlasting life I
lu these flames I feel no more pain tlian on a bed of down."
A martyr dates his letter from " the delectable orchard of the Leonine
prison."
Rutherford in exile dated his from " Christ's palace in Aberdeen."
Saints overcome Satan, Eph. vi 11, &c. ; the world, 1 John v. 4 ;
death, 1 Cor. xv. 57 ; sin, Heb. xii. 4.
Through Him. Victory not by their own strength, but Christ's.
Overcame by the blood of the Lamb, Rev. xii. 11. Victory given by
God, 1 Cor. XV. 57.
Salvation ascribed by the pahn-bearers to God and the Lamb, Rev.
vii. 10.
Victory not through our own courage, resolution, or virtue.
Christ conquered for us, therefore conquers in us, John xvi. 33.
Constantine's sign that of every believer, " By this (the cross) over-
come."
Conquering power given with Christ's look : " Go in this thy might,"
Judges vi 14.
That loved us. Victory not through our loyalty, but Christ's love.
Christ's love from eternity and continuing to the end, Jer. xxxi. 3 ;
John xiii. 1.
A love which many waters cannot quench nor floods drown. Cant
viii. 7.
God's love and Clirisf s love one and the same, ver. 35, 39 ; John
xvi. 27 ; xvii. 23, 26.
'TTepviKio/xev, we overcome (superamus). Eras., Mor., Pag. (exsuperamus), Cas.
Paul fond of using compounds implying intensity and abundance ; so iirep. , Rom. v.
20. We conquer over and beyond (plus s. amplius). Pag., Beza, Pise, Grot, (super-
vincimus), Eras. Are by far the superior. Gom., Est. Easily conquer. Tol., Est.
Exceedingly and illustriously. Pise, Nielson. Glory in the cross and triumph over it.
Grot. Conquer most fully and perfectly. Mint., Flatt. Afflictions, Ac, not only do
not separate us from Christ's love, but unite us more closely to Him, and give an
increased delightful sense of His love to us, and strengthen us in return. Ferme. We
have not mere suflicient, but preponderating strength for conquering. Beng. Triumph
in certain and glorious victory. Doddr. These difficulties bring us no real loss. Flatt.
We triumph. Stolz. Obtain full victory. Vari Ess. The continuance of Christ's love
shown by the continual supply of strength to conquer. Von Hofm. ''^irep, strengthens
the meaning. Ols. Are triumphantly victorious ; have more strength given than is
necessary to overcome all obstacles. Bloom/. Strength to conquer exceeds the require-
ment. J hoi. From all these, our love and confidence towards God increases. Zuing.
Knowledge and sense of His love increases in our hearts. Calv. — Aia rov dyairrjffav-
Tos r;/x.,some copies (DEFG) have rov dyaxrjaapra, refers to God, as ver. 38. Chrys.,
Theod., Beng., Frit. To Christ. Ferme, Riick., Meyer, De Wette, Phil., Thol.
CHAP. VIII.] SUGGESTIVE COMMENTARY. 615
38. For I am, persuaded, that neither death, nor life, nor angds, nor priTicipalUies, nor
powers, nor things present, nor things to come.
For. Strengthens his assertion and gives the grounds of it.
Persuaded. Paul speaks more as a believer than as an apostle.
His assertion, however, made under the inspiration of the Spirit.
His persuasion to be that of every believer. Grounded on — 1. God's
infalKble promise ; 2. His unalterable purpose ; 3. Christ's un-
changing love and God's love in. Him ; 4. His finished work
and continual intercession.
Faith should rise to the fullest assurance, chap. iv. 19-21.
Death. 1. Death in any form ; 2. More especially, a violent death.
Death instead of separating us from Christ brings us to His presence.
Terrors of a violent death unable to shake our allegiance to Christ.
Shadrach, Meshach, and Abednego, Dan. iii. 17, 18 ; Daniel, vi. 10 ;
Stephen, Acts vii. 55, 56 ; Paul, xx. 24 ; xxi. 13 ; 2 Tim. iv. 6-8.
Even in the valley of the shadow of death He is with us, Ps. xxiii. 4.
Keys of hell (the invisible world) and of death in Christ's hands,
Eev. i. 18.
Death to a believer like Joseph's chariot sent to bring Jacob to
Goshen, Gen. xlv. 27.
The ark in Jordan till all Israel had passed over dry-shod, Joshua
iii. 14-17.
Life. 1. With its trials and temptations ; 2. Its pleasures and its
joys.
Continued and tranquil life promised as the reward of apostasy.
Believers divided from Christ neither by death's terrors nor life's joys.
Angels. Good or evil, celestial or infernal. Excel in strength, Ps.
ciii, 20.
Good angels would not separate us, bad angels cannot.
Good angels are our engaged friends and attendants, Heb. i. 14 ;
Bad angels our conquered and restrained enemies. Col. ii. 15.
Satan transformed himself into an angel of light, 2 Cor. xi. 14.
His temptations in life and assaults in death equally vain.
Principalities nor powers. Various orders of imisible beings —
Among good angels, EpL i. 21 ; Col. L 16 ; among bad, Eph. vi. 12 ;
1 Cor. XV. 24 ; CoL ii. 15.
No power in heaven, earth, or hell, able to separate us from God's love.
Gates of hell unable to prevail against Christ's Church, Matt. xvi. 18.
Things present. Present afflictions and persecutions, ver. 18 ; 2
Cor. iv. 17, 18.
Events of any kind occurring to us in this present life.
51C SUGGESTIVE COMMENTARY. [CHAP. VIII.
The prosperous cannot seduce, the adverse cannot deter us.
All outward things may change, — God's love is unchangeable^
Earth's coniniotions affect neither our safety nor our peace, Ps. xlvL 1-4.
Things to come. Dangers threatened or contingent.
Futurities of time and of eternity unable to separate us from God's
love.
Neither sense of troubles present nor fear of those to come.
Believers safe amid " the wreck of nature and the crash of worlds."
Kept from the hour of universal trial and temptation, Kev. iii. 10.
Hid as in a pavilion, Ps. xxvii. 5 ; in secret chambers, Isa. xxvL 20.
JleireiafJiaL, I am certain. Vulg. Speaks for himself and all genuine believers after
liis example. Ferine.— Oavaros, violent death, often threatened. Theod. Flatt. Fear of
death. Grot., Melv. Death and those evils which threaten death. Ferme. Misery.
liauniff. — Zwt;, life promised on condition ot apostasy. Theod. Life and those blessings
which are subservient to life. Ferme. Love of life. Melv. Hope of life. Ch-ot., Doddr.,
Bloom/. Living men. Beng. Longer life, however bitter and painful. Flatt. Joys of
life, happiness. Baumg. The believer's afflicted and persecuted life. Thai. Life with
all its dangers and temptations. Brown. — ^'A77eXot, good angels ; hypothetically, like
Gal. i. 8. Chrys., Jer., Calv., Pise, Par.,Beza, Frit., Phil., Von Hofm. Bad. Clem.
Alex., Or., Est., Grot., Ferme, Flatt, Stuart, Reiche, Cobbin. Both. Bucer, Beng., Barth,
Either. Melv., Be IVette, Alford. Ministering spirits of every kind who execute God's
commands in this corporeal world. Von Hofm. Angels, according to early Chi'istians,
were creatures, not emanations of the divine essence as the Gnostics taught ; creatures,
however, highly pifteci, and superior to the human race. According to Basil, they are
aepia irvevfiara, ethereal spirits, but with a certain corporeity. According to Gregojy
Naziunzum, they are light and reflections of the perfect Light, and have dififerent parts
of the world assigned to different angels, or placed under their dominion. Invocation
of angels first recommended by Ambrose : Obsecrandi sunt angeli qui nobis ad praisi-
dium dati sunt. Worsliip of them prohibited by the Synod of Laodicsea (360), after
being practised in some parts of the East, a custom, perhaps, borrowed from earlier
ages. Invocation of them opposed by Theodoret and Augustine, and disapproved by
Pope Gregory I. The practice of dedicating churches to them favoured by empei'ors
and bi.shops. People thereby confirmed in the belief that they heard and answered
prayers. Angels created prior to the rest of the world. Gregory I. On the first day o
creation. Aug. Were systematically divided into three classes and nine orders. Accord-
ing to Pseudo-Dionysius (a century after Augustine), divided thus : Order I. Including
thrones, cherubim, seraphim ; Order II. Dominions, authorities, powers ; Order III.
Priiiciiwilities, archangels, angels: the last term, as well as ' heavenly power,' common
to all. ijo also Gregory the Great. In the eigliteenth centuiy, belief in the existence
of angels had almost wholly disappeared in Germany, &c. ; even those who still main-
tained it on the authority of Scripture (supranaturalists), not knowing what functions
to a.ssjgn them. A higher knowledge of their nature pretended to by Swedenborg, who
mo»t arbitrarily substituted the notion of glorified men for the Scripture idea of angels,
and denied the personal existence of the devil. The devil himself had become the
subject of derision with the advocates of the so-called enlightened views of the age.
S.inler (after Bekker) exi)lained tlie demoniacal possessions by a reference to empirical
pHTcholopy. Supranaturalists, who admitted such possessions on exegetical grounds,
were yet far from admitting their possibility in the present age. In the nineteenth
CHAP. VIII.] SUGGESTIVE COMMENTARY. 517
century, the belief of the influence of evil spirits on the body was revived amonp
enlightened Protestants, and, for the most part, brought into connection with animal
magnetism and visions. The doctrine concerning the devil also again brought pro-
minently forward. Hagenbach. Distinction of species or kinds of angelic beings
opposed in the early Church by Origen, Basil, and Gregory of Nyssa ; distinction
of degrees generally admitted. The former distinction questioned in modern
times by Baumgarten-Crusius ; that also of degree by Von Ilofmann. Tholuclc.
— Apxai, principalities ; higher angels in Satan's kingdom. Est., Ferme. Bad
angels. Stuart. Spirits practising rule in the corporeal world, not in the ser-
vice of God. Von Hofm. Superterrestrial powers ; indeterminate whether good
or bad ; subordination among invisible beings. De Wette. Earthly princes, magis-
trates. Vat, Flatt, Bloomf. — Avvafxei^, powers ; angelic. Men. Fallen angels with
their power of the darkness of this world. Ferme. = N3i', forces or hosts. Beng. Good
as well as bad invisible powers. De Wette. All designations of the higher spirits. Thol-
Powers which man, placed between heaven and hell, experiences in him. Von Hofm.
Civil magistrates. Flatt. Inferior human powers ; as apxai = the superior ones. Wet-
stein, Bloomf. Apxo-L, magistrates ; 8vva/J.€is, emperors. Cobbin. Names taken from
the Persian Empire : apxai. = 'J^nm, Dan. v. 2 ; dvv. = j'~iB', Esther xii. 8 ;
e^ovaiai = p:t2 7Sy. The idea in the text the universality of created things viewed as
opposed to the believer. Ois.—'Ei'ecrTaJTa, present things. Vat., Calv. Vicissitudes of
time. Alford. Events of any kind. Brown. Happening to us or the world. Beng.
Existing only in the present state of things. Von Hofm. Present evils. Bloomf. —
MeXXovra, things to come ; changes threatened or contingent. Calv. Intermediate
events. Par. Things to happen to us or to the world. Beng. Future evils. Bloomf.
Futurities of time or eternity. Brown. State of things entering with the termination
of this present world. Von Hofm. In Cod. Sin., Vat., and Alex., &c., bwapLeiS stands
here after fieWovTa. In some copies ovre i^ov(Xi.aL is inserted instead of CLpxat.,
in some after it, and in others, before ivecTwra ; from the wish to rank ^^ovaLat.
with ayyeXoi and apxa-h added from 1 Cor. xv. 24. Ols., Thol.
39. Nor height, nor depth, nor any other a-eature shall be able to separate us from the
love of God, which is in Christ Jesus our Lord.
Height. 1. Things above ; 2. Elevation, worldly prosperity.
Spiritual wickednesses in high places, Eph. vi. 12 ; power of the air,
ii, 2.
Changes or commotions taking place above our head in the sky.
Depth. 1. Things beneath ; 2. Depression, worldly adversity.
Spirits of the abyss, Matt. viii. 31. Convulsions under our feet, Ps.
xlvi. 2.
Height and depth, all included in the boundless extent of space.
Height above and depth beneath equivalent to heaven and earth,
Isa. vii. 11.
No order of beings or class of circumstances can separate from God's
love.
Any other creature. Any created thing, actual or possible.
The Creator's love stronger than any creature's influence or hate.
518 SUGGESTIVE COMMENTARY. [CHxVP, VIII.
No creature power or influence able to pluck from tlie Creator's
hand.
Believers kept in the hand both of the Father and the Son, John
X. 28-30.
Kept by the power of God through faith unto salvation, 1 Pet. i. 5.
" The soul that on Jesus hath lean'd for repose,
He will not, He cannot, desert to its foes ;
That soul though all hell should endeavour to shake,
He '11 never, no 7iever, no never, forsake."
Shall be able. Not only is not able now, but never shall be.
The apostle's view stretches forward into the ages of eternity.
Separate us. Eemove us ; jDroduce a breach between God and us.
Same word used of divorce, — Let not man put asunder, Matt. xix. 6.
The bond between God and His people in Christ indissoluble.
The covenant made with them everlasting, 2 Sam. xxiii. 5 ; Isa. Iv.
3 ; Heb. xiii. 20.
Their soul bound up in the bundle of life with Christ, 1 Sam. xxv. 29.
Their Maker is their husband, who hates putting away, Isa. liv. 5 ;
Mai. ii. 16.
Changes not, Mai. iii. 6. Clirist the same yesterday, to-day, and for
ever, Heb. xiii. 8.
Has betrothed them to Himself in faithfulness for ever, Hosea ii. 19 ;
As the result they are made to know the Lord, ver. 20.
"With everlasting kindness He has had mercy on them, Isa. liv. 8 ;
His kindness not to depart from them, nor His covenant of peace
remove, ver. 10.
Having begun a good work in them, He perfonna it to the end, Phil.
16.
Satan succeeded in making a breach in the covenant of works ;
To make a breach in the covenant of grace beyond his power.
Love of God. 1. The love itself embracing us as its object ;
2. The experience of it in its sweetness and effects.
The love of God includes in it the love of Christ, mentioned ver. 35.
Here the love of God as being more general, higher, and original.
God's love is— 1. Free; 2. Everlasting; 3. Unchanging; 4. All-
victorious.
Its breadth and length and depth and height beyond comprehension.
Kev(!ak'd and slied abroad in our hearts by the Holy Ghost, chap. v. 5.
In Clirist Jesus. God's love to believers a love in Christ Jesus —
1. Coming through Him ; 2. Sliown in His death ; 3. For His sake.
eilAP. VIII.J SUGGESTIVE COMMENTARY. 519
Embraces tliem not as mere creatures but Christ's members.
Believers viewed as already one or to be one -svith Christ.
Chosen and therefore loved in Christ from eternity, Eph. i. 4.
Given to Him by the Father as His sheep, John x. 29 ; xvii. 6.
Viewed as His Church when Christ gave Himself for them, Eph.
V. 25.
Members loved in and for the sake of the Head. So Israel, Deut.
vii. 7.
God's love finds its way to us only in and through Christ.
The Father's love to Christ the measure of His love to us, John
xvii. 23.
His love to believers as unchanging as His love to His Son.
Seen in the gift of Christ Such a love nothing can divert or
dissolve.
The love of God seen in the love shown by Clirist.
How great that love let Gethsemane and Calvary tell.
God's love in Christ not merely compassion but complacency.
God loves men out of Christ as a Creator, in Christ as a Father.
Loves the stranger in giving him food and raiment, Deut. x. 18 ;
Loves believers in giving them Himself and the kingdom, ver. X7 ;
Luke xii. 32.
His love in Christ one in which He rests and delights, Zeph. iii. 17.
Everything in Christ to merit it. Justice and holiness honoured.
Its being in Christ secures its steadfastness and perpetuity.
Is beyond the reach of sin and Satan to disturb.
Can never be forfeited by Christ, and therefore not by us.
Sin and Satan separated the first Adam and his seed from God's
love;
The second Adam abides in that love, and therefore His seed with
Him.
God's love being in Christ enhances its exquisite sweetness.
Earth's choicest pleasures insipid beside it, Cant. i. 2, 4.
Earth's severest torments well endured for its sake. Cant. viii. 6, 7.
*' One kiss of his mouth is better than ten long ages of life." Euth.
Our Lord. Christ given by the Father as our Husband and King.
To be appropriated in all His sweetness and fulness by faith.
Lord over all. He is especially the Lord of His Church,
Jesus Christ our Lord ! The apostle's favourite refrain.
So ends another glorious strain of his heavenly music.
So ends that burst of eloquence that even heathens admired.
So ends that mine of celestial treasure, the 8th of the Romans.
520 SUGGESTIVE COMMENTARY. [CHAP. VIII.
Thus has been revealed a salvation blissful, boundless, and ever-
lasting ;
Brinf^infT all glory to God and all blessedness to a perishing world ;
And offering itself freely to the lowest and guiltiest of mankind.
'T\f/o}fia, height, sublimity. Eras. Heaven. Schbtt., Flatt. Height of prosperity.
Doddr., Bloomf. Things high. Ferme. What is high above us. Von Hofm.—Bados,
depth. Eras. Adversity, misery, fear of ignominy. Tol.,Est. Dangers in the sea. Vat.
Things deep. Ferme. What is deep below us. Von Eofn. 'Txj/. ovre ^ad., heaven
nor hell. Theod., Von Ilofm. In the air nor in hell. Or. Things highest in heaven
nor deepest in hell. Melv. Heaven above nor earth beneath. Flatt, Doddr., De Wette.
Happiness nor unhappiness. (Ecum. Height of prosperity nor depth of adversity.
Doddr., Bloomf. Lofty speculations and depths of sin. Ambrose. Vain desires for
things above nor beneath. Aug. Heretical speculations of the learned nor coarse
superstitions of the people. Melanchthon. High and low places from which the Chris-
tians suffered. Eras. Honour and reproach of the world. Grot., Wolf. All to be taken
generally to indicate all conceivable things, local universality. Ols. Extremes of space.
Alford. No change of circumstance. Cofefeira.— Krtcrts, created thing. Ferme. What-
ever is outside of God. Beng-^Trpa-yixa, a thing. Flatt. = XPVf^<^- Grot., Koppe.
Comprehends not only all substances, but whatever can be imagined. Bloomf. — Ep
Xpi(TT(p, through or on account of Christ. Vat. As Mediator. Est. Shown in Christ
Per. Founded on Him, His infinite merit and almighty power, therefore immutable.
Far. Christ in whom God holds us dear and in whom alone any man can love God,
Ftrme, Christ the medium of this love. Henry. In relation to, or on account of Chri*t.
Flait. Manifested in and by Christ. Alford. Secured by His work. Cobbin.
END OP VOL. L
EREATA IN FIRST VOLUME.
age 7,
'mc39,
for
John i. 16,
read John i. 17.
„ 9,
„ 33,
Matt. iv. 2,
„ Matt. iv. 22.
„ 11,
„ 19,
A.u. 33,
,, A.D. 45.
„ 12,
„ 11,
d(popLa/x€POS,
,, d(p(j}pia/j.€vos.
„ 13,
„ 18,
Ps. ex. 1,
„ Ps. ex. 4.
,, 17,
„ 3,
Sir J. Newton,
„ Sir I. Newton.
„ 18,
„ 17,
Krislmu,
,, Krishna.
>j jj
,,20,2
L,"
&c., irpo(pr]Twv,
,, kc.—UpO(pT]TCOV,
» 19,
„ 36,
Ex. V. 22,
„ Ex. iv. 22.
„ 20,
„ 5,
Rom. ix. 3,
,, E.om. ix. 5.
» 21,
„ 4,
Matt. xi. 6,
,, Blatt. xii. 6.
„ 23,
., 26,
chap. ix. 3,
,, chap. ix. 5.
,, 28,
» 26,
d(popL^(a and a(f>op.
, ,, d(f>(j3pi^(ji} and dcpojp.
>, M
„ 43,
councils.
,, counsels.
„ 36,
„ 2,
2 Cor. V. 22,
„ 2 Cor. V. 20.
J, '»
,,21,
Tracriv,
,, iraffi.
„ 39,
„ 5,
xxii. 15,
„ xxii. 25.
>, ,,
„ 17,
,,
Deut. xxxiii. 4,
,, Deut. xxxiii. 3.
„ 40,
„ 7,
Ps. ox. 2,
„ Ps. ex. 3.
„ 43,
„ 35,
He,
„ Him.
J> 5>
„ 41,
His,
„ his.
,» 51,
„ 32,
1 Sam. xxxiii. 16,
„ 1 Sam. xxiii. 16.
„ 52,
„ 16,
Zenophon,
,, Xenophon.
,,298,
„ 34,
Celestine,
,, Celestius.
,.326,
„ 14,
Eph. vi. 6,
„ Eph. vi. 1.
„ 327,
„ 27,
^cohinipadius,
„ CEcolampadiu&
Sallant^nc ^mS
BALLANTYNE, HANSON AND CO.
EDINBURGH AND LONDON
Date Due
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Suggestive commentary on St. Paul's
Princeton Theological Seminary-Speer Library
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