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y
THE STANDARD BIBLE COMMENTARY
Thessalonians,
Corinthians, Galatians
and Romans
y By
J. W. McGARVEY, LL.D., and
PHILIP Y. PENDLETON, A.M.
CINCINNATI
THE STANDARD PUBLISHING COMPANY
Copyright, 1916
The Standard Publishing Company
INTRODUCTION
In presenting this third volume of The Standard
Bible Commentary to the pubHc we feel that little
need be said by way of introduction.
The same painstaking care and laborious research
which were given to The Fourfold Gospel have also
been used in preparing this volume. It is true nearly
double the number of volumes were consulted in pre-
paring the former work, but numbers do not tell the
whole story. The text of Paul's Epistles presents such
a wilderness of exegetical difficulties that the Gospels
seem a smooth and well-worked road in comparison.
Moreover, the difficulties of the text are always re-
flected in the comments thereon, and therefore the
comments on Paul's writings are longer and more
intricate than those employed in expounding the
Gospels.
Again, it should be noted that while the original
element in The Fourfold Gospel is large, that of
this work is, of necessity, very much larger, for it was
a common occurrence to find no satisfactory explana-
tion, even after every available authority had been
consulted, thus compelling original work. We have
tt-ied never to dodge, but always to explain, and the
public owes a debt of gratitude to our publishers who
made the financial sacrifice which permitted us to take
the time needful for such carefulness.
If the exegetical scholar finds his trained and
sensitive ear offended by a roundabout rhetoric which
uses many simple words where a single technical
term would have better satisfied him, we beseech him
to remember that this series of commentaries is writ-
ten for Sunday-school workers. It is therefore void of
all rhetorical ambitions, not to say vanities, and seeks
only to be plain and practical — a simple exposition
for busy people. Over thirty years ago Russell Errett
iv INTRODUCTION
directed our attention to the need of such a com-
mentary, so we gratefully acknowledge that the idea
did not originate with us.
Numberless kind words and commendations which
appeared in the press, and which came to us by mail,
have encouraged us greatly, though we have been too
busy to acknowledge them.
It is our hope that this volume may be as helpful
as the others seem to have been.
Philip Y. Pendleton.
CONTENTS
PAGE.
FIRST EPISTLE TO THE THESSALONIANS
Introduction 1
PART FIRST.
Personal Rel^^tions, Affectionate Desires and Prayers.
I. Salutation and Thanks for the Faith of the Thes-
salonians 3
II. How the Word was Preached and How Received 7
III. Reasons for Sending Timothy, and Joy over the Re-
port He Brought 11
PART SECOND.
Exhortations, Instruction as to the Lord's Coming, Final
Exhortations, Prayer and Benediction,
*l. Sundry Exhortations 15
II. The Resurrection and the Lord's Coming 19
III. Closing Admonitions, Prayer and Benediction 24
SECOND EPISTLE TO THE THESSALONIANS
Introduction 28
I. Thanksgiving and Prayer for the Church — God's Im-
partial Judgment 30
II. The Coming of Christ and of Antichrist 33
III. Thanksgiving, Prayer, Exhortation and Benediction ... 43
FIRST EPISTLE TO THE CORINTHIANS
Introduction 48
PART FIRST.
Apostolic Relations, and Assertions of Authority.
I. Greeting, Thanksgiving, Reproof of Divisions, Vanity
of Philosophy 50
V
vi CONTENTS
PAGE.
II. The Gospel versus Philosophy 58
III. Supremacy of God and the Church 62
IV. Apostolic Stewardship and Authority 67
PART SECOND.
Apostolic Responses and Conclusions.
I. Response to Report of Incest 71
II. Response to Rumors of Litigation, etc 74
III. Response as to Marriage 78
IV. Fourth Response — Concerning Idolatrous Meat 85
V. Fifth Response — As to His Apostolicity 88
VI. Renewal of Response concerning Idolatrous Meat 97
VII. Sixth Response — Concerning Head Costume 108
VIII. Seventh Response — As to the Lord's Supper 114
IX. Eighth Response — As to Spiritual Gifts 119
X. As to the Supremacy of Love 127
XL Spiritual Gifts Concluded 133
XII. Ninth Response — As to the Resurrection 145
XIII. Concerning the Collection, Personal Matters, Saluta-
tions and Benediction 160
SECOND EPISTLE TO THE CORINTHIANS
Introduction 167
PART FIRST.
Paul's Maintenance of his Apostleship.
I. Thanks for Comfort — Defense as to Change of Plans. . 169
II. Explanation as to Change of Plans — As to the Inces-
tuous Person — A Pean of Joy 176
III. Apostleship above Human Commendation, and the Min-
istry of Moses 181
IV. The Hope of Future Glory Sustains in Present Trials.. 187
V. Reconciliation, and the Ministry of Reconciliation 194
VI. Introduction to a Warning, and the Warning 199
VII. An Appeal to be Accepted 204
CONTENTS vii
PART SECOND. page.
Concerning the Collection for the Jerusalem Church.
I. The Collecfion and the Messengers in Charge of it 210
II. Exhortation to Have His Boasting Sustained 215
PART THIRD.
Paul Measures or Compares Himself with His Chief
Opposers or Other Detractors.
I. Foes, Weapons and Measurements 220
II. Apology for Self-condemnation, Denial of Charges and
Laying of Counter Charges 225
III. A Comparison of Labor, Signs, etc 229
IV. The Third Visit— Conclusion 237
EPISTLE TO THE GALATIANS
Introduction 245
PART FIRST.
Arguments Sustaining Paul's Gospel and Apostolic
Office.
I. Paul's Gospel and Apostleship Divinely Derived 248
II. Paul's Gospel Apostolically Approved — His Equality
with Peter 256
PART SECOND.
Bible Teaching as to Faith.
I. Justification by Faith in Christ Biblically Vindicated.. 264
II. Childhood and Manhood— Sarah and Hagar 271
PART THIRD.
Exhortations to Steadfastness in Freedom and to
Faithfulness.
I. Exhortation to IMaintain Freedom without License, and
to Abstain from Legalism 279
II. Exhortations to Mutual Helpfulness — Right and Wrong
Glorying 284
viii CONTENTS
EPISTLE TO THE ROMANS page.
Introduction 289
PART FIRST.
Doctrinal: The Universal Need of Righteousness
Satisfied by the Gospel.
Subdivision A.
I. Salutation and Personal Explanations 295
11. Righteousness by the Gospel 301
Subdivision B.
I. Need of Righteousness by the Gentiles 302
II. Need of Righteousness by the Jews 307
III. Jewish Privilege Does Not Diminish Guilt — Scriptures
Include both Jew and Gentile Alike under Sin 316
Subdivision C.
I. Neither Jew nor Greek Can Obtain Righteousness
otherwise than by the Gospel 320
II. The Gospel Method of Justification must be Applied
both to the Literal and Spiritual Seed of Abraham. . 324
Subdivision D.
I. Results of the Justification Wrought by Christ; viz.,
Peace, Hope, Love and Reconciliation 330
11. Adam, the Trespasser unto Death, Contrasted with
Christ, the Righteous unto Life 2>ZZ
Subdiznsion E.
I. Justification Brought about by Such Relation to Christ
as Creates Obligation to be Dead to Sin and Alive
to Righteousness 341
II. Justification Results in Change from Service of Law
and Sin to Service of Grace and Righteousness 346
III. Change of Relationship from Law to Christ Illus-
trated 349
CONTENTS ix
PAGE.
IV. Sense of Bondage Which Comes through Law Pre-
pares Soul to Seek Deliverance through Christ 352
V. New Relationship to Christ Changes Mind from Carnal
to Spiritual 357
VI. New Relationship to Christ Results in Adoption, Spirit
of Adoption and Heirship 360
VII. New Relationship Results in Aid of Spirit, and As-
surance of Salvation because Divinely Decreed 364
PART SECOND.
Explanatory : The Doctrine of Righteousness by Faith
Reconciled.
I. Since Doctrine Results in Condemnation of Israel, Paul
Shows This is Contrary to Personal Wish 2i7Z
II. Rejection of Israel Not Inconsistent with God's Prom-
ise 383
III. Rejection of Israel Not Inconsistent with Justice of
God 393
IV. God's Absolute Power Asserted 401
V. The Grand Conclusion and Its Explanations 412
Subdivision A.
The Conclusion of the Argument Reached 412
Subdivision B.
Five Explanations of the Grand Conclusion, and Ascrip-
tions of Praise 418
I. First Explanation — Jews Responsible for Their Rejec-
tion 418
II. Second Explanation — Universality of Gospel Demands
its World-wide Extension 430
III. Third Explanation^ — Casting off of Israel Is but Partial. 442
IV. Fourth Explanation — Salutary Results of Israel's Tem-
poral Fall and Future Rise 453
V. Fifth Explanation — A Like Mercy to be Shown Jews
and Gentiles 470
VI. Concluding Ascriptions of Praise to God 478
X CONTENTS
PART THIRD. page.
Hortatory Application — Various Phases of Faith-life
OF Believer in Christ.
I. Basis of Faith-life Defined — It Is Sacrificial and Sancti-
fied 484
II. Faith-life Operating in Church Affairs in Humility 490
III. Faith-life Operating in Church and Social Affairs in
Love and Other Virtues 496
IV. Faith-life Discharging Civil Duties 505
V. Faith-life Recognizing Just Rights of Others 513
VI. Faith-life Finds Its Motives in Ever-impending Com-
ing of the Lord 517
VII. Faith-Hfe Operating in Mutual Forbearance 523
PART FOURTH.
Epistolary Conclusion, Containing Plans, Requests, ktc.
I. The Apostle's Ministry and Plans — A Request for
Prayers 536
II. Commendation of Phcebe — Salutations — Warnings —
Benediction ,,,,,,,,,,,,,,,,,,,,,,,,,,, 544
FIRST EPISTLE TO THE THESSA-
LONIANS.
INTRODUCTION.
On his second missionary journey Paul founded the first
European church at Philippi. Continuing his journey one
hundred miles farther, he came to Thessalonica, which was
the capital of the second Roman district of the province of
Macedonia. It was a large and important commercial city,
containing much wealth and learning. To this day it is the
second city in European Turkey, ranking next to Constanti-
nople, and has between 75,000 and 100,000 inhabitants. It is
now called Saloniki. When Paul entered it, A. D. 52, the
Greek element preponderated, and Roman colonists were
next in number. The Jews also were there, and had at least
one synagogue. In this synagogue Paul and Silas and Tim-
othy began their work, but after three Sabbaths they were
apparently ejected from that place of worship. Then an
uproar was raised by the Jews, and Paul and Silas were led
out of the city by night, and conducted by brethren to Beroea.
It is not unlikely that Paul was in Thessalonica longer than
three weeks, for he succeeded in founding a church there
before persecution compelled him to retire. Immediately
south of Thessalonica were the snowclad slopes of Mount
Olympus, the supposed seat of the mythical gods of Greece.
The infant church was therefore not only endangered by the
opposition of the Jews, but was also liable to assault on the
part of the pagans, being so near one of their geographical
centers. As might be expected, Paul felt keenly the perils of
this small band of raw, half-instructed Christians, and (probably
while in Beroea) he twice tried to return to them, but was
hindered by Satan. Then trouble broke out in Beroea, and
Paul was hurried off alone to Athens. Timothy, either after
2 FIRST THESSALONIANS
his arrival in Athens, or probably before he left Beroea, was
ordered by Paul to go and visit the church at Thessalonica,
and bring him word as to its condition. From Athens Paul
came to Corinth, and here was joined by Silas and Timothy,
the latter bringing the apostle a fairly good report of the
church at Thessalonica. Timothy, however, seems to have
reported that the Thessalonians had not wholly forsaken the
sensuality and covetousness which had characterized them as
pagans, and Paul exhorts them to forsake these sins. Then,
too, the Tljiessalonians had a wrong view of the second com-
ing of the Lord. They expected it to take place in the near
future, and had gotten the notion that only those who were
alive at the Lord's coming would participate in the glories and
joys of that hour. Paul corrects this idea also by showing
that the resurrection of Jesus guarantees the resurrection of
those who believe in him. The doctrines of the Epistle are
simple and practical, for the Judaizing questions discussed in
Galatians and Romans, and the Gnostic errors handled in
Colossians and Ephesians, had not yet been raised. As a
whole, the Epistle may be taken as an argument tending to
confirm the faith of the Thessalonians in the divine origin of
the gospel. That the gospel is of God is shown in four ways :
I. It had been attested by miracles. 2. It had been preached
to the disadvantage of its ministers and despite bitter opposi-
tion. 3. It set forth precepts the sanctity of which were
worthy of heaven. 4. Its author was divine, having risen
from the dead and become the author of the resurrection. On
his third journey Paul must have visited Thessalonica fre-
quently, and these visits, together with his Epistles, were not
without their fruits, for Thessalonica was for centuries the
bulwark of Christian faith in the East, and long resisted the
invading forces of the Mohammedans. When word went
forth in A. D. 1430 that Thessalonica had fallen, all Christen-
dom was dismayed.
PAULAS FIRST EPISTLE TO THE ^
THESSALONIANS
PART FIRST
i: 1-3: 13
PERSONAL RELATIONS, AFFECTIONATE DE-
SIRES AND PRAYERS
I.
SALUTATION AND THANKS FOR THE FAITH OF
THE THESSALONIANS
I : i-io
1 Paul, and Silvanus, and Timothy, unto the church
of the Thessalonians in God the Father and the Lord
Jesus Christ : Grace to you and peace. [In this saluta-
tion Silas and Timothy are united with Paul because they had
aided Paul in founding the church at Thessalonica. The
account of the founding of this church will be found in
Acts 17. Silas is mentioned before Timothy because he is
older, both in years and in service. Compare Acts 15: 22, 32,
40 with Acts 16: 1-3. Silvanus is the full name, and Silas the
abbreviation. The name is Roman, and Silas was a Roman
citizen (Acts 16: 37). Silas was now at Corinth with Paul,
and Paul mentions his services there (2 Cor. i: 9). Much of
the opening part of this letter embraces Silas and Timothy
in its thought, but in chap. 2: 18 Paul distinguishes himself
from them, and from that time on the letter is wholly his.
Neither in this Epistle nor in that to the Philippians does Paul
speak of himself as an apostle. In other Epistles he affirms
his apostleship because, in the case of the Epistle to the
Ramans, he wrote to strangers, and in other cases his apostle-
4 FIRST THESSALONIANS
ship had been challenged. As to Thessalonica, see the Intro-
duction. The church is spoken of as being in God and in
Christ because in this respect it differs from all other organi-
zations. It is its privilege to dwell in fellowship with God, so
that it may be, as it were, ensphered and encircled by him.
Grace was the Greek and peace the Hebrew salutation ; Paul
here combines them. Grace indicates the favor of God and
all the gifts which flow from it, while peace represents tran-
quility and prosperity, either inward or outward.] 2 We give
thanks to God always for you all, making mention of
you in our prayers ; 3 remembering without ceasing
your work of faith and labor of love and patience of
hope in our Lord Jesus Christ, before our God and
Father [Paul thanked God for the church at Thessalonica for
its evidences of Christian life mentioned in the remainder of
this section. In the words before us he sets forth their rela-
tions to the three cardinal Christian graces, or faith, I;iope and
love (i Thess. 5:8; Col. 1:4, 5; i Cor. 13: 13). Their faith
was not formal, barren and dead (Jas. 2: 20, 26); but it actively
worked, bringing their wills into obedience to the will of God
(Rom. i: 5 ; 16: 26) ; their love was not idle, but caused them
to employ themselves in heartfelt toil for the welfare of others ;
and their hope in Christ sustained their souls, so that they
endured all trials and persecutions, and were unyielding in
their conflict with temptation and doubt. Thus, each in its
own way, the three graces manifested themselves, and in such
a way that it was evident that these graces were centered in,
inspired by, and renewed of Christ, and viewed with approval
by the Father]; 4 knowing, brethren beloved of God,
your election, 5 how that our gospel [ours not by right of
authorship, but of proclamation] came not unto you in
word only, but also in power, and in the Holy Spirit,
and in much assurance ; even as ye know w^hat man-
ner of men we showed ourselves toward you for
your sake. 6 And ye became imitators of us [i Cor.
11: i], and of the Lord, having received the w^ord in
much affliction [Acts 17: 4-10], with joy of the Holy
PERSONAL RELATIONS 5
Spirit; 7 so that ye became an ensample to all that
believe in Macedonia and in Achaia. [Continuing, Paul
gives thanks that he has so much evidence of the election of
the Thessalonians that it amounts to a practical knowledge of
that election. This evidence is threefold: i. The power with
which he and his companions had felt endued when they
preached the gospel in Thessalonica, for they had come not as
vain "babblers" of empty words (Acts 17: 18, 32), but as mes-
sengers of God speaking truth powerful in itself, and addition-
ally supplemented by the power of the Spirit. 2. The undaunted
way in which the Thessalonians had received the gospel,
despite the swiftness with which they had fallen a prey to per-
secution. 3. The prompt manner in which the gospel had
brought forth fruit in their lives. But what does Paul mean
by election? Not that rigid, arbitrary choice of God first pro-
mulgated by Augustine, and afterwards emohasized by Calvin,
for such doctrine was not then known. Such an absolute,
unchangeable thing as Calvinistic election could only have
been fittingly made known to an apostle by direct revelation,
but Paul knew the election here spoken of by mere sensu-
ous evidence. To elect means to choose, and the choosingsof
God do not annul the free will or agency of man. Thus Israel
is chosen (Deut. 7:6); yet afterwards cast off because of
unbelief (Matt. 8: 11, 12). Election is not made absolute by
God ; on the contrary, the choosing of God requires that we
ourselves make our calling and election sure (2 Pet. i: 10); it
does not make our salvation sure, for as supplemental to it we
ourselves must still work out our own salvation with fear and
trembling (Rom. 9: 11). We may make shipwreck of the faith
to which we have been called or chosen (i Tim. i: 20), and
Paul's exhortations suggest that some of these elect in Thessa-
lonica were in danger of doing this — Thess. 4: 1-8.] 8 For
from you hath sounded forth [as the sonorous, soul-stirring
blast of a trumpet] the word of the Lord, not only in
Macedonia and Achaia [after its subjection by the Romans,
all Greece was divided into two parts, of which Macedonia was
the northern, and Achaia the southern], but in every place
6 FIRST THESSALONIANS
your faith to God-ward is gone forth; so that -we need
not to speak anything. [Thessalonica, being a seaport, had
intercourse with all Greece, and with much of the then known
world. News of the church in that place, and of the peculiar
virtues that characterized it, soon spread through all Greece,
and was borne by believers, and those interested in carrying
such news, to the more remote parts of the earth. Though
Paul had not been beyond the confines of Greece since his
departure from Thessalonica, yet his experience in Greece leads
him to speak by way of anticipation of parts as yet unvisited,
and to represent the good news of the faith, etc., of the
Thessalonians to have preceded him so that he had no need to
say anything about it.] 9 For they themselves [those to
whom Paul came] report concerning us what manner of
entering in w^e had unto you ; and how^ ye turned unto
God from idols, to serve a living and true God, 10 and
to wait for his Son from heaven, whom he raised
from the dead, even Jesus, who delivereth us from the
wrath to come. [Paul had gone from Thessalonica to
Athens, and from Athens to Corinth. He may have done con-
siderable missionary work in the smaller villages about Corinth.
Now, as he went about through Corinth and through these
villages he found that instead of being permitted to tell of the
good work which he had done at Corinth, he himself had to
become a listener while strangers told him how he had preached
the gospel there, and how those who had been for generations
worshipers of dead idols had turned unto the living God, and
those whose fathers had for centuries worshiped the imaginary
gods of that Mount Olympus under whose shadow they dwelt,
had suddenly become worshipers of the true God as revealed
in Christ : thus becoming disciples of a religion which taught
that Jesus was the Son of God, that he had been raised from
the dead, that he had ascended to heaven, from whence he
had promised to return to his waiting disciples, whom he keeps
in a constant state of justification, so that they are delivered
from every manifestation of the wrath of God, either now pres-
ent or to be revealed at the last judgment.]
HO IV THE WORD WAS PREACHED 7
II.
HOW THE WORD WAS PREACHED AND HOW
RECEIVED.
2: 1-16.
[In this section, Paul amplifies two statements made in the
previous section. In verses 1-13, he enlarges upon the facts
set forth in verse 5 above, and verses 13-16 are a similar enlarge-
ment of the matter contained in verse 6.] 1 For yourselves
[as distinguished from those above mentioned who carried or
repeated the news of the work at Thessalonica], brethren,
know our entering in unto you, that it hath not been
found vain [that Paul's coming to Thessalonica had not been
vain or fruitless was proved by the fact that in this pagan city
a church of Christ was now found]: 2 but having suffered
before and been shamefully treated, as ye know, at
Philippi, w^e w^axed bold in our God to speak unto you
the gospel of God in much conflict. [The Thessalonians
remembered how Paul and Silas had come to them fresh from
Phihppi, with the evidences of persecution yet apparent on their
bodies — a persecution which was indeed shameful because it
was wholly undeserved and contrary to law — but they also re-
membered that they were in no way terrified or deterred
either by these present tokens of past suffering, or by the
storm of persecution which threatened their speedy repetition,
from preaching the gospel boldly.] 3 For our exhortation
is not of error, nor of uncleanness, nor in guile [The
word "exhortation" has a double significance — it includes the
idea of rousing the slothful, and also that of comforting the
sorrowful. Paul here begins to contrast his teaching with
that of false teachers with whom the world abounded, and
with whom the Thessalonians had been long familiar. The
instruction of these teachers, being founded on myths, fables
and delusions, was full of error. The purpose of the instruc-
tion was to introduce lascivious mysteries and unhallowed rites
8 FIRST THESSALONIANS
such as the Bacchic, Isiac, Mythraic, etc.; the manner of the
instruction was full of trickery and guile (Acts 8: 9; 13: 6-10).
Paul had not roused the indifferent by proclaiming false dan-
gers, nor comforted the despairing by wakening vain hopes]:
4 but even as we have been approved of God to be
intrusted with the gospel, so we speak ; not as pleas-
ing men, but God who proveth our hearts. [Instead of
preaching the old falsehoods which had so long pleased the
wicked of Thessalonica, Paul had come as a trustee of God
commissioned to preach the gospel, and he had preached it
realizing his accountability as to the trust imposed upon him.]
5 For neither at any time were we found using
words of flattery, as ye know, nor a cloak of covet-
ousness, God is witness [As to his outward conduct
(that it was without flattery) he calls the Thessalonians to
witness, and as to his inward desires (that they were without
covetousness) he calls God to witness. Self-seeking and
flattery were the besetting sins of false teachers (Rom. 16: 18).
Paul had spoken plainly of the sins of his hearers, and had
demanded immediate and thorough repentance]; 6 nor seek-
ing glory of men, neither from you nor from others,
when we might have claimed authority as apostles
of Christ. [As the apostle had not preached for money,
neither had he preached for fame. Though he might have
stood upon his dignity, and magnified his office as an ambas-
sador of God, yet he had not done even this. He had not
preached the 'gospel because he held high office in the king-
dom, and so would be exalted by its enlargement ; but he had
preached to save souls. Not only at Thessalonica had he
done this, but everywhere else.] 7 But we were gentle
in the midst of you, as when a nurse [nourisher; i. e.,
nursing mother] cherisheth her own children : 8 even so,
being affectionately desirous of you [not yours, but you],
we were well pleased to impart unto you, not the
gospel of God only [as the sincere milk of the Word], but
also [as mothers often do for their new-born babes] our own
souls [lives— I John 3: 16], because ye were become very
PERSONAL RELATIONS 9
dear to us. 9 For ye remember, brethren, our labor
and travail : working night and day [the Hebrew order —
Gen. 1:5], that we might not burden any of you, we
preached unto you the gospel of God. [The apostle was
so intent upon blessing the Thessalonians with the gospel of
God that he toiled at night to make up the time spent in
teaching them by day.] 10 Ye are witnesses, and God
aUo^ how holily [toward God] and righteously [toward
man] and unblamably [either toward God or man] we
behaved ourselves toward you that believe [Paul here
claims not perfection, but consistency of life]: 11 as ye know
how we dealt with each one of you [individually, and
without partiality], as a father [as patiently, tenderly and
earnestly as a father] with his own children, exhorting
you, and encouraging yorr, and testifying, 12 to the
end that ye should walk worthily of God, who calleth
you into his own kingdom and glory. [As those who
are called to an honor owe it to the one calling them to walk
worthy of the honor, so the Thessalonians, being called to
have part in the present kingdom and future glory of God,
needed to walk circumspectly. Having thus rehearsed the
ministry at Thessalonica step by step, from the day he entered
the city until he departed from it, Paul now turns to tell the
effects of that ministry upon the Thessalonians.] 13 And
for this cause we also thank God without ceasing
[without ever failing to mention it in our prayers], that,
when ye received from us the word of the message,
even the word of God, ye accepted it not as the word
of men, but, as it is in truth, the word of God, which
also worketh in you that believe. [The word is the good
seed of the kingdom which the heart receives, and from
which it brings forth fruit with patience — Luke 8: 11-15.]
14 For ye, brethren, became imitators of the churches
of God which are in Judaea in Christ Jesus : for ye
also suffered the same things of your ow^n country-
men, even as they did of the Jews [their countrymen] ;
15 who both killed the Lord Jesus and the prophets,
10 FIRST THESSALONIANS
and drove out us, and please not God, and are contrary
to all men ; 16 forbidding us to speak to the Gentiles
that they may be saved; to fill up their sins always
[Gen. 15: 16; Matt. 23: 32] : but the wrath is come upon
them to the uttermost. [While narrating the course of
events at Thessalonica, Paul notes the similarity between the
history of the Thessalonian church and that of the Judsean
churches, and reviews the latter history for the encouragement
of the Thessalonians. Surely the opposition of their pagan
countrymen ought not to cause these Thessalonian Christians
to doubt that God favored or approved them, for such opposi-
tion was to be expected. Even the Jews, though professedly
the people of God, had killed God's prophets and Christ their
Lord, and had driven out the apostles and evangelists.
Though the Jews were God's people, their conduct in rejecting
God's Son showed that they did not please God ; and that
they were haters of their fellow-men was very apparent, for
they even forbade Christ's apostles to attempt to save the Gen-
tiles by preaching the gospel to them. Their opposition to
churches either in Judaea or Greece was therefore no evidence
that God disapproved these churches : on the contrary, God
patiently permitted them to do all this, that their wickedness
might be fully ripened and exposed, so that a full and notable
punishment might be meted out to them — a punishment which
began just before the siege of Jerusalem, and continues to
this day. Wrath unto the uttermost, or unto the end, signifies
a wrath which fully expends itself in executing judgment. It
does not mean wrath unto the end of the world— Rom. 11: 15,
25, 26.]
REASONS FOR SENDING TIMOTHY H
III.
REASONS FOR SENDING TIMOTHY, AND JOY
OVER THE REPORT HE BROUGHT.
2: 17-20; 3: 1-13.
17 But we, brethren, being bereaved of you for a
short season [about six months], in presence not in
heart [Col. 2: 5], endeavored the more exceedingly to
see your face with great desire [Paul had been torn
rudely from the Thessalonians by the hand of persecution, so
he speaks of being "bereaved" of them, thus using a strong
word which indicates both the separation and the sense of
desolation which arose from it. Though he had been but
about six months absent from them, his heart was filled with
desires to return to them]: 18 because we w^ould fain
have come unto you, I Paul once and again [emphatic
way of saying twice]; and Satan hindered us. [How
Satan hindered, we are not told, but we find that his emissa-
ries had so little disposition to let Paul return that they drove
him from BercEa onward to Athens.] 19 For what is our
hope, or joy, or crown of glorying ? Are not even ye,
before our Lord Jesus at his coming ? 20 For ye are
our glory and our joy. [Paul also calls the Phihppians his
joy and crown (Phil. 4: i), and expresses, as here, a hope of
glorying hereafter both in them and in the Corinthians (Phil.
2: 16; 2 Cor. i: 14). Paul usually employs the word "crown"
in a figurative sense, the figure being derived from the wreath
or chaplets worn by athletes in the Grecian games (i Cor. 9:
24-27 ; 2 Tim. 4: 7, 8), and it is fair to suppose that he does
so here. The full thought, then, is this : As an athlete, who,
in the absence of his king, had entered the contest, competed
for, and won the crown, would, on the king's appearing,
rejoice to lay his trophy at the king's feet ; so Paul, having
won the Thessalonians for Christ, hoped that he might joyfully
present them to Christ at his coming. The passage is a beau-
12 FIRST THESSALONIANS
tiful but effectual rebuke to the idle fears of some Christians
that they will not recognize their friends in the hereafter. If
Paul could not recognize the Thessalonians, how could he
present them as his crown, or glory in them?]
III. 1 Wherefore when we [by this plural Paul means
himself only] could no longer forbear, we thought it
good to be left behind at Athens alone ; 2 and sent
Timothy, our brother and God's minister in the gospel
of Christ, to establish you, and to comfort you con-
cerning your faith [fearful lest the infant church should
succumb to temptation or to persecution, and unable longer
to endure his want of information concerning it, Paul had
sent Timothy, from Athens, that he might visit the Thes-
salonians, and bring him word as to their spiritual condition ;
though in so doing he had deprived himself of all brotherly
fellowship and ministerial assistance in Athens, the seat of
idolatry and vain philosophy] ; 3 that no man [of you] be
moved by these afflictions ; for yourselves know^ that
hereunto we are appointed. ["We" refers to all Chris-
tians, and Theophylact sagely remarks, "Let all Christians
hear this." As to the doctrine, see Matt. 13: 21 ; Mark 10:
30; John 15: 18; 16:33; Acts 4: 22.] 4 For verily, when
we were with you, we told you beforehand that we
are to suffer affliction ; even as it came to pass, and
ye know. [As to the affliction which Paul foretold and
which came upon them, see Acts 17: 5-9.] 5 For this cause
[because he feared that persecution might cause them to
apostatize] I also, when I could no longer forbear
[resuming the thought of verse i], sent that I might know
your faith, lest by any means [and Satan has many] the
tempter had tempted you, and our labor should be
in vain. [It is sad to lose spiritual labor, but sadder still to
lose the souls which are the results of it. But we should not
leave this passage without observing that if Paul had had
Calvinism in mind, and had wished to assert that the elect
might fall from grace and be lost despite their election, he
could hardly have stated his point more clearly, for these
REASONS FOR SENDING TIMOTHY 13
words are addressed to those whom he has just pronounced
elect.] 6 But when Timothy came even now [suggest-
ing that Paul wrote on the day of Timothy's arrival, or very
soon after] unto us from you, and brought us glad
tidings of your faith and love, and that ye have good
remembrance of us always, longing to see us, even
as we also to see you; 7 for this cause, brethren,
we were comforted over you in all our distress and
affliction through your faith [Since Paul would be com-
forted as to the Thessalonians by the good news of their
condition brought by Timothy, the "distress and affliction"
must have referred to other matters which disturbed the
apostle's rest. These were doubtless the failure at Athens,
and the troubles which he had at Corinth before the negative
protection afforded him by Gallio, when that official refused
to interfere, either to aid or hinder him (Acts 18: 6-12). Thus
the good news from Thessalonica lightened the apostle's bur-
dens at Corinth] : 8 for now w^e live, if ye stand fast in
the Lord. [The good news made Paul relish and enjoy life,
just as his afflictions and distress had been to him a kind of
death. Comp. i Cor. 15: 31.] 9 For w^hat thanksgiving
can we render again unto God for you, for all the
joy wherewith we joy for your sakes before our God
[Paul felt that he could not be thankful enough for the joy
which the faith of the Thessalonians gave him ; not a joy
arising from worldly or personal pride in them, but a joy so
pure and holy that it could be displayed before the searching
eye of God]; 10 night and day praying exceedingly that
we may see your face, and may perfect that which
is lacking in your faith? ["Night," says Joseph de
Maistre, "is a great chapter in the Psalms, to which David
often recurs." Paul, Hke David, employed much of the night
in meditation and prayer. At such times he remembered the
brevity and sudden termination of his ministry in Thessalonica,
and realized that his converts were not fully instructed in
many items of faith and doctrine ; he therefore prayed that
he might return and complete his instruction. After three or
14 FIRST THESSALONIANS
four years his prayer was answered (Acts 20: i, 2), and some
ten years after that it was again answered — i Tim. i: 3.]
11 Now may our God and Father himself, and our
Lord Jesus, direct our way unto you : 12 and the
Lord make you to increase and abound in love one
toward another, and toward all men, even as we also
do toward you ; 13 to the end he may establish your
hearts unblamable in holiness before our God and
Father, at the coming of our Lord Jesus with all
his saints. [The "you" of verse 12 is emphatic, and stands
in contrast with "our" of verse 11, as though Paul said "the
Lord direct our way to you, but whether he does so or not,
may he prosper you, causing your love to grow and abound,
even as we grow in love toward you, that by love (though ye
may lack somewhat of instruction) ye may be so established
that no one can lay anything to your charge when the Lord
Jesus comes." The Epistles to the Thessalonians have many
such brief prayers (i Thess. 3:11; 5:23; 2 Thess. i: 11 ;
2:16; 3:5-16). In verse 11, and also at 2 Thess. 2:16, 17,
while we have God and Jesus for nominatives, yet the accom-
panying verb is in the singular, thus showing the oneness or
unity of God. The love which Paul here asks for is Christian
love. "This," says Theophylact, "is the character of divine
love to comprehend all ; whereas human love hath respect to
one man, and not to another." Since the word "saints"
(literally, holy ones) is used in the Old Testament to include
angels, it is likely that they are included here, for Paul's
words are, no doubt, an indirect quotation of Zech. 14: 5.]
SUNDRY EXHORTATIONS 15
PART SECOND.
EXHORTATIONS, INSTRUCTION AS TO THE
LORD'S COMING, FINAL EXHORTATIONS,
PRAYER AND BENEDICTION.
4: 1-5: 28.
I.
SUNDRY EXHORTATIONS.
4: 1-12.
1 Finally then, brethren, we beseech and exhort
you in the Lord Jesus, that, as ye received of us how
ye ought to walk and to please God, even as ye do
walk,— that ye abound more and more. [The first part
of this Epistle was retrospective and historical. In it Paul
fully revived the spirit of love which had existed between him
and these Thessalonians. This he did that this second part,
which is prospective and hortatory, might be made more
effective. "Finally" is the word with which Paul customarily
introduces the closing part of his Epistles (2 Cor. 13: i ; Eph.
6: 10; Phil. 4: 8; 2 Thess. 3: i). The word **then" connects
this chapter with the close of the third chapter, showing that
what Paul now says is spoken that the Thessalonians may be
blameless at the Lord's coming. "In the Lord Jesus" shows
that Paul wrote as the organ or iristrument of the Lord. In
the phrase "ye do walk" Paul concedes their virtue that he
may water it and increase it.] 2 For ye know what
charge we gave you through the Lord Jesus. [The
commandments were given by Paul through the inspiration
of the Spirit sent of Jesus. Throughout this chapter Paul
asserts his inspiration.] 3 For this is the will of God,
even your sanctification, that ye abstain from forni-
16 FIRST THESSALONIANS
cation ; 4 that each one of you know how to pos-
sess himself of his own vessel in sanctification and
honor, 5 not in the passion of lust, even as the Gen-
tiles who know not God [By "will of God" Paul means
the divine desire. Not an absolute desire, but one which
human perversity may frustrate. "Sanctification" means
holiness in its general sense. In all his Epistles to the Gentile
churches Paul introduces exhortations to purity of life. He
was at this time in Corinth, whose patron goddess was Venus,
and where social impurity abounded. "Heathenism," says
Whedon, "had made the crime trivial, jocular, rather smart,
and even religious and right. All this must Christianity
reverse, and pla-ce it among the most heinous sins, and subject
to the most fearful penalties." There has been much discus-
sion over the phrase "possess himself of his own vessel,"
some asserting that it means to acquire a wife, and others that
it means to control the body and its desires. The problem is
surely a difficult one. The verb "possess" is commonly used
to indicate the winning or acquiring of a wife, and i Pet. 3: 7
is cited to prove that the word "vessel" is used to indicate a
wife. One other citation is given from the Talmud, where
Ahasuerus is represented as calling his wife his "vessel."
But the Talmud does not prove Hebrew usage in Paul's day,
being written many centuries later, and the citation from Peter
proves nothing, for the word "vessel" is there used to indicate
the human body, the man's being the stronger, and the
woman's the weaker. The human body or personality is
elsewhere called a vessel in the Bible (Acts 9: 15; Rom. 9:
21-23 ; 2 Cor. 4: 7 ; 2 Tim. 2: 21 ; i Sam. 21: 5). This Biblical
use of the word is strongly against the idea that it could mean
a wife. The wo-rd "vessel," then, favors the idea that Paul
is talking about the body. On the other hand, it is urged
that the verb "possess" here used simply means to win or
acquire, and never has that ethical use (to possess morally, to
subdue, or control) which is claimed for it here. It is true
that no classical or Biblical citations can be given of such a
use, but that it is used so here is unquestionable, whichever
SUNDRY EXHORTATIONS 17
interpretation we put upon "vessel "; for the full phrase is
"possess in sanctification and honor," etc., introduced by
the phrase "know how." Conceding that Paul is talking
about a wife, he certainly does not mean to say that each man
should know how to win or acquire a wife ; there is nothing
moral or spiritual about such knowledge. What he does say
is that a man should know how to hold or possess (either his
wife or his body) in sanctification and in honor; i. e., in moral
cleanliness. We take it that Paul here urges bodily self-con-
trol, and that the passage is a parallel rather to Rom. 6: 19
than to I Cor. 7: 2]; 6 that no man transgress [literally,
overreach], and wrong his brother in the matter
[Because the word "overreach" is usually associated with
bargaining, trading, and other business transactions, able
commentators have thought that Paul here introduced covet-
ousness, that it might be rebuked together with lust. But
Paul's language is not to be so contorted. The thought flows
smoothly on to the end of verse 8. Lust has its deceptions,
its overreachings, its covetousness, as well as commercialism.
"Thou shalt not covet thy neighbor's wife"]: because the
Lord is an avenger in all these things, as also we
forewarned you and testified. [God punishes all such
crimes — Rom. 13*4; Eph. 5:5,6; Col. 3:6.] 7 For God
called us not for uncleanness, but in sanctification.
[" God has not called us under the law that we should be
impure, since, indeed, the very cause and condition of our
calling is that we should cease to be what we once were." —
Erasmus?^ 8 Therefore he that rejecteth, rejecteth
not man, but God, who giveth his Holy Spirit unto
you. [The " rejecteth" of this verse refers to the forewarn-
ing and testifying of verse 6. Those who did not heed the
warning and testimony were not rejecting the counsel of
Paul, but the counsel of God himself (Luke 13: 16; Acts
5: 4), and if they were Christians they were doubly guilty, it
being sin enough to reject God's warnings even if he had not
given his Holy Spirit to strengthen and encourage in heeding
those warnings. The Holy Spirit makes us temples not to be
18 FIRST THESSALONIANS
defiled. Here again Paul asserts the divine authority of the
teaching which came through him.] 9 But concerning
love of the brethren ye have no need that one write
unto you [having spoken of that false, unclean, lustful thing
which the world called love, and which made them give the
title "goddess of love" to Venus, Paul here turns to discuss
the true love which Christians bear to Christians — Heb. 13: i ;
I John 3: 14]: for ye yourselves are taught of God to
love one another [Concerning this love the whole gospel
had instructed the Thessalonians, for when they were born of
God by it they became children of God's household, and
brethren unto each other. The very framework and structure
of Christianity inculcated principles of love and affection];
10 for indeed ye do it toward all the brethren that
are in all Macedonia. But we exhort you, brethren,
that ye abound more and more [Though their love
already reached beyond the large confines of Thessalonica,
and took in all Macedonia, Paul exhorts them to extend it to
even a larger compass. Christian love must embrace the
world]; 11 and that ye study to be quiet [The Greeks
were naturally mercurial and restless. How much they needed
this advice to be quiet, or steady, will be seen in Paul's second
Epistle, where he reproves them for their wild fanaticism,
built upon false hopes of Christ's immediate coming], and to
do your own business [without being meddlesome], and
to work w^ith your hands, even as we charged you;
12 that ye may walk becomingly toward them that
are w^ithout, and may have need of nothing. [Instead
of spending their time in restless gadding about or idle
meddling with other people's affairs, Paul expected them to
heed his warning, and earn their own living. These Thessa-
lonians were mostly of the laboring class. If they were idle,
they would quickly be reduced to dependence or beggary, and
the unbelieving world without (Col. 4: 5) would quickly say of
the new religion that it made men idle and worthless. Paul
therefore counsels them to that industry that would make them
independent, self-respecting and respected.]
THE RESURRECTION 19
II.
THE RESURRECTION AND THE LORD'S COMING.
4: 13-5:11.
13 But we would not have you ignorant [This is
Paul's habitual formula, used either negatively or positively,
with which to start a new topic (Rom. 1:13; 11: 25 ; Col. 2: i ;
I Cor. 10: I ; 11: 3 ; 12: i ; 2 Cor. 1:8; Phil, i: 12). It shows
us that what he is now about to say has no connection with
what precedes. It seems that Timothy brought Paul word
that many Thessalonians entertained the crude notion that
only the living would participate in the joys of Christ's coming,
and that all those who were so unfortunate as to die before
that event, would thereby forfeit their share in it. It is not
strange that such a doctrine should spring up among those
who had been so hastily instructed as the Thessalonians,
especially when we may safely surmise that many new converts
had been added to their number since Paul's departure],
brethren, concerning them that fall asleep ; that ye
sorrow not, even as the rest [-the pagans], who have
no hope. [Paul speaks of the dead as sleeping, employing
the beautiful New Testament metaphor (John 11: 11 ; Acts
7: 16; I Cor. 15: 18, 51), in which the grave becomes a couch
wherein the body rests until it is wakened at the resurrection.
Those grossly pervert the metaphor who use it to prove that
the soul also slumbers. The apostle does not forbid sorrow
over our departed (Acts 8: 2 ; John 11: 35), but that despairing
grief which characterized the pagan of that day who had no
hope of a resurrection. Alford gives such quotations as these
from pagan writers. Theocritus: ** Hope goes with life; all
hopeless are the dead." ^schylus: "Once dead there is no
resurrection more." Cetullus: "Suns may set and may
return ; we, when once our brief life wanes, have eternal
night to sleep." Lucretius : *' None evet wake again whom
the cold pause of life hath overtaken." To these might be
20 FIRST THESSALONIANS
added the pathetic lines of Moschus : "We shall sleep the
long, limitless, unawakable slumber," and the citation of
Jowett as to "the sad complaints of Cicero and Quintilian
over the loss of their children, and the dreary hope of an
immortality of fame in Tacitus and Thucydides." The
Christian should stand in contrast to all this, assuaging his
sorrow by a blessed hope.] 14 For if we believe that
Jesus died and rose again, even so them also that
are fallen asleep in Jesus will God bring with him.
[Paul here founds an affirmation on the intimate relation
which exists between Christ and his people ; a relation which
he elsewhere likens to the union between the head and the
body (Eph. 4: 15, 16); the argument being that if the head
enjoys a resurrection, the body must likewise share in it.
"With him" does not here mean that Jesus will bring the
disembodied spirits from heaven to the resurrection, but that
God, who brought Jesus from the grave, will also bring from
the grave, in conjunction with Jesus, all those who entered it
with their lives spiritually united with Jesus. But the bringing
from heaven is taught at i Thess. 3: 13.] 15 For this we
say unto you by the word of the Lord, that w^e that
are alive, that are left unto the coming of the Lord,
shall in no wise precede them that are fallen asleep.
[The facts here set forth were revealed to the apostle by direct
revelation, as at i Kings 20:35, ^^^^ he had many such revela-
tions (i Cor. 11:23; Gal. i: 11, 12; 2:2; Eph. 3:3; 2 Cor.
12: i). Paul declares that the living shall not go before the
dead to meet the coming Lord. The " we " in this verse has
led many to think that Paul expected to be alive when Jesus
came, but conversely the "us" at 2 Cor. 4: 14 proves that he
expected to be then dead, and the schedule of events which
at 2 Thess. 2: 1-5 he says must take place before the coming,
favors the latter view. The truth is, Paul uses "we" as a
mere word of classification, as we might do in a sentence like
this : " We of the United States now number eighty odd
million; a century from now we will number — " etc. This
would not imply that the writer expected to be then alive.
THE RESURRECTION 21
16 For the Lord himself shall descend from heaven,
with a shout, with the voice of the archangel, and
with the trump of God ["Himself" shows that the Lord
will not come by messenger, or by representative, but in
person. Paul does not describe any of the convulsions of
nature which accompany the advent (2 Pet. 3: 10 ; Rev. 20:
11); but he mentions three sounds which will accompany it,
for these have to do with the resurrection which he now has
under discussion. The shout of Christ the King is the signal
that the awful moment has arrived. Immediately after it the
voice of the archangel is heard summoning the other angels to
the performance of their duty: viz.: the gathering of the
saints (Matt. 24: 31 ; Mark 13: 27), which are just being
roused from the slumber of death by the trumpet of God.
The word " archangel " is also used at Jude 9, where we are
told that the archangel's name is Michael. It is used nowhere
else in Scripture, and there is no hint that there is an order or
class of archangels. Michael is the chief or ruler of all the
angels (Rev. 12: 7). The trumpet is called "trump of God,"
because it heralds the approach of God, and summons the
people to meet him (Ex. 19: 16-19). There is no hint as to
who blows this trumpet, though it is mentioned several times
— I Cor. 15: 52]: and the dead in Christ shall rise first;
17 then we that are alive, that are left, shall together
with them be caught up in the clouds, to meet the
Lord in the air: and so shall we ever be with tke
Lord. [Some, mistaking the spiritual resurrection mentioned
at Rev. 20: 4, 5, for a literal one, have thought that there are
two resurrections, one for the righteous (the first resurrection)
and one for the wicked (the second resurrection). Of course
such a doctrine is abhorrent to the idea of a single hour of
judgment, with the saved upon the right hand and the lost
upon the left, but it shall be fully discussed in its own place.
Those who hold this theory appeal to this passage in proof of
it, reading it thus: "The dead in Christ shall rise first, and
the dead out of Christ shall rise second." But in order to
make it read thus they have supplied a correlative clause which
22 FIRST THESSALONIANS
is totally foreign to the context, and which crowds out the
correlative which Paul himself has given; for "shall rise
first'' is correlative with ''the7i shall be caught up." The
apostle has been drawing a comparison, not between the
righteous dead and the unrighteous dead, but between the
dead and the living at the hour of the advent. He began this
comparison at verse 15, and he here completes it by showing
that the supposition that the living would precede the dead is
so contrary to the facts that, on the contrary, the dead will be
raised before any ascension is allowed the living, and then
after the resurrection of the dead, the living and the dead
shall be caught up together to meet the Lord. That glorious
change, wherein the mortal puts on the immortal, as indicated
at I Cor. 15: 51, 55, will no doubt be simultaneous with the
resurrection of the dead. The phrase "caught up" implies
the sudden and irresistible power of God. We are not to
understand that we are to be caught up with clouds, but that
we will meet him who comes with clouds (Dan. 7: 13; Rev.
1:7; Matt. 24:30). He makes the clouds his chariot (Ps.
104:3). The term "air" is used generally for the region
above the earth. No doubt we will be caught up far beyond
our atmosphere into the realm of pure space — Eph. 1:3; 2: 2.]
18 Wherefore comfort one another with these words.
[Thus are we commanded to tell all Christians who mourn
that they will meet their lost in Christ on the day that Christ
appears, and that in sweet union and communion they will
ever be with him.]
V. 1 But concerning the times and the seasons,
brethren, ye have no need that aught be written unto
you. [When Christian hopes are thus vividly pictured forth,
our human nature naturally asks, "When?" (Luke 21:7).
The Thessalonians had been fully taught by Paul that the time
of the Lord's coming was unrevealed (Matt. 24:36; Acts
i: 7), and that therefore Paul could not enlighten them on this
point. The term "times" indicates long eras, and "seasons"
the briefer epochs into which they are divided.] 2 For
yourselves know perfectly that the day' of the Lord
THE RESURRECTION 23
so Cometh as a thief in the night. [Here is an echo
from the Hps of Jesus (Matt. 24: 36-51 ; Luke 12: 39, 40). See
also 2 Pet. 3: 10; Rev. 3: 3. The coming of the thief implies
our loss, if he catches us asleep and unprepared. How fearful
our loss if we are not prepared for the coming of the Lord —
.Heb. 10: 31.] 3 When they [the thoughtless and careless]
are saying, Peace and safety [/. e., there is no ground for
apprehension], then sudden destruction cometh upon
them, as travail upon a woman with child ; and they
shall in no wise escape. 4 But ye, brethren, are not
in darkness, that that day should overtake [surprise]
you as a thief : 5 for ye are all sons of light, and
sons of the day: we are not of the night, nor of
darkness ; 6 so then let us not sleep, as do the rest
[the pagans], but let us w^atch and be sober. 7 For
they that sleep sleep in the night; and they that are
drunken are drunken in the night. 8 But let us, since
we are of the day, be sober, putting on the breast-
plate of faith and love; and for a helmet, the hope
of salvation. [The idea that the thief comes in the night as
set forth in verse 2 suggests the thought that those that live in
the night must find it hard to guard against him. But those
who live in a perpetual day are not easily surprised by a thief.
Now, the Christians, being enlightened as to the Lord's com-
ing, lived in such a perpetual day ; in fact, to use a Hebraism,
they were "sons" of the light and of the day; i. e., they
belonged to the day. There was no need, therefore, that
their spiritual faculties should be asleep. Day is no time for
such sleep, and those that dwelt in it should find it easy to
watch and be sober and wear their armor as good soldiers,
while those who dwelt in the night would find it hard to keep
awake, to keep sober, or to wear armor. It was common in
the East for people to be drunken in the night-time, as they
were ashamed to be seen intoxicated in the daylight (Acts 2:
15). The nights of the Greeks and Romans were given to
revelry, and it was counted an especial mark of profligacy to
be drunken in the daytime (2 Pet. 2: 13). Polybius empha-
24 FIRST THESSALONIANS
sized the abandoned condition of a drunkard by saying,
**Even by day he was often conspicuous to his friends,
drunk."] 9 For God appointed us not unto wrath, but
unto the obtaining of salvation through our Lord
Jesus Christ, 10 who died for us, that, whether we
wake or sleep [live or die before his coming], we should
live together with him. [This verse is suggested by the
v^^ord "salvation" which precedes it. The hope of salvation
may well defend us in the hour of temptation, and it should be
strong enough to do so, for God has not appointed us to be
lost, but to be saved, and has given his Son to die that we
might be saved; and so, whether we remain alive unto his
coming, or pass to our rest before that day, we may be assured
that we shall live in one company with him.] 11 Wherefore
exhort one another, and build each other up, even as
also ye do, [As Paul closed his main teaching about his
Lord's coming with an injunction that the Thessalonians com-
fort each other with it (chap. 4: 18), so he closes this afterpiece
to it with a similar injunction that because of it they should
exhort and strengthen one another.] ,
III.
CLOSING ADMONITIONS, PRAYER AND BENE-
DICTION.
5: 12-28.
12 But w^e beseech you, brethren, to know them
that labor among you, and are over you in the Lord,
and admonish you ; 13 and to esteem them exceeding
highly in love for their work's sake. [Paul here
admonishes the church as to how it shall treat its elders. He
bids the church recognize their leadership, respect them, and
hold them in affection because of the blessed and divine work
which they were discharging, the work being that enjoined by
the third term of the great commission; viz.: admonishing or
teaching the church to observe all things whatsoever Jesus
CLOSING ADMONITIONS 25
commanded (Matt. 28: 20). Such teaching is an essential
duty of an elder (i Tim. 3:2; 2 Tim. 2:24; Tit. 1:9),
This section is closely connected with the last verse of the
preceding one, the instruction of the elders being the chief
means of effecting the edification there mentioned.] Be at
peace among yourselves. [Mark 9: 50. Contempt for
the instruction and authority of the elders is the first step
toward that strife and faction which is here reproved.] 14
And we exhort you, brethren, admonish the disorderly,
encourage the fainthearted, support the weak, be
longsuffering toward all. [The word "disorderly" de-
scribes the soldier who does not remain in the ranks ; it is the
following out of the military figure introduced at verse 8. The
whole is an admonition against a too strictly disciplinarian
spirit. The disorderly are not to be too hastily considered
apostates, nor are the fainthearted to be regarded as cowards,
nor the weak called backsliders, nor are any to be hastily cast
out; but the church, being slow to condemn, is to bear with
offenders, and seek to reclaim them.] 15 See that none
render unto any one evil for evil [Christians are repeat-
edly bidden to return good for evil (Matt. 5: 38-48; Rom. 12:
19-21; I Pet. 2: 18-25). ''See that" puts the Thessalonians
on notice that the practice of retaUation or revenge was apt to
creep in unawares, and so it was, for persecution wakens
revenge as fire kindles fire, thus making two wrongs out of
one] ; but always follow after that which is good, one
tow^ard another, and toward all. ["Make," says the
Cambridge Bible, " the good of your fellow-men your constant
pursuit, and let no injury or unworthiness on their part turn
you aside from it. Revenge must be cherished neither toward
those within nor those without the church, but good must be
rendered to all— Gal. 6: 10.] 16 Rejoice always [A short
time previous to Paul's letter the Thessalonian Christians had
all been pagans, and as such, under similar conditions of
distress and persecutions, would have been apt to seek escape
from their troubles by suicide ; but now they are bidden to
make their sufferings for Christ a source of new joy, as Jesus
26 FIRST THESSALONIANS
had commanded (Matt. 5: 10-12), and as Paul, who practiced
this teaching, had so often enjoined (Rom. 5:3-5; 2 Cor. 12:
10). Confidence in the good providence of God made such
joy possible— Rom. 8:28]; 17 pray without ceasing [This
not only means to observe habitual seasons of prayer, and to
cultivate a disposition to pray, but to be ever in a prayerful
spirit, to have constantly a subconsciousness of the presence of
God. Compare 1:9; 12:12; Eph. 6:18; Col. 4:2]; 18 in
everj^hing give thanks [not for peace and prosperity only,
but also for affliction and persecution (Acts 5: 41), and as did
Paul and Silas at Philippi— Acts 16:25]: for this [the dis-
charge of the three duties just named] is the will [desire]
of God in Christ Jesus to you-ward. 19 Quench not
the Spirit [as fire may be smothered out by overwhelming it
with noncombustible matter, so the Spirit of God in the breast
of a man may be quenched by overloading the life with
worldly cares]; 20 despise not prophesyings [Prophesy-
ings were instructions given through inspired men, and in-
cluded moral and spiritual precepts as well as predictions as to
the future. Such instructors stood next in rank to the apostles
(i Cor. 12: 28). Compare also Eph. 2: 20; i Cor. 14: 1-5, 39.
They were neither to neglect to hear nor refuse to obey
prophecy]; 21 prove all things; hold fast that which is
good [Sift the bad from the good (i John 4: 1-13), and cherish
the good. To this corresponds the "unwritten saying"
attributed to Jesus, '* Show yourselves approved money-chang-
ers;" i. e., distinguish between the true coin and the counter-
feit. Surely such advice has always been pertinent, when
false teaching of every kind abounds]; 22 abstain from
every form of evil. [These words close the sentence ; the
full thought is this : despise no prophecy, but prove it ; if it is
good, hold fast to it, but abstain from every form of evil
teaching or practice.] 23 And the God of peace himself
sanctify you wholly; and may your spirit and soul
and body be preserved entire, without blame at the
coming of our Lord Jesus Christ. [May God, who
makes peace between himself and mankind, himself prepare
CLOSING ADMONITIONS 27
you for his judgment-day, making your entire being, in all its
threefold nature, fit to be preserved, and wholly above all
censure.] 24 Faithful is he that calleth you, who will
also do it. [If God were not thus faithful to sanctify and
preserve blameless, it would be useless for him to call us ; for
it is certain that left to ourselves we can not keep ourselves
from sin and evil-doing. This faithfulness is elsewhere noted
(i Cor. i: 8, 9 ; lo: 13 ; 2 Thess. 3: 3 ; i John i: 9); and is the
basis of the glorious and sublime confidence expressed at
Rom. 8: 31-39.] 25 Brethren, pray for us. [It was Paul's
habit to ask for the prayers of those to whom he wrote (Rom.
15:30; 2 Cor. i:ii; Eph. 6:19; Col. 4:3; 2 Thess. 3:1).
Compare Heb. 13: 18. 26 Salute all the brethren with a
holy kiss. [In the East, a kiss was and still is a common
salutation -among kindred and near friends. Paul did not, by
this command, create a church ordinance or ceremony; nor
did he even create a new custom. He merely injected a
spiritual virtue into an old-established, time-honored custom.
This custom never prevailed among the nations of the West,
and we feel that we obey Paul when we shake hands with
holiness; i. <?., with cordial sincerity and honest good-will.
The Bible was not written as a work on etiquette, nor was it
intended in this case that the Syrian and Grecian custom
should become universal.] 27 I adjure you by the Lord
that this epistle be read unto all the brethren. [The
importance of the Epistle is shown by the solemnity of the
adjuration. The command in this, the first of the Epistles, is
fittingly echoed in the last written of the New Testament
books. See Rev. i: 3. They suggest that the New Testament
writings were to be read in the churches, and by all the
people, just as the Old Testament was read in the synagogues.
*' What Paul commands with an adjuration," says Bengel,
"Rome forbids under a curse."] 28 The grace of our
Lord Jesus Christ be with you. [This is the benediction
with which Paul closes most of his Epistles. It is a prayer
that they may have all the bkssings which the loving favor of
God can bestow.]
28 SECOND THESSALONIANS
SECOND EPISTLE TO THE THESSA-
LONIANS
INTRODUCTION.
That the second Epistle to the Thessalonians was written
very soon after the first is apparent from the fact that the
two Epistles show that practically the same conditions existed
in that church, and also from the fact that Silas and Timothy
join with Paul in both letters ; and it can not be shown that
these three men were ever together after the earlier part of
Paul's ministry in Corinth. We would therefore date this
letter in the latter part of A. D. 52 or the early part of
A. D. 53. Jesus had left the world about twenty-three years
before, promising to return at an indefinite date. This
indefiniteness gave free scope to the conjectures of his early
followers, until the clear teaching of his apostles brought about
a better understanding. There are evidences in the first
Epistle that the Lord's coming was a subject of great interest
to the Thessalonians. It seems likely that at the date of that
Epistle the disciples there were expecting the Lord's return in
the near future ; for they were grieving over the thought that
their loved ones who died would thereby be cut off from all
participation in the joys of that coming— a joy which those
still living fully expected to realize. In correcting this false
view as to the dead, Paul had not thought it needful to specify
that all would likely die before the Lord came, since in his
teaching while in Thessalonica he had shown that the events
which God had decreed should intervene before the coming of
the Lord, were of such a nature as to necessarily require much
time. Thus the idea that the Lord's return would take place
in the near future remained uncorrected by him, for he was
not really aware that it prevailed. Moreover, certain passages
in his first Epistle could be, and evidently were, misconstrued
INTRODUCTION 29
to favor the idea, and were used to foster and strengthen it.
See I Thess. 4: 15, 17; 5:4, 6. Again, traditional sayings of
the apostle were appealed to in confirmation of this erroneous
notion, and, as a consequence of all this, the church was
excited and troubled. The design, therefore, of this second
Epistle was to correct the error as to the Lord's coming, and
thus restore tranquility to the church. To do this the apostle
reminds them of his former instruction, wherein he showed
that the rise and fall of the man of sin must precede the
coming of the Lord, Having corrected the doctrinal error, he
closes his Epistle, as usual, with prayer and admonitions and a
benediction.
30 SECOND THESSALONIANS
EXPOSITION OF SECOND THESSA-
LONIANS.
I.
THANKSGIVING AND PRAYER FOR THE CHURCH.
GOD'S IMPARTIAL JUDGMENT.
i: 1-12.
1 Paul, and Silvanus, and Timothy, unto the church
of the Thessalonians in God our Father and the Lord
Jesus Christ ; 2 Grace to you and peace from God the
Father and the Lord Jesus Christ. [For a similar salu-
tation, see I Thess. i: i.] 3 We are bound to give thanks
to God always for you, brethren, even as it is meet
[just], for that your faith groweth exceedingly, and the
love of each one of you all toward one another
aboundeth [Paul acknowledged himself obliged to give
thanks because his prayer at i Thess. 9: 13 had been answered
by the Thessalonians doing the things which he prayed they
might do. Thus he very forcefully recognizes the good in his
converts that he may be listened to with patience when he
begins to correct their faults]; 4 so that we ourselves
glory in you in the churches of God for your patience
and faith in all your persecutions and in the afflic-
tions which ye endure [The faith and love of the
Thessalonians were such that, spontaneously, of their own
accord, Paul and his companions delighted to tell of it to the
churches at Corinth, Cenchrese and in other parts of Achaia.
Though the persecutions which arose while Paul was in Thes-
salonica were still continuing, yet they neither exhausted the
patience of the Christians so as to drive them to forsake God,
nor their faith so as to lead them to mistrust God. We should
THANKSGIVING AND PRAYER 31
observe that the churches are commonly called, by Paul, as
here, churches of God, though sometimes churches of Christ];
5 which is a manifest token of the righteous judg-
ment of God; to the end that ye may be counted
worthy of the kingdom of God, for which ye also
suffer: 6 if so be that it is a righteous thing with
God to recompense affliction to them that afflict you,
7 and to you that are afflicted rest with us, at the
revelation of the Lord Jesus from heaven with the
angels of his power in flaming fire, 8 rendering
vengeance to them that know not God, and to them
that obey not the gospel of our Lord Jesus [The
patience and faith of the Thessalonians were a manifest token
(z. e., pledge, proof or demonstration) of that coming day
wherein God will disclose the righteousness of his judgments,
and wherein all apparent violations of justice shall be rectified
(Eccl. 3: 16, 17; Phil. 1:28). The purpose of this judgment
will be that those who suffer for the kingdom of God may
graciously be counted worthy of the heavenly joys of that
kingdom, and that the wicked may be punished. If it is indeed
a righteous thing (and who can doubt it?) for God to recom-
pense evil for evil, so that those who afflict the righteous shall
themselves be afflicted, and those who have suffered affliction
for righteousness' sake may find rest with their fellow-Chris-
tians when Jesus, who is now hidden from their sight in
heaven, reveals himself to human vision with the angels which
display his power, and with that flaming fire which at once
shows forth his glory and consumes his enemies (Heb. 10: 27;
12: 29), rendering vengeance as a great judge, not as a resent-
ful potentate, to them that willfully know not God — Ex. 5: 2;
Rom. 1:28; Luke 12:47, 48; Rom. 2:14, 15 (principally
Gentiles), and them that obey not the gospel (principally
Jews) — Rom. 10: 3, 16. In verse 6 Paul draws a comparison
between the law which forbids retaliation to the individual
(Rom. 12: 17), and that which accords it to all government,
especially the government of God himself, under whose rule
unforgiven iniquity never escapes punishment (Heb. 2: 2;
32 SECOND THESSALONIANS
Rev. 20: 12). He does this to show that God is under the
second and not under the first law. In verse 7 we are
reminded that the negative happiness of heaven is rest from
all afflictions, sorrows, pains, persecutions, etc. (Heb. 4: 9 ;
Rev. 14: 13; 21: 4). It is the quiet haven of the storm-tossed
bark. Continuing the thought, Paul says further of the
objects of God's vengeance — ]: 9 who shall suffer punish-
ment, even eternal destruction from the face of the
Lord and from the glory of his might, 10 when he
shall come to be glorified in his saints, and to be
marvelled at in all them that believed (because our
testimony unto you was believed) in that day. [In
that day when Jesus comes to be glorified, those who refuse to
know God, and those who disobey the gospel, shall receive a
punishment which is here clearly described as eternal. The
word ''destruction" imports the wreck or dissolution of the
organism, but not the annihilation of the essence. The rest
of the sentence implies banishment and separation from the
presence of the Lord with all its joys, and from all participation
in that manifestation of his power which will show itself in the
glorification of his redeemed (Matt. 25:41; Col. 3:4). The
latter thought is expanded by Paul throughout the remainder
of the chapter. In that day Jesus shall be " marvelled at in
all them that believe," because they shall reflect his glory as
a mirror gives back the radiance of the sun (2 Cor. 3: 18).
The parenthesis (" because," etc.) is injected into the thought
for the purpose of identifying the Thessalonians with the
believers, and so with the glorification promised to believers.]
11 To which end [z. e., with a view to this glorious con-
summation ; viz.: of being glorified in Christ] we also pray
always for you, that our God may count you worthy
of your calling, and fulfil every desire of goodness
and every w^ork of faith, with power ; 12 that the name
of our Lord Jesus may be glorified in you, and ye in
him, according to the grace of our God and the Lord
Jesus Christ. [Paul prays that the Thessalonians may be
counted worthy of the gospel invitation, so that they may
THANKSGIVING AND PRAYER 33
receive, according to the fullness of God's limitless power, all
the blessings to which they have been invited; viz.: all the
graces and glories that ever the goodness of God desired to
bestow, and every aspiration or heavenly ideal for which their
own faith prompted them to strive ; that thus their lives might
glorify Christ, and be glorified by Christ, according to the
gracious purposes of God in Christ. Jesus is glorified in his
saints by their reflection, and the saints are glorified in Jesus
by his impartation of his divine excellencies.]
11.
THE COMING OF CHRIST AND OF ANTICHRIST.
2: 1-12.
The section before us expresses the principal object of this
Epistle, which was to correct the misapprehension that the
Lord was about to come at once. Without professing to set
forth all the events which would intervene between the date of
his Epistle and the Lord's coming, the apostle enumerates
three: i. A great apostasy. 2. The removal of that power
which hindered the manifestation of the lawless one. 3. The
manifestation of the lawless one, and his reign. Since
Paul gives us only a bird's-eye view of events, which covers a
very extended range of history, it would be injudicious to fill
in his outlines with elaborate details. The full outline of
prophecy covering the Christian dispensation is given in Reve-
lation, and will be discussed when that book is reached.
II. 1 Now we beseech you, brethren [having just prayed
for the Thessalonians, Paul now passes to entreaties io them],
touching the coming of our Lord Jesus Christ, and our
gathering together unto him [the final gathering (i Thess.
4: 17). He entreats them to be soberminded both as to the
coming and the gathering, for each of these events had been
used to generate error and fanaticism — i Thess. 4: 13 ; 2 Thess.
3: 11]; 2 to the end that ye be not quickly shaken
from your mind [Shaken is a figurative expression taken
34 SECOND THESSALONIANS
from waves agitated by a storm. The minds of the Thessa-
lonians having been instructed by Paul, and having a thorough
apprehension of the entire subject, ought not to have been so
readily, and with such small reason, confused — Eph. 4: 14],
nor yet be troubled, either by spirit, or by word, or by
epistle as from us, as that [as teaching that] the day of
the Lord is just at hand [Paul here enumerates the three
forces which had produced the fanatical unrest at Thessalonica.
The first was probably the cause of this unrest, and the second
and third were more likely used to excuse or justify it. Some,
highly wrought souls, laboring under morbid excitement, had
delivered exhortations or discourses which were professedly
inspired. While these men ought not to have been despise*d
without due consideration, neither ought they to have been be-
lieved without being thoroughly tested (i Thess. 5: 20, 21 ; i
John 4: i). The Thessalonians, however, despite the apostle's
warning, had imprudently accepted both the prophet and the
prophecy, and had permitted, and perhaps aided and en-
couraged, the justification of the prophecy. The prophecy was
justified by ''words," by which we may understand misappli-
cations or misquotations either of the apostle's own teaching
while he was with them, or of the words of Christ orally com-
municated by him to them, as, for instance, the sayings at Matt.
16:28; 24:34. It was also justified by a misuse of certain
phrases in Paul's first Epistle, asfor instance the passages cited
in our introduction. Commentators almost universally contend
that by the phrase "epistle as from us" Paul means a spurious
or forged epistle which had been palmed off upon the church
as if it had come from him. In support of this notion it is urged
that if Paul had referred to his first Epistle he would not have
disowned it, but would have explained it. But to this it may
be answered that Paul does explain his first Epistle by thus
tersely and emphatically disowning the misconstruction placed
upon it. Against the idea of forgery, four points may be con-
sidered: I. Ought any of the church at Thessalonica to be lightly
accused of such a fraud ? 2. Was there any sufficient induce-
ment for their committing such a fraud ? 3. Was such an event
THE COMING OF CHRIST 35
likely to be made the subject of fraud? 4. Would Paul have
passed over such a sacrilegious outrage without a syllable of
rebuke, while in verse 5 he even rebukes their forgetfulness,
and in verse 14 he orders the excommunication of any man
who fails to give heed to his Epistle ? Had there been a for-
gery we would reasonably have expected some such language
as that of Gal. 1:6-12. Moreover, had there been a forgery
Paul could not have repudiated it without explanation, else his
repudiation might have been shrewdly used by the forgers to
cast discredit upon his first Epistle. Paul taught that the day
of the Lord was at hand (Rom. 13: 12 ; Phil. 4: 5), as did other
of the apostles (i Pet. 4: 7 ; Rev. i: 3), John using a very strong
expression (John 2:18); but the phrase *'just at hand" is
stronger still ; it denotes an imminence nothing short of the
actual appearing of the Lord the next instant — an imminence
answering to the fanaticism of the Thessalonians, and one
which Paul had not taught. In teaching us to be always pre-
pared for the Lord's coming, the Scripture nowhere justifies or
excuses us in letting the thoughts of his coming absorb our
mind, or the expectation of his coming interfere with the most
trivial duty] ; 3 let no man beguile you in any wise : for
it will not be, except the falling away come first [Paul
uses the article "the" because this apostasy was well known to
the church, its coming having been announced by Jesus (Matt.
24: 10-12), and reiterated by Paul while at Thessalonica. This
apostasy, or falling away, may be defined to be a desertion of
the true religion and the true God], and the man of sin be
revealed, the son of perdition [Literally, son of perishing.
The man of sin is identical with the antichrist of i John 2: 18.
Though he is distinguished from Satan in verse 9, yet is he in
a sense an incarnation of Satan, for as Satan entered into the
heart of Judas (John 13: 27), who was the first great apostate
and son of perdition (John 17: 12), so he shall enter into the
heart of this second apostate and son of perdition, who shall be
a man made up of sin, a veritable manifestation of concrete
wickedness, and thus self-fitted for perdition. The language
clearly shows that he is a person, but there is nothing to forbid
36 SECOND THESSALONIANS
us from regardiig him as an official rather than an individual
personality, as, for instance, a line of popes rather than an in-
dividual pope. Those who have denied the right to thus con-
strue his personality, have for the most part straightway fallen
into the solecism of interpreting the phrase "one that re-
straineth," of verse 7, so as to make it mean a line of emperors,
or succeeding generations of rulers in our human polity, or
some other official personality that existed in Paul's day and
long afterward, though the assertion of personality is as strong
in verse 7 as it is in verse 3. Antichrist does not cause the
apostasy, but is rather the cap-sheaf of it, being revealed in
connection with it, and exalted by it], 4 he that opposeth
and exalteth himself against all that is called God or
that is Avorshipped ; so that he sitteth in the temple of
God, setting himself forth as God. [The antichrist will
be antagonistic to God, and will exalt himself as a rival to
everything that is worshiped, whether it be king or emperor,
mythical god or true God, even entering, not only into the
outer courts of the temple, but penetrating to the inner sanc-
tuary, and taking his seat where God alone has a right to rest,
and there making an arrogant display of himself as an object
of worship (comp. Acts 12: 21-23). The Greek word for "wor-
ship" is sebasma : from it came Sebastiis or Augustus {i. <?., the
Worshipful) , which was the title of the Roman emperors. A man
of that age could hardly see this word in such a connection with-
out thinking that Paul meant to convey the idea that the anti-
christ would arrogate to himself all the reverence then claimed
by the great civil lords of the earth, such as emperors, kings, etc.
The temple is Paul's favorite metaphor for the church — i Cor.
16:17; 2 Cor. 6:16; Eph. 2:21.] 5 Remember ye not,
that, when I was yet with you, I told you these things?
[Literally, was telling. He had repeated the instruction often,
and now reproves the Thessalonians for forgetting what he did
say, and being agitated by false reports of what he did not
say.] 6 And now ye know [because Paul had told them
verbally] that which restraineth [?. e., retards and delays
the antichrist], to the end that he may be revealed in
THE COMING OF CHRIST 37
his own season. [And not prematurely. Thus we see that
the Thessalonians had a key to Paul's prophecy that we do not
possess. His probable reason for withholding from his Episth
that which he freely stated verbally will be given later.] 7
For the mystery of lawlessness doth already w^ork :
only there is one that restraineth now, until he be taken
out of the way. [In verse 6 we have a thing ("that which")
restraining the person of antichrist, and in this verse we have
the thing ("mystery of lawlessness") which would produce the
antichrist restrained by 2. person. This nicety of expression is
important, and should be noted. The traces of that spirit
which overrules God's laws and substitutes its own were
abundant in the church. It showed itself in attempts to en-
graft both Judaism and paganism into Christianity, thus paving
the way for an apostasy, with a great head apostate. Romans
and Galatians were written to correct Judaizing tendencies,
and the Epistle to the Hebrews was an attempt to wean weak
Christians from the sensuous ritualism of Moses. Tendencies
to lapse into paganism are also frequently reproved. See es-
pecially Col. 2: 16-23; I Cor. 5: 1-8.] 8 And then shall be
revealed the lawless one whom the Lord Jesus shall
slay with the breath of his mouth, and bring to nought
by the manifestation of his coming [After the removal of
the hinderer, the vague spirit or mystery of lawlessness will
become an embodied personality — a Christ-rival. At the mere
thought of his thus being revealed, Paul, in his fervent zeal for
Christ, at once announces the triumph of the Lord over this
adversary, though he has not yet finished describing him. In
the next verse we shall find the apostle returning to tell what
manner of ruler the antichrist was to be, and the quality and
destiny of those who should follow him. "Breath," etc., does
not mean that Jesus shall slay antichrist by converting, and
thus cutting ofif, his followers; for "breath" does not signify
God's truth or instruction, but the execution of his judgment
(2 Sam. 22:16; Job 4: 9; 15:30; Isa. 11:4; 30:27-33). The
manifestation (Greek, epipha?ty) of his coming is undoubtedly
the divine excellency, radiance, glory and sublimity of the re-
38 SECOND THESSALONIANS
vealed Godhead; for the word "epiphany" conveys this idea
(Tit. 2:13; I Tim. 6:14-16; comp. Rev. 20:11). The de-
struction of antichrist will be caused by the judgment of God,
and be effected by the appearing of God. The manifestation
of the real and perfect will stand in awful, consuming contrast
to the revelation of the sham and lie] ; 9 even he, whose
coming is according to the working of Satan with all
power and signs and lying w^onders [To give full force
to the Greek we should here translate "all lying power, all
lying signs, all lying wonders." Antichrist shall employ the
methods of Satan, and shall prove his claims by false miracles,
like those of Jannes and Jambres — Ex. 7: 10-13; 2 Tim. 3:
1-8], 10 and with all deceit of unrighteousness for
them that perish ; because they received not the love
of the truth, that they might be saved. [Antichrist
comes with lies, to those who love not the truth as to right
and wrong, etc., that they may be saved by it; but sentence
themselves to perish by preferring that deception leading to un-
righteousness—which makes unrighteousness appear the better
course.] 11 And for this cause God sendeth them a
working of error [the threefold working of error mentioned
in verse 9], that they should believe a lie : 12 that they
all might be judged who believed not the truth, but had
pleasure in unrighteousness. [God permits Satan to pre-
sent Hes to those who, because of their love for sin, desire to be
deceived (Deut. 13: 1-5). Having given our exposition of the
above passage, we should like also to give a history of its ex-
position, but must content ourselves with referring the reader
to those given by Newton, Lunemann, Alford, Gloag, etc.
We should like also to discuss the theory of most commen-
tators who identify the man of sin with the beast at Rev. 13,
and the Roman Empire with the red dragon at Rev. 11 and 12,
and who find in the Antiochus of Daniel the prototype of this
lawless one. See Newton on the Prophecies, Dissertation 22.
But we will content ourselves with the presentation of the anti-
christ, and remarks on this prophecy. The term "antichrist"
conveys not only the idea n{ one who is opposed to Christ, but
THE COMING OF CHRIST 39
also of one who is the a?itithesis of Christ. This latter idea
has been touched upon, but not fully developed. The anti-
christ is a counterfeit or caricature of Christ, and his life is an
elaborate parody of that part of the Christ life which may
be so contradicted, contorted and adapted so as to comport
with worldly ambition. The antichrist is the personification
of sin (verse 3), whereas Christ is the incarnation of righteous-
ness (Acts 3: 14). He is the son of perdition (verse 3), just as
Jesus is the Prince of life (Acts 3: 14). He opposes his will
against God, and exalts himself against God, and enthrones
himself in the temple of God, and displays himself as God
(verse 4), while Jesus resigned himself to the Father's will
(Luke 22: 42) and humbled himself in complete obedience
(Phil. 2: 5-8), and, though truly claiming to be divine (John
14: 8-1 1), waited until he was exalted of God (Phil. 2: 9), when
he sat down at the right hand of the majesty in the true temple
on high, because he was divine (Heb. i: 3-5 ; 8: i, 2). Anti-
christ has a season or time for revelation (verse 6), just as Jesus
had (Gal. 4: 4), and still has a proper time for revealing him-
self (Acts i: 6, 7). He first exists as a mystery, and then has
his open revelation (Greek, apocalypse) — verses 7, and 2, 6, 8 ;
and so also did Jesus (Rom. 16: 25, 26). Moreover, as a mys-
tery the antichrist existed as lawlessness, and finally came forth
the lawless one, while Jesus was first concealed in the mysteri-
ous types of the law (John 5:46; Rom. 3:21, 22), and was
born under the law (Gal. 4: 4) and was the very incarnation
of law (Rom. 10:4; Matt. 5: 17, 18), and is the mystery of
godliness (i Tim. 3: 16). He has a coming (Greek, parousia)
—verse 9, just as Christ has (verse 8). His coming is accord-
ing to the working of Satan with lying power, signs and won-
ders (verse 9), while Jesus came after the working of God
(John 5: 19, 20; Eph. i: 19, 20), with God's real powers, signs
and wonders — Acts 2: 22 ("powers" being translated "mighty
works"). With these lying miracles he estabHshed an anti-
gospel, formed in the deceit of unrighteousness and producing
death (verse 10) ; while Jesus, as is shown by the same verse,
brought the gospel of truth that men might be saved. And
40 SECOND THESSALONIANS
finally, his kingdom rests on belief — the belief of a lie (verse
ii) — just as Christ's rests upon the belief of the truth. Thus,
step by step, the antichrist parodies the glories, but not the
humiliations of the Christ, but he fails to rise to the last step,
for he has no manifestation (Greek, epiphany) answering to
that which Christ has, as shown by verse 8. That is to say,
he has no divinity to subdue all things by the outburst of its
glory. He can assume the figure of Christ, but can not rival
Christ trafis figured. In interpreting this passage commenta-
tors divide themselves into three parties: i. Those who think
the prophecy long since fulfilled. 2. Those who regard it as in
process of fulfillment. 3. Those who look upon it as yet to be
fulfilled in the future. The first class fail to note that tile
antichrist is to be destroyed by the epiphany of Christ's com-
ing. Hence antichrist can not have come and gone, since this
epiphany is yet to take place. The great body of Protestant
commentators are found in the second class, who look upon
the long line of popes as the antichrist, and the church of Rome
as the apostasy. The third class, of whom Alford and Olshau-
sen are exponents, look upon the pope as a prefiguration or
forerunner of the antichrist, having many of his characteris-
tics, but not filling up all the Scripture details by which he is
d-escribed; Olshausen urging that the pope can not be anti-
christ, because, contrary to John 2: 22, he confesses that Jesus
is the Christ ; and Alford objecting on the two grounds that the
pope does not oppose God, and exalt himself above God, ac-
cording to verse 4, for the pope is found to be very worshipful;
and because the Papacy has existed for some fifteen hundred
years, and Christ has not yet come, though the revelation of
the antichrist is to immediately precede the coming of Christ.
Taking up these three objections in their order, we would note,
first, that a mere verbal, formal or ceremonial confession of
Christ certainly will not relieve any one from being charged by
the Spirit with having denied Christ. To really confess Jesus
as Christ, is to look to him as the supreme Priest, to be guided
by him as the all-authoritative Prophet or Teacher, to be ruled
h,y him utterly as the divine and absolute King. Does the
THE COMING OF CHRIST 41
pope's confession answer to this? Secondly, the language of
verse 4 should not be so strained as to make it stronger than
it is. It must be borne in mind that antichrist is a man, and
not a deity, and hence his opposition to God, exaltation of self
against God, etc., must be such as is possible to man. Alford
so construes verse 4 as to demand not only one who lifts him-
self against God, but even above God, so as to make himself
the sole object of worship. But Whedon justly remarks, "If
this prophecy is to wait for a being who literally exalts himself
above the Omnipresent and Omnipotent, it waits for an im-
possibility." Moreover, in permitting the worship of saints and
of the virgin, the pope does not avoid the charge of opposing
all that is worshiped, for it must be borne in mind that the very
spirit^ of worship demands an unseen element. If the pope
should entirely deny all the unseen, then worship itself would
be at an end. Since he must permit some continuance of this
unseen element or defeat his own purposes, he contents him-
self with dictating as to it, deciding for himself in what it
shall consist. Too rigorous a denial of all worship would
destroy that which he seeks to parody, and obliterate his title
as antichrist. Lastly, the third objection, that the Papacy has
existed for fifteen hundred years, carries no weight ; for the
word '* immediately," on which Alford founds it, is neither in
the text nor in the thought, and prophecy has very little per-
spective at best. It is sufficient that the Papacy still exists,
and if it continues to exist till the Lord comes, and is brought
to naught by that event, it will fulfill that part of the prophecy
under consideration. In short, while we will not attempt to
say that the final form of antichrist. Papal or otherwise, may
not exceed in wickedness all that we have yet seen (for proph-
ecies are certainly iterative), yet we are constrained to contend
that if no other form appears, the Papacy has already fulfilled
the prophecy, for it agrees in all the points, as follows: i. It
has one official man ever at its head, and the arrogancy of its
claims are centered in him. 2. That man came with and out
of an apostasy, and the very kind of an apostasy which Paul
elsewhere describes (i Tim. 4: 1-3 ; 2 Tim. 3: 1-9). Can that
42 SECOND THESSALONIANS
apostacy exist for all these centuries, and antichrist be still
unborn of it? 3, The spiritual pride and lawlessness which
worked and would have produced antichrist in Paul's day, was
curbed by the person of the Caesar whose superior spiritual
pride and lawlessness restrained that of the church by con-
tempt and persecution. 4. When, notwithstanding the over-
shadowing emperor, the bishops of Rome began to assert
themselves spiritually, they were still checked and restrained
from revealing themselves as earthly potentates by the tern-
poral power of the empire, just as the language of verses
6 and 7 so carefully distinguishes. 5. When the power
of the Roman Empire was taken away, the pope appeared,
and has since been unceasingly in evidence. Paul's readers
could readily see how the emperor and the empire would
check the antichrist; but Paul could not openly write that
emperor and empire were to fall, for, had he done so, the
Romans would have appealed to his words as affording a just
cause for persecuting the church. So thought Tertullian
(A. D. 150-240), Cyril of Jerusalem (315-386), Ambrose
(340-397), Jerome (342-420), Chrysostom (347-407), Augustine
(354-430), etc. 6. The pope is careful to keep up his line of
succession, so as to establish his identity and claims ; and
arising out of the fall of Rome and the apostasy of the
church, which accompanied that event, he has continued for
centuries with little change, and certainly none for the better.
7. He exalts himself against God and Christ, calling himself
the vicar, or infalHble substitute for Christ, and permitting and
encouraging his followers to speak of him thus : '* Our Lord
God the Pope, another God upon earth . . . doeth whatsoever
he listeth, even things unlawful, and is more than God."
Under these titles he presumes to set aside divine laws in
favor of his own. Thus as a substitute person he makes sub-
stitute laws, and arrogates to himself divine power, as did
Pope Clement VI. when he commanded the angels to admit
certain souls to paradise. 8. He sits in the temple of God,
/. e.y he has his sphere of dominion in the church, and the
temple or church which he occupies is still a temple erected to
THE COMING OF CHRIST 43
God, albeit the Spirit and presence of God may have long
since departed from it. 9. He proves his supreme claims by
fraudulent miracles, signs and wonders; of which cures
effected by relics and shrines and pictures; prayers, made
effectual by blessed beads; indulgences; souls prayed out of
purgatory for money ; absolution, and transubstantiation are
fair samples.]
III.
THANKSGIVING, PRAYER, EXHORTATION AND
BENEDICTION.
2: 13-3: 18.
13 But -we are bound to give thanks to God always
for you, brethren beloved of the Lord, for that God
chose you from the beginning unto salvation in sanc-
tification of the Spirit and belief of the truth [From
the sad picture of those who, through love of unrighteousness,
were given over to the working of error unto perishing, Paul
turns to give thanks for the Thessalonians, who were chosen
from the beginning (though Gentiles) unto salvation — a salva-
tion which is worked out on the divine side in the sanctification
of the Spirit, and on the human side in the belief of the truth.
From the beginning God had determined that the Gentiles
should be saved, and had arranged his plans to that end —
Rom. 9: 23-26 ; Eph. 3: 5, 6]: 14 whereunto he called you
through our gospel, to the obtaining of the glory of
our Lord Jesus Christ. [To this working of salvation God
had called the Thessalonians, not by an arbitrary election, but
by the gospel which Paul had preached to them, and he had
called them that they might be possessors, or sharers, in the
glory of Christ— ''joint heirs" with him — Rom. 8: 17.] 15 So
then, brethren, stand fast [in contrast to being shaken, as
stated in verse 2], and hold the traditions which ye were
taught, whether by word, or by epistle of ours. [God
was doing his part in calling and in sanctifying, and so the
Thessalonians are here exhorted to do their part in firmly
44 SECOND THESSALONIANS
adhering to the truth which they had beheved. For if one
would hold the gospel salvation he must hold the gospel truths.
These truths are here called traditions; for, though inspired
truths, they were as yet falling from the lips of living men,
and were not yet reduced to writing, though we see by these
two epistles of Paul that the New Testament record was in
process of construction.] 16 Now our Lord Jesus Christ
himself, and God our Father who loved us and gave us
eternal comfort and good hope through grace, 17 com-
fort your hearts and establish them in every good
w^ork and word. [Paul, as a minister of Christ, was en-
deavoring to comfort and establish the Thessalonians in their
words and deeds, and he here prays that Christ himself and
God the Father may thus comfort and establish them ; and he
describes the Father as one who loved them (John 3: 16), and
through mere grace had given them the means of never failing
consolation, and a good hope of a final salvation, which is more
than consolation.]
III. 1 Finally, brethren, pray for us, that the word of
the Lord may run and be glorified, even as also it is
with you [Here, as elsewhere, Paul asks for the prayers of
the disciples (i Thess. 5: 25 ; Eph. 6: 9; the request at Col. 4:
2, 3, being very similar. The unselfishness of his request
should be noted. He asks nothing for himself, but desires that
the truth may prosper in his hands elsewhere, as it was now pros-
pering in Thessalonica. He speaks of the Word as a thing of life
(comp. Ps. 19: 5 ; 147: 15 ; 2 Tim. 2: 9) ; for the Word, being
energized of God, approaches a living personality. The Word is
glorified when it saves souls (Acts 13: 48). Possibly there is
here an allusion to the applause of the people when a racer
wins his race] ; 2 and that w^e may be delivered from un-
reasonable and evil men ; for all have not faith. [?. e.,
all professed Christians are not really such. A phrase answer-
ing to that at Rom. 9: 6.] 3 But the Lord is faithful, who
shall establish you, and guard you from the evil one.
[Evidently Paul, while at Corinth, met with some of the false
brethren of whom he speaks (2 Cor. 11: 13, 26). These refused
THANKSGIVING AND PRAYER 45
to be moved by argument or persuasion, and were evil and
without faith ; that is, faithless, insincere, as the word means
at Matt. 23: 23 ; Tit. 2: 10. These false brethren no doubt
added greatly to Paul's distress, though he was already suffer-
ing, or about to suffer, persecution at the hands of the Jews
(Acts 18: 12), In asking prayers for deliverance from these,
Paul joyfully pauses to contrast this his fellowship with false
brethren, with the condition of the Thessalonians who were in
the fellowship of that faithful God who would establish them
and guard them from the evil one.] 4 And we have confi-
dence in the Lord touching you, that ye both do and
will do the things w^hich w^e command. [The faith-
fulness of God to supply power and protection gave the apostle
confidence that the Thessalonians were living in obedience to
his instructions, and would continue to so live.] 5 And the
Lord direct your hearts into the love of God, and into
the patience of Christ. [From expressions of confidence in
God, Paul easily passes to prayer to him, that the Thessaloni-
ans may be led to love him, and to exercise in their trials and
persecutions the patience which Christ exhibited under un-
paralleled suffering. To love God, together with the brotherly
love which they already possessed (i Thess. 4:9, 10), consti-
tuted a fulfillment of the law (Matt. 22: 37-40; Rom. 13: 10),
and hence led to acceptable obedience.] 6 Now we com-
mand you [because confident, as we have just said, that you
will obey], brethren [not the ofificers, but the whole church],
in the name of [by the authority of] our Lord Jesus
Christ, that ye w^ithdraw yourselves from [abstain from
your habitual fellowship with] every brother that walketh
disorderly, and not after the tradition [Christian rules of
life] which they received of us. [Paul does not specify
any particular disorder, but the next verse shows that he had a
special reference to parasitical idleness.] 7 For yourselves
know^ how^ ye ought to imitate us : for we behaved not
ourselves disorderly among you ; 8 neither did we eat
bread for nought [gratis, without compensation] at any
man's hand, but in labor and travail, working night
46 SECOND THESSALONIANS
and day, that we might not burden any of you [i Thess.
2: 9] : 9 not because we have not the right [to demand
support while preaching — Luke 10: 7; i Cor. 9: 1-18], but to
make ourselves an ensample unto you, that ye should
imitate us. [Many of the Thessalonian converts were from
the laboring classes. Now, laborers in that day were brought
into competition with slave-labor, and hence were disposed to
look upon all manual work as degrading. This false view of
life was the main influence which produced that vast multitude
of parasites that then swarmed in every large city of the empire.
To correct this mistaken pride, and to restore labor to its just
dignity, Paul had made tents and supported himself by his hands
while at Thessalonica. For these and other reasons he had
also waived his right to support and had sustained himself while
at Corinth (Acts 18:3; 2 Cor. 11:9) and at Ephesus (Acts
20: 34). But notwithstanding his example and instruction, and
despite his written rebuke (i Thess. 4: 11, 12), idleness appears
to have increased rather than diminished; so the apostle here
devotes some space to it.] 10 For even when we were
with you [and so even before we wrote you our first epistle],
this w^e commanded you, If any will not w^ork, neither
let him eat. [This precept is founded on Gen. 3: 19. It forbids
the Christian to exercise that false charity which genders beg-
gary and becomes the parent of manifold crime.] 11 For we
hear [probably by the returning messenger who carried his
first epistle] of some that w^alk among you disorderly,
that work not at all, but are busybodies. [A paranoma-
sia, or play on words; "work" and "busybodies" being cog-
nate; so it may be translated, "who have no business, and yet
are busy with everybody's business" — such as lead a lounging,
gadding, gossiping, meddlesome life.] 12 Now them that
are such we command and exhort [mixing entreaty with
authority] in the Lord Jesus Christ, that with quiet-
ness they work, and eat their own [this word is emphatic]
bread. 13 But ye [who stand in contrast to the disorderly],
brethren, be not weary [lose not heart] in well-doing.
[A general exhortation as to all well-doing. As applied to the
THANKSGIVING AND PRAYER 47
parasites, it might mean that disgust at them should not dis-
courage true charity. The great body of commentators, in-
cluding the ablest, attribute this idleness to the erroneous
notion that the Lord was about to come ; but there is no hint
of this in the text ; and we find the idleness existing when
Paul wrote them his first Epistle, though there was then no
such exciting expectation. Moreover, such expectations as to
the Lord's coming have often been repeated in history, and
have not been found to be very productive of idleness, and
certainly not in that "busybody" form which is here rebuked.
On the whole, it is best to suppose that the Christian spirit of
love opened the hearts of the wealthy to liberal charities, and
the parasitical tendency, always strong, took advantage of it.]
14 And if any man obeyeth not our "word by this epis-
tle, note that man, that ye have no company [fellowship]
with him, to the end that he may be ashamed. [By
noting your moral indignation, and seeing his conduct repudi-
ated by the church.] 15 And yet count him not as an
enemy, but admonish him as a brother. [They were not
to give him the complete estrangement of Matt. i8: 17. The
purpose of discipline is to save (i Cor. 5: 5). It is medicine for
curing, not poison for killing ; it is not to gratify the hatred of
the judge, but to admonish the offender who is judged (Gal.
6: i). Yet the safety of the church sometimes demands com-
plete excommunication.] 16 Now the Lord of peace him-
self give you peace at all times in all ways. [Peace
outward and inward, for time and for eternity.] The Lord
be with you all. 17 The salutation of me Paul with
mine own hand, which is the token in every epistle :
so I write, [/. e., this is my penmanship.] 18 The grace
of our Lord Jesus Christ be w^ith you all. [This, like
most of Paul's Epistles, was dictated. Verses 17 and 18 were
writtten by Paul's own hand, this being a guarantee of the
Epistle's genuineness, just as our signatures are to-day. With
some slight variation of form, "grace" closes all Paul's Epistles,
and the Epistle to the Hebrews.]
48 FIRST EPISTLE TO THE CORINTHIANS
FIRST EPISTLE TO THE CORIN-
THIANS.
INTRODUCTION.
The Corinth of Paul's day was a comparatively new city,
with a population of about 400,000. The old Corinth, so
famous and powerful in the days of the Peloponnesian war,
had been burned by the Roman consul, L. Mummius, B. C.
146, and, having lain a desolation for a century, had been
rebuilt by Julius Caesar, A. D. 46, as a token of respect to
Venus, its patron goddess ; for Caesar claimed a mythical
descent from her. He had colonized it largely with Roman
freemen, so that its population was very heterogeneous ;
though the Greeks stamped their character upon the inhabit-
ants generally, and Corinth became the Vanity Fair of the
Roman Empire, its citizens being dishonest, voluptuous, litig-
ious, speculative, suspicious, factious, volatile and excessively
egotistic. The chastity of our age wisely forbids us to unveil
the profligacy and licentiousness of this hotbed of vice, with
its richly endowed temple of Venus, supporting a thousand
priestesses dedicated to harlotry, so that even in that dark age
Corinth had a bad name. Discouraging as the field was, Paul
entered it alone, and was there for three months before Silas
and Timothy joined him. However, he found there Aquila
and Priscilla, and their companionship strengthened him
greatly. Paul reasoned in the Jewish synagogue until Silas
and Timothy came, after which the hostility of the Jews drove
him to the house of Justus, and afterwards arraigned him
before Gallio. After a year and a half of labor in Corinth, an
account of which will be found at Acts 18: 1-17, Paul returned
to Antioch by way of Jerusalem, and setting out on his third
missionary journey, came to Ephesus, where he sojourned for
three years, during which time he probably visited Corinth
INTRODUCTION 49
once, and wrote an Epistle which is now lost, and which
is older than this which we call his first Epistle. Before
Paul's arrival at Ephesus, the eloquent Apollos, having been
there more fully instructed by Aquila and Priscilla, came to
Corinth, gained great popularity, and gathered many converts.
Then Apollos joined Paul at Ephesus, and after his departure
the church at Corinth divided into factions, some claiming to
be followers of Paul, and others of Apollos, and others of
Peter, and others of Christ. The Petrine faction was likely
formed by Judaizers who habitually exalted Peter to disparage
Paul. These may have been added to the church by letter (2
Cor. 3: i). But it is possible that Peter himself may have been
at Corinth, for Dionysius, the bishop of Corinth, in a letter
written to the church at Rome about A. D. 170, claims that
Peter visited and labored in Corinth (Eusebius, Book 2, chap.
25). In addition to this evil and factious spirit, the licentious-
ness, for which the city was noted, appeared in the church in
a most flagrant form, and the spiritual tone of the church be-
came so sadly lowered that even the Lord's table took the form
of a secular banquet, and became a scene of envy and disor-
der. To remedy matters, Paul sent Timothy and Erastus to
Corinth. Before their return the church at Corinth sent For-
tunatus, Achaicus and Stephanas, bearing a letter from the
Pauline (or largest) party, asking the apostle for instructions in
many matters, such as marriages, the eating of idolatrous
meat, the attire of women, relative value of spiritual gifts, the
resurrection, and the collection for the poor at Jerusalem.
Responding to all these reasons for a letter, the apostle wrote
this that we call the first Epistle to the Corinthians. It was
written, as we see, from Epiiesus in the spring, or a little
before Pentecost, A. D. 57 (i Cor. 16: 8).
50 FIRST EPISTLE TO THE CORINTHIANS
FIRST EPISTLE TO THE CORIN-
THIANS
EXPOSITION
PART FIRST
APOSTOLIC RELATIONS, AND ASSERTIONS
OF AUTHORITY
i: 1-4: 21
I.
GREETING, THANKSGIVING, REPROOF OF DIVL
SIGNS, VANITY OF PHILOSOPHY
i: 1-31
1 Paul, called to be an apostle of Jesus Christ through
the will of God, and Sosthenes our brother [Paul does
not here call himself the slave of Christ as he afterwards did
when he wrote to the Romans, for he now needed to assert the
divinity of his apostleship because certain Judaizers had
affirmed in Corinth that he was not divinely called, as were the
twelve. See i Cor. 9: i ; 2 Cor. 12: 12. His apostleship was
not the result of his own choice, nor yet the choice of any
church, but of the will of God. Who Sosthenes was is not
known. It is not unlikely that he was Paul's amanuensis, as
was Tertius (Rom. 16: 22). The speed with which the apostle
uses the pronoun 'T" (verse 4) shows how little Sosthenes had
to do with the Epistle. It is highly improbable that he is the
same man mentioned at Acts 18: 17], 2 unto the church of
God which is at Corinth, even them that are sanctified
in Christ Jesus, called to be saints, with all that call
upon the name of our Lord Jesus Christ in every place,
GREETING, THANKSGIVING, ETC. 51
their Lord and ours [All Christians are sanctified, i. e., set
apart from the world and consecrated to God, and in the New
Testament Scriptures they are all called saints, which means
*'holy ones" (Rom. 15: 23 ; i Cor. 6; i, 2 ; Eph. 1:1, 18 ; Phil.
i: I ; Col. i: 2). Into this saintship they were called by the
Holy Spirit through the agency of preachers like Paul and
Apollos, etc. Unto the saints at Corinth, together with all
others who showed themselves saints by calling upon or pray-
ing (Acts 7: 51 ; 9: 14 ; Rom. 10; 3), in the name of Jesus, who
is Lord over all Christians everywhere, Paul addresses his
letter, and gives the greeting which follows in verse 3] : 3
Grace to you and peace from God our Father and the
Lord Jesus Christ. [See note at i Thess. i: i.] 4 I
thank my God always concerning you, for the grace
of God which was given you in Christ Jesus ; 5 that
in everything [in every respect] ye w^ere enriched in him,
in all utterance [so that they were able to preach, teach,
prophesy, and speak with tongues (i Cor. 12:8-10; 2 Cor. 8:
7; 11:6] and all knowledge [so that they had perception of
doctrine, discerning of spirits, and interpretation of tongues] ;
6 even as the testimony of [about] Christ was con-
firmed in you [Paul here asserts that the miraculous gifts of
the Spirit which characterized the times when he preached to
them and converted them, were still equally manifest among
them] : 7 so that [causing that] ye come behind [other
churches] in no gift [or miracle-working power of the Spirit];
w^aiting for the revelation of our Lord Jesus Christ
[Christ taught all his followers to be constantly ready for his
coming, and the Corinthians were conforming to this rule] ; 8
who shall also confirm you [assuming that they earnestly
desired and labored to be confirmed, or kept stedfast] unto
the end [/. e., unto the coming of Christ], that ye he unre-
provable [unimpeachable, because forgiven (Col. i: 22; i Tim.
3:18; Tit. 1:6] in the day [judgment day] of our Lord
Jesus Christ. 9 God is faithful, through whom ye
were called into the fellowship of his Son Jesus Christ
our Lord. [The faithfulness of God insured that it would be
52 FIRST EPISTLE TO THE CORINTHIANS
no fault of his if the Corinthians failed to attain fellowship with
Jesus; i. e., a close intimacy with him in the present, and an
association with him in glory in the future. In these nine
verses with which the apostle opens his Epistle he follows his
usual course of putting his commendation before his reproof.
But the quahty of his commendation should be carefully noted.
He praises them for their spiritual endowments, and not for
their private virtues. There is no commendation for moral ad-
vance, as is accorded to the Thessalonians and Philippians.
Moreover, he deftly concludes by noting how God had brought
them into fellowship and union with Christ, that this unifying
act of God might stand in sharp contrast with the schisms and
factions into which they had divided themselves, and for which
he is just now going to reprove them.] 10 Now I beseech
you [a voice of entreaty], brethren, through the name of
our Lord Jesus Christ [a voice of authority, enforced by
threatened judgment (i Cor. 4: 21). In this Epistle Paul has
already used the name of Jesus nine times, thus emphasizing
its virtue before he uses it as the symbol of supreme authority :
as Chrysostom says, "he nails them to this name"], that ye all
Speak the same thing, and that there be no divisions
among you ; but that ye be perfected together in the
same mind and in the same judgment. [The pride of
Corinth showed itself largely in philosophical conceit, and the
citizens who vaunted their superior intelligence were divided
into sects, of whom Aristotle, Plato, Zeno, Epicurus, and later
philosophers, were the heads. The church became inflated with
this same intellectual vanity, and apparently sought to make
Christianity the rival of philosophy by exalting her humble
teachers to be heads of religio-philosophical sects, and rivals of
Christ himself. As to this sinful condition the apostle gives
an injunction, covering three points: i. Unity of speech. 2.
Unity of organization. 3. Unity of mind and judgment. They
may be treated in their order as follows : i. Paul first strikes
at their speech, because then, as now, speculative discourses,
philosophical dissertations, unscriptural reasonings, vapid dia-
lectics for display's sake, etc., had become a fruitful cause of
GREETING, THANKSGIVING, ETC. 53
division. It is this speculative, argumentative spirit which
genders confessions and creeds. 2. He strikes next at the
divisions themselves, as the finished, completed evil com-
plained of. But the divisions which he censures were mere
parties in the church, not sects disrupting it, nor organized
denominations professing to be "branches of the church."
These greater divisions, and hence greater evils, came cen-
turies later. 3. He proposes unity of mind and judgment as
the ideal condition — the condition in which he had left them,
and to which he would now restore them. The "mind" repre-
sents the inner state, the "judgment" the outward exhibition
of it in action. In all this, Paul bespeaks not a partial, but a
perfect, unity. "Perfected together" is a very suggestive
phrase. Perfection of knowledge brings unity of thought and
action, but defective understanding results in division. If one
body of men, therefore, grows in truth faster than another, the
tardiness of the latter tends to divide. All should grow and be
perfected together. Hence, it becomes the duty of the grow-
ing disciple to impart his knowledge, and the correlative duty
of the ignorant disciple to freely receive it.] 11 For it hath
been signified [made known] unto me concerning you,
my brethren [as they indeed were, despite their shortcom-
ings], by them thai are of the household of Chloe [no
doubt one of their number], that there are contentions
among you. 12 Now this I mean, that each one of
you saith, I am of Paul ; and I of Apollos ; and I of
Cephas; and I of Christ. 13 Is Christ divided? [the
church is called the "body of Christ" (i Cor. 12: 12, 13, 27),
and Paul asks if that body can be cut in pieces and parceled
out to human leaders] was Paul crucified for you? or
were ye baptized into the name of Paul ? [Paul shows
the disinterestedness of his rebuke by centering it more es-
pecially upon those who had honored him as their leader, thus
showing, as Bengel says, that "he disliked Paulinists as much
as he did Petrinists." Jesus became the Author of our salva-
tion, and the head of the church through suffering upon the
cross (Heb. 2: 10), and Paul, in order to be his rival, should
54 FIRST EPISTLE TO THE CORINTHIANS
not only have been crucified for his followers, but his sacrifice
should have been as efficacious for the cleansing of sin and the
procuring of salvation as was Christ's. This was, of course,
preposterous. Again, if Paul was incompetent as the head of
a religious body, his followers also had not properly qualified
themselves as his disciples, for they had not been baptized
into Paul's name, but being baptized into Christ they had put
on Christ (Gal. 3: 27), and, becoming thus members of Christ,
how could they belong to Paul? What Paul thus spoke of
himself could be said with equal force of either Apollos or
Cephas.] 14 I thank God [who, foreseeing the future, pre-
vented him from making such a mistake] that I baptized
none of you, save Crispus [the ruler of the synagogue —
Acts 18:8] and Gaius [from whose house Paul wrote his
Epistle to the Romans— Rom. 16: 23] ; 15 lest any man
should say that ye were baptized into my name. [Paul
knew that they would think it unreasonable that he should be
accused of baptizing in his own name, but it was equally un-
reasonable in them to suppose that he was making disciples in
his own name. Though many converts were made at Corinth,
they appear to have been baptized by Paul's assistants, Silas
and Timothy, and the few whom he baptized with his own
hand were no doubt converts made before Paul's two friends
arrived from Thessalonica. We should note how inseparably
connected in Paul's thought were the sacrifice of the c^oss and
the baptism which makes us partakers in its benefits — Rom. 6:
3-1 1.] 16 And I baptized also the household of Ste-
phanas [this man, being then present with Paul in Ephesus,
probably reminded the apostle of his baptism] : besides, I
know not whether I baptized any other. [Inspiration
did not make the apostle remember such matters.] 17 For
Christ sent me not to baptize, but to preach the gos-
pel : not in wisdom of words, lest the cross of Christ
should be made void. [A baptism is part of the commis-
sion (Matt. 28: 19). Paul was sent to baptize; but it was
not necessary that the apostle should administer the rite in
person. It sufficed if he saw to it that it was done (John
GREETING, THANKSGIVING, ETC. 55
4: 2). Paul does not here mean to assert that he preached
without study or forethought. His words must be construed
in the light of the context, which show that he intends to deny
tJiat he encumbered the gospel message with any philosophical
reasoning.] 18 For the vvrord of the cross is to them
that perish foolishness ; but unto us who are saved
it is the power of God. [From this point Paul proceeds
to contrast the ''words," or message of the cross, with the
"wisdom of words," or worldly wisdom, i. e., the philosophical
messages or schemes of men, of which he has just spoken ;
having particularly in mind those of the two leading classes;
viz. : Greeks and Jews. He first notes that the word of the
cross is differently viewed by two different classes ; those who,
whether as disciples of Greek philosophers or of Jewish scribes,
have dulled their moral perception by following worldly wis-
dom, and leading a worldly, perishing life, look upon it as
foolishness ; while those who have quickened their apprehen-
sion by leading a godly life, look upon it as God's saving power.]
19 For it is w^ritten, I will destroy the wisdom of
the wise, And the discernment of the discerning will I
bring to nought. 20 Where is the wise? where is
the scribe? v^ here is the disputer of this world? [tri-
umphant questions, as at Isa. 36: 19] hath not God made
foolish the wisdom of the world? 21 For seeing that
in the w^isdom of God the world through its wisdom
knew not God, it was God's good pleasure through the
foolishness of the preaching to save them that believe.
[Here Paul quotes Isa. 24: 14 to show that God had foretold
how he would make foolish and useless all kinds of worldly wis-
dom, Grecian or Jewish, by making the gospel the only means
of salvation, and how he had carried out the prophecy ; for in
his wisdom, or plan of operation, he had frustrated the efforts
of wise men to find or know him by their coldblooded, philo-
sophical research, or speculative reasoning (Acts 17: 23), and
showed that it was his good pleasure to reveal himself and his
salvation through this (to them) foolish preaching, and save
them who believe the preaching. Where, then, asked the
56 FIRST EPISTLE TO THE CORINTHIANS
apostle in triumph, are these men of worldly wisdom, be they
scribes or philosophical dialecticians? What have they done in
comparison with that gospel which reveals their efforts as
foolish and useless ? What place, then, has a wise Paul or a
disputing Apollos in the church, which, having the gospel, has
this superior, saving wisdom of God? and why should the
Corinthians leave the leadership of God in Christ and return to
fools?] 22 Seeing that Jews ask for signs, and Greeks
seek after wisdom : 23 but we preach Christ crucified,
unto Jews a stumblingblock, and unto Gentiles fool-
ishness ; 24 but unto them that are called, both Jews
and Greeks, Christ the power of God, and the wisdom
of God. 25 Because the foolishness of God is wiser
than men; and the weakness of God is stronger than
men. [The apostle here enlarges the thought of verse i8,
and describes the two methods by which worldly wisdom
sought to be led to God, or to know him when he revealed
himself as he did in Christ. The Jews looked for him to prove
his claims by miracles of power, such as signs from heaven
(Matt. 12:38; 16:1; John 2: 18; 4:48); and the Greeks re-
quired that he transcend all their philosophers before they gave
him their allegiance. But God revealed himself in his crucified
Son, and so was rejected by both classes of wiseacres, the one
stumbling at a crucified Messiah, whom they regarded as an
accursed one (Deut. 21: 23; Gal. 3: 13), when they expected
a regal and victorious Messiah (Rom. 9: 33; comp. Isa. 8: 14);
the other, looking upon crucifixion as a slave's death, regarded
salvation by such a one as absurd. But believing Jews saw
in Jesus a power of God far transcending all their dreams of
an earthly Messiah, and believing Greeks found in him a
divine wisdom higher than all their ideals of truth, goodness
and holiness. Thus God vindicated his so-called foolishness as
wiser than all man's wisdom, and his so-called weakness in
Christ as stronger than all the conceptions of an earthly Mes-
siah—yet the Corinthians were leaving this transcendent sign
and incarnate truth to return to their old worldly wisdom with
its human leaders.] 26 For behold your calling [the
GREETING, THANKSGIVING, ETC. 57
^'principle God has followed in calling you"— Beza; a prin-
ci4)le whereby "God," as Augustine says, "caught orators by
fishermen, not fishermen by orators"], brethren, that not
many wise after the flesh, not many mighty, not many
noble, are called [The wise were moved by conceit to reject
the gospel invitation : see the case of Gallio (Acts 18: 12-17).
The corruptness of Roman politics kept the mighty aloof from
the purity of Christianity, and the pride of noble birth felt
repugnance at the lowly fellowship of the early church. A
brief catalogue will record all the distinguished names brought
into the church during its first thirty years, viz.: Joseph of
Arimathea, perhaps Nicodemus, Saul of Tarsus, Sergius
Paulus and Dionysius the Areopagite] : 27 but God chose
the foolish things of the world, that he might put to
shame them that are wise ; and God chose the w^eak
things of the world [Ps. 8: 2 ; John 2: 5], that he might
put to shame the things that are strong; 28 and the
base things of the world, and the things that are de-
spised, did God choose, yea and the things that are not
[the people whom the world called "nobodies"], that he
might bring to nought the things that are : 29 that no
flesh [no minister or other instrument of his] should glory
[take pride in himself, and aspire to be head of a faction]
before God. [The Corinthians in endeavoring to exalt their
leaders were running counter to the counsels of God, who had
rejected as his instruments all those who had worldly wisdom
and power, and had chosen those utterly deficient in those
things, that the triumph of his gospel might be manifestly due
to his own power, and not to any excellency residing in the
instruments or ministers whom he chanced to employ (2 Cor.
4: 7.] 30 But of him are ye in Christ Jesus, who was
made unto us wisdom from God, and righteousness
and sanctification, and redemption : 31 that, according
as it is written [Jer. 9:24], He that glorieth, let him
glory in the Lord. [By the power of God, therefore, and not
by the human wisdom of preachers, were the Corinthians
brought into Christ, in whom they had found a wisdom of God
58 FIRST EPISTLE TO THE CORINTHIANS
superior to all worldly wisdom, and also the blessings of
righteousfiess and sanctification and redemption, which no
philosophy could obtain for them ; so that every one who glo-
ried in being a Christian was properly directed by the Scripture
to glory in the Author of his salvation, and not in the humble
nobody whom God had used as a messenger of grace. Glory-
ing in men is even more sinful in us than it was in the Corin-
thians, for we have more light.]
IL
THE GOSPEL VERSUS PHILOSOPHY.
2: 1-16.
In the last section Paul showed that it was God's plan to
overthrow the vain wisdom of the world by those weak and
lowly ones whom the world despised. He now proceeds to
show that the church at Corinth was founded by him as a weak
and lowly one, in accordance with God's plan.] And I,
brethren, when I came unto you, came not with ex-
cellency of speech [as an orator] or of w^isdom [as a
philosopher], proclaiming to you the testimony of [about]
God. [Though Paul was educated at Tarsus, which Strabo
preferred as a school of learning to Athens or Alexandria, yet
he made no display of his learning, and hence his enemies
spoke of his speech as contemptible or no account (2 Cor.
10: 10). He quotes from Aratus at Acts 17: 28, and Epimen-
ides at Tit. i: 12, and Menander at i Cor. 15: 33. But Paul
counted all such polite learning as mere dross in comparison
with the excellency of the knowledge of Christ— Phil. 3: 8.]
2 For I determined not to know anything among you,
save Jesus Christ, and him crucified. [Paul here asserts
that the subject-matter of his preaching was selected from
choice, or fixed design. He does not mean to say that every
sermon was a description of the crucifixion of our Lord, but
that all his teaching and preaching related to the atonement
wrought by Christ upon the cross. This atonement, through
THE GOSPEL VERSUS PHILOSOPHY 59
the sacrifice of our Lord, was recognized by Paul as the foun-
dation of the Christian system, and he here means to say that
he handled no doctrine or theme at Corinth without remem-
bering and recognizing its relation to that foundation.] 3
And I was with you in weakness, and in fear, and iji
much trembling. [Paul frequently asserts his tendency to
physical weakness and depression (i Cor. 4: 7-12; Gal. 4: 13;
2 Cor. 10:1, 10; 12:7). This sense of weakness was accen-
tuated by his recent semi-failure at Athens, by frequent perse-
cution, and by the absence of his companions, Silas and
Timothy, till Paul's sense of timidity amounted to actual fear
(Acts 18: 9). He was also out of money and had to work for
Aquila. The slight admixture of philosophy which he had used
in addressing the Athenians (Acts 17: 22-34) had thoroughly
convinced the apostle that it was of no use, or benefit, in the
presentation of the gospel.] 4 And my speech [discourse on
doctrine] and my preaching [announcement of facts] were
not in persuasive w^ords of w^isdom, but in demonstra-
tion of the Spirit and of power [i Cor. 1:5. He relied upon
the divine aid, rather than upon the aid of human learning] :
5 that your faith should not stand in [should not be based
upon] the w^isdom of men, but in the power of God. 6
We [as an inspired apostle] speak wisdom, however,
among them that are fuUgrown : yet a wisdom not of
this world, nor of the rulers of this world, who are
coming to nought [Paul here begins to correct the impres-
sion which his semi-ironical language about the foolishness of
God might have made, and proceeds to show that the gospel is
the highest wisdom — a wisdom which he had not yet been able
to impart to the Corinthians because it could only be compre-
hended by mature Christians, and so was above the receptive
powers of the Corinthians who as yet were mere babes in
Christ (i Cor. 3: i). But if the Corinthians who were develop-
ing in spiritual manhood could not receive this heavenly wis-
dom, much less could the world-rulers who were moving
backward, crab-fashion, into nothingness, in accordance with
the plan of God outlined in the last section. Thus the apostle
60 FIRST EPISTLE TO THE CORINTHIANS
reveals the startling fact that progression in philosophical and
political worldliness is retrogression as to the kingdom of God,
so that the Corinthians in seeking to better their religious
condition by bringing these worldly elements into the church,
were not only retarding their spiritual growth, but were actually
associating themselves with those who were shrinking and shriv-
eling toward the vanishing point] : 7 but we speak God's
wisdom in a mystery, even the wisdom that hath been
hidden, which God foreordained before the w^orlds unto
our glory [Paul often speaks of Christ and his gospel as a
mystery (Rom. 16:25; Eph. 3:4-9; Col. 1:26; i Tim. 3:16,
17). God's purpose to give his Son for the salvation of the
world was a mystery long hidden, but now revealed, but still
hidden from those who wickedly refused to receive it (Matt.
11:25; 13:10-13), to which class Paul proceeds to relegate
the world-rulers] : 8 which none of the rulers of this
world hath known : for had they known it, they would
not have crucified the Lord of glory [their conduct
proved their ignorance even as Jesus asserted — Luke 23: 34] :
9 but as it is written, Things which eye saw not,
and ear heard not, And which entered not into the
heart of man, Whatsoever things God prepared for
them that love him. [This passage is taken from Isa. 64: 4;
but it is an exposition, and not a verbatim quotation. The
words form an unfinished sentence, and, as is not infrequent
with Paul's quotations, do not fit nicely into the general struc-
ture of his discourse. To understand them we should supply
the words "we speak" from verse 7; /. e., we fulfill the proph-
ecy by telling those things which God prepared for those that
love him (the mystery of the gospel), but which no uninspired
man ever in any way surmised or anticipated. The prophecy
includes the unseen glories of heaven.] 10 But unto us
[inspired apostles] God revealed them through the Spirit
[Here the defective knowledge gained by the world-rulers
through their wisdom or philosophy stands in sharp contrast to
the heavenly and perfect knowledge which the apostles had by
revelation of the Spirit. Paul proceeds to discuss the perfec-
THE GOSPEL VERSUS PHILOSOPHY 61
tion of this inspired knowledge] : for the Spirit searcheth
all things, yea, the deep things [Rom. 11:33] of God.
11 For who among men knoweth the things of a man,
save the spirit of the man, which is in him? even so
the things of God none knoweth, save the Spirit of
God. 12 But we received, not the spirit of the w^orld,
but the spirit which is from God ; that we might know
the things that were freely given to us of God. [As a
man alone knows himself, so God alone knows himself. As
the thoughts and intentions of a man are best known by his
own spirit, so also are the divine counsels of God best known by
the Spirit of God. If a man's knowledge of himself surpasses
that of his neighbor who knows him well, much more must the
revelation of the unseen God by his Spirit far surpass all the
speculations of mankind with regard to him. But this revela-
tion of God the apostles enjoyed, through the Spirit of God, who
guided them into all truth (John 13: 16). How superior, then,
was their knowledge to that of worldly philosophy, even if it
embraced the collective knowledge of all men.] 13 Which
things also we speak, not in words which man's
wisdom teacheth, but which the Spirit teacheth; com-
bining spiritual things with spiritual words. [Here
again we have a clear claim to inspiration, and not only
so, but verbal inspiration. Paul did not reason after the
manner of worldly philosophers, but imparted his truth under
the guidance of the Spirit, who taught him the words to use,
so that he taught spiritual truths with spiritual words, a fitting
combination. The leaders of our current Reformation did well
in conforming to this rule, by seeking to express Bible thoughts
in Bible language. To Paul the terms and phrases of theology
would have been as distasteful as those of philosophy, because
equally man-made and unspiritual.] 14 Now the natural
man receiveth not the things of the Spirit of God : for
they are foolishness unto him ; and he cannot know
them, because they are spiritually judged. [As sound is
perceived by the ear, and not by the eye, so the spirit of man per-
ceives spiritual things which can not be comprehended by his
62 FIRST EPISTLE TO THE CORINTHIANS
psychic nature. But a man who has Hvecl on the low psychic
plane — a carnal, sensuous victim to bodily appetites — has, by
neglect, let his spiritual faculties become so torpid, and by sin
so deadened them, that the spiritual things of God become as
foolishness to him, despite their worthiness — i Tim. i: 15. J
15 But he that is spiritual judgeth all things, and he
himself is judged of no man. 16 For who hath known
the mind of the Lord, that he should instruct him ?
But w^e have the mind of Christ [A spiritual man,
helped by the indwelling Spirit of God, is enabled to judge
of things divine, and much more of things human. But he
himself can not be judged of carnal men, because they have
no knowledge of those things by which they should weigh or
estimate him. Could a man know God so as to instruct
him ? Surely not. No more, then, could a man counsel,
judge or instruct a man who, by the inspiring power of the
Spirit, thinks the thoughts and has the mind of Christ. Jesus
revealed his mind to the apostles (John 15: 15), and also to
Paul as one of them — Gal. i: 11, 12.]
III.
SUPREMACY OF GOD AND THE CHURCH.
3: 1-23-
1 And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal, as unto babes in Christ.
[The simplicity of Paul's instruction had given occasion to the
false apostles (2 Cor. 11: 12-15) to criticize him as a shallow
teacher (2 Cor. 10: 10), rather than as one who had "the mind
of Christ." To this the apostle replies that their own immature
condition up to the time when he left them, rendered them
'incapable of any fuller instruction ; for, far from being mature
disciples (ch. 2: 8: Eph. 4: 13), they were still swayed by the
prejudices and passions of the unregenerate life out of whicn
they had been but lately born, and to which they were not
wholly dead.] 2 I fed you with milk, not with meat , for
SUPREMACY OF GOD 63
ye were not yet able to hear it [he had merely grounded
them in first principles, and had not enlightened them as to
those higher doctrines which lead on to perfection, "because
they could not grasp them. Comp. Heb. 5: 11-6: 2; i Pet. 2:
2; Mark 4: 33; John 16: 12]: nay, not even now are ye
able; 3 for ye are yet carnal [showing undue reverence
for men, etc.] : for whereas there is among you jealousy
and strife, are ye not carnal [Gal. 5: 19, 20; Jas. 3: 16],
and do ye not walk after the manner of men ? 4 For
w^hen one saith, I am of Paul; and another, I am of
Apollos ; are ye not men ? [Surely the Corinthians had no
ground to argue with Paul as to their condition when he was
among them, for their present condition was no better, since
they weie still swayed by the same prejudices and passions,
and were showing themselves worldlings, rather than Spirit-
led Christians — Gal. 5: 25. J 5 What [the neuter of disparage-
ment] then is Apollos? and what is Paul? Ministers
[literally, deacons, z. ^., servitors — Acts 6:2; Col. 1:7; not
leaders— Luke 22: 25, 26] through whom ["not in whom" —
Bengel] ye believed ; and each as the Lord gave to him.
[i. e., gave spiritual gifts (Rom. 12:6); and success.] 6 I
planted, Apollos watered ; but God gave the increase.
7 So then neither is he that planteth anything [in him-
self, without Christ — 2 Cor. 12: 12; John 5:4, 5, 16], neither
he that watereth ; but God that giveth the increase.
[Paul brought them into the vineyard or kingdom, Apollos
instructed them; but God gave the results, causing them to
live and grow, and so to God alone was due the honor and
praise (Ps. 115: i). Paul regarded it as his especial duty
^because of his apostleship to tarry in no territory already
occupied, but to press into new fields and plant churches, leav-
iiig others to help water them — Rom. 15:20; 2 Cor. 10:15,
16.] 8 Now he that planteth and he that watereth are
one [with respect to their purposes, or the ends for which they
labor : hence, not rivals] : but each shall receive his own
reward according to his own labor. [Since God gives
the increase, the reward will be proportioned to fidelity, etc.,
64 FIRST EPISTLE TO THE CORINTHIANS
rather than to results.] 9 For we are God's fellow-
workers: ye are God's husbandry, God's building
[The supreme ownership of God is here emphasized, as is
shown by the three possessives. Paul and Apollos were not
fellow-workers with God, but fellow-workers with each other
under God. The Corinthians were God's field in which they
labored, or his building which they reared; but workers, field
and building all belonged to God.] 10 According to the
grace [apostleship with its attendant gifts — Rom. i: t;; Gal. i;
15, 16; Eph. 3: 8] of God which was given unto me, as
a wise masterbuilder I laid a foundation [In Corinth
Paul had preached Christ as the foundation of the church and
of each individual Christian, and this foundation admitted no
mixture of philosophy and no perversion which could produce
sects (Gal. i: 9). All this Paul asserts without any shadow of
boasting, for the skill or wisdom by which he had done it had
been imparted to him by God] ; and another buildeth
thereon. But let each man take heed how he buildeth
thereon. 11 For other foundation can no man lay
than that which is laid [of or by God the Father (i Pet. 2:
6) ; God laid him by gift, Paul by preaching], which is Jesus
Christ. [Paul had laid Christ as the foundation (Matt. 16:
18; Acts 4: II, 12; Eph. 2: 20) ; and others (each being indi-
vidually responsible, hence the singular) had been building
carnal, worldly-minded factions upon it, and these are warned
that the superstructure should comport with the foundation, for
so worthy a foundation should have a correspondingly worthy
structure.] 12 But if any man buildeth on the founda-
tion gold, silver, costly stones, wood, hay, stubble ; 13
each man's work shall be made manifest : for the day
[the judgment day] shall declare it, because it is revealed
in fire [as to its quality] ; and the fire itself shall prove
each man's work of what sort it is. [All of the building
materials here mentioned were familiar in Corinth. The first
three kinds were found in their fireproof temples— material
worthy of sacred structures, and the latter three were used in
their frail, combustible huts which were in no way dedicated
SUPREMACY OF GOD 65
to divinity. The argument is that Corinthian Christians should
build the spiritual temple of God, the church, with as good
spiritual material as the relative earthly material employed by
their fathers in constructing idolatrous shrines. The church
should be built of true Christians, the proper material ; and not
of worldly-minded hypocrites, or those who estimate the
oracles of God as on a par with the philosophies of men. The
day of judgment will reveal the true character of all who are
in the church, as a fire reveals the character of the material in
a temple structure. The Roman Catholic doctrine of purga-
tory is in some measure founded on this passage ; but the con-
text shows a purging of all evil men from the church as an
entirety. There is no hint that the evil in the individual is
purged by fire, leaving a r;ssiduum of righteousness. Our sins
are not purged by fire, but by the blood of Christ, and without
the shedding of blood there is no remission — Heb. 9: 22.]
14 If any man's work shall abide which he built there-
on, he shall receive a reward. 15 If any man's work
shall be burned, he shall suffer loss [if a teacher's dis-
ciples endure the test of judgment, he shall receive a reward,
of which his converts will be at least a part (i Thess. 2: 19;,
Phil. 2: 16); but if his disciples do not stand that test, he shall
of course lose whatever property he had in them, and perhaps
more— 2 John 8] : but he himself shall be saved ; yet so
as through fire. [The teacher may of course be saved
independently of his disciples, for salvation is a gift and not a
reward; but he will be saved as a steward who has lost the
things of his stewardship ; as a tenant who has had his harvest
burned, or as a contractor whose structure has gone up in
flames: see verse 9.] 16 Know ye not [a touch of amaze-
ment at their ignorance] that ye are a temple of God, and
that the Spirit of God dwelleth in you ? [In verse 9 he
had called them God's building; he now reminds them of what
kind the building was, and how exalted were its uses. The
Jerusalem temple was honored by the Shechinah, but the
church by the very Spirit of God.] 17 If any man destroy-
eth the temple of God, him shall God destroy \ for the
66 FIRST EPISTLE TO THE CORINTHIANS
temple of God is holy, and such are ye. [The factions
are here plainly made aware of the magnitude of their sin,
and the severity of their punishment. They were destroying
the church by their divisions (Eph. 5: 27), maiming and dis-
membering it by their discordant factions — 2 Pet. 2:1.] 18
Let no man deceive himself. [By thinking himself wise
enough to amend or modify God's truth.] If any man
thinketh that he is wise among you in this world, let
him become a fool, that he may become wise. [Let
such a one become a fool in the world's sight, as Paul was
(Acts 26: 24 ; ch. 4: 10), that by preaching the so-called fool-
ishness of God he may learn the real wisdom of it.] 19 For
the w^isdom of this w^orld is foolishness w^ith God.
For it is written [Job 5: 13], He that taketh the wise
in their craftiness : 20 and again [Ps. 94: 11], The Lord
knoweth the reasonings of the wise, that they are
vain. [Alford interprets the passage thus: "If God uses the
craftiness of the wise as a net to catch them in, such wisdom is
in his sight folly, since he turns it to their own confusion."
How foolish to modify or adapt the gospel to make it palatable
and acceptable to sectarian spirits or worldly minds ! Man is to
be adjusted to God, not God to man, for he is unchangeable
— Jas. i: 17; Heb. 13: 8.] 21 Wherefore let no one glory
in men. [A returning upon the thought at ch. 1:31.] For
all things are yours [why, then, grasp a paltry part and
forego the glorious whole ?] ; 22 whether Paul, or ApoUos,
orCephas,orthe world [Matt. 5: 5; Mark 10: 29, 30], or life
[with its possibilities], or death [with its gain— Phil, i: 21],
or things present, or things to come [Rev. 21: 5-27] ;
all are yours [This is a positive, as Rom. 8: 38, 39 is a
negative side of the truth at Rom. 8: 28. All things further,
and nothing hinders the saint's prosperity] ; 23 and ye are
Christ's [and hence not the property of his servants] ; and
Christ is God's. [These words are an echo of the prayer of
the Master at John 17: 21-23. The church must have perfect
unity in Christ that Christ may maintain his unity with God.
Christ must of necessity quiet all contention between the mem-
SUPREMACY OF GOD 67
bers of his body (i Cor. 12: 12); for if he is at variance with
himself, how can he have unity with the Father? Variance is
an infalHble proof of imperfection, and imperfection can not
have unity with God, who is perfection — Matt. 5: 48.]
IV.
APOSTOLIC STEWARDSHIP AND AUTHORITY.
4: 1-21.
1 Let a man so account of us, as of ministers of
Christ, and stewards of the mysteries of God. [Paul
here gives the rule by which apostles and evangelists are to be
estimated. They are not to be magnified, for they are serv-
ants, nor are they to be deprecated because of the value and
importance of that which is entrusted to them as stewards.
The term "ministers" here means \\\.^x2>S\.y under-row ers. The
church is a ship, or galley; Christ is the chief navigator, or
magisteriu77i ; and all the evangelists and teachers are mere
oarsmen with no ambition to be leaders. In the second figure
the church is a household, God is the householder, the gospel
truths are the food and other provisions which are dispensed
by the evangelists or stewards.] 2 Here, moreover, it is
required in stewards, that a man be found faithful.
[It was not expected of the steward that he would procure or
provide ; he was merely to distribute that which was provided
by the master. The apostles were not philosophers burdened
with the discovery and invention of truth, but were mere dis-
pensers of truth revealed to them by God — truth which must
be thus revealed because it can not be discovered by any
process of ratiocination. If the apostles faithfully rehearsed
that which was revealed, nothing more could be asked of
them.] 3 But with me it is a very small thing that I
should be judged of you, or of man's judgment: yea,
I judge not mine own self. 4 For I know nothing
against myself ; yet am I not hereby justified : but he
that judgeth me is the Lord. [Paul is not arrogantly
68 FIRST EPISTLE TO THE CORINTHIANS
vaunting himself as disdaining the good or bad opinion of the
Corinthians, but pointing out the inadequacy of all human
judgment, even his own, to decide that which God alone can
decide. God gave the office and fixed the manner in which
its duties should be discharged, and so God alone can judge the
officer (Rom. 14: 4). One might do wrong unconsciously, and
yet justify himself — Ps. 19: 12 ; i John 3: 20.] 5 Wherefore
judge nothing before the time, until the Lord come,
who will both bring to light the hidden things of
darkness, and make manifest the counsels of the
hearts ; and then shall each man have his praise from
God. [The revelation or manifestation of things which shall
accompany the Lord's coming, was mentioned in our last sec-
tion. In the light of that hour, not only the deeds of men
will be manifest, but even the motives which prompted the
deeds. The Corinthians, having no adequate means of telling
whether Paul spoke less or more than was revealed, would
have to wait until that hour of revelation before they could
judge him accurately and absolutely. If he was then ap-
proved, he would receive not only their praise, but the praise
of God — Matt. 25: 21.] 6 Now these things, brethren, I
have in a figure transferred to myself and ApoUos for
your sakes ; that in us ye might learn not to go beyond
the things which are written ; that no one of you be
puffed up for the one against the other. [Though
neither Paul nor Apollos had headed a faction in Corinth, Paul
has spoken in this Epistle as though they had done this, and that
he might spare the feelings of the real leaders in faction he
had put himself and Apollos in their places, and had shown the
heinousness of their supposed conduct as reproved by many
passages of Scripture. He had done this that the Corinthians,
seeing the evil of such a thing even in an apostle, might see it
more plainly in their little local party leaders, and might not
boast themselves of any one leader to the disparagement of
another. We may be sure that those who were puffing them-
selves up in one, were correspondingly busy traducing the
other.] 7 For who maketh thee to differ? and what
APOSTOLIC STEWARDSHIP 69
hast thou that thou didst not receive? but if thou
didst receive it, why dost thou glory as if thou hadst
not received it? [God had made them to differ both in
natural and in spiritual gifts (Rom. 12: 3-8). If, then, one had
more subtle reasoning faculties than another, what ground had
he for boasting, since his superiority was due to the grace of
God in bestowing it, and not to himself in acquiring it ?] 8
Already ye are filled [with self-satisfaction], already ye
are become rich [with intellectual pride], ye have come
to reign without us [Ye have so exalted yourselves that we
poor apostles have become quite needless to your lordly inde-
pendence. The inflated self-esteem of the Corinthians was
like that of the Laodiceans some twoscore years later — Rev.
3: 17, 18] : yea and I would that ye did reign, that we
also might reign with you. [Here, moved by his ardent
affection, the apostle passes instantly from biting sarcasm to a
divinely tender yearning for their welfare. He wishes that
they possessed in reality that eminence which existed only in
their conceit. How different, then, would be his own condition.
Their true development was his joy, their real elevation his
exaltation, and their final triumph in Christ his crown of glory-
ing (i Thess. 2:19; 9:23). From the brilliant picture thus
raised before his imagination, Paul turns to depict his true con-
dition, in all its unenviable details.] 9 For, I think, God
hath set forth us the apostles last of all, as men
doomed to death : for we are made a spectacle unto
the world, both to angels and men. [As, after the end
of the performance, condemned criminals were brought into
the amphitheater and made a gazing-stock to the populace
before their execution, so the apostles seemed to be exhibited
to public contempt.] 10 We are fools for Christ's sake,
but ye are wise in Christ; we are weak, but ye are
strong ; ye have glory, but we have dishonor. [In this
verse Paul resumes his satire, contrasting the vain imaginations
of the Corinthians with the real condition of the apostles, him-
self in particular.] 11 Even unto this present hour we
both hunger, and thirst, and are naked, and are buffeted
6
70 FIRST EPISTLE TO THE CORINTHIANS
[smitten with the clenched fist], and have no certain dwell-
ing-place [Matt. 8: 20; 10: 23] ; 12 and we toil, working
with our own hands : being reviled, we bless [Luke 6:
27; I Pet. 2: 23] ; being persecuted, we endure ; 13 being
defamed, we entreat [Matt. 5: 44] : we are made as the
filth of the world, the offscouring of all things, even
until now. ["Filth" indicates either rubbish swept up, or
such foulness as is cleansed by washing. ''Offscouring" in-
dicates dirt removed by scraping or scouring. Each neighbor,
hood to which the apostles came hastened to be cleansed
of their presence.] 14 I write not these things to
shame you [to make you feel how contemptible you are in
adding to my many sorrows and burdens], but to admonish
you as my beloved children. [As to the foolishness of your
conceit.] 15 Though ye have ten thousand tutors [liter-
ally, pedagogues : the large number rebukes their itch for
teachers] in Christ, yet have ye not many fathers [they
had but one— Paul] ; for in Christ Jesus I begat you
through the gospel. [In the first, or highest, sense disciples
are begotten by the will of God (John i: 13) ; but in a secondary
sense they are begotten by the teacher of gospel truths (Jas.
i: 18). The Corinthians had many builders, but one founder;
many waterers, but one planter; many tutors, but one father.
He had rights, therefore, which could never be rivaled.] 16
I beseech you therefore, be ye imitators of me. [Again,
in the highest sense we can only be imitators of God (Eph.
5: i) ; but in a secondary sense the Corinthians could imitate
Paul — his humility, faithfulness, self-sacrifice and industry, as
did the Thessalonians — i Thess. 1:6.] 17 For this cause
have I sent unto you Timothy, who is my beloved and
faithful child in the Lord, who shall put you in re-
membrance of my ways w^hich are in Christ, even as I
teach everywhere in every church. [To aid you in
imitating me, I have sent Timothy. He can tell you how I
teach, not accommodating the gospel to the prejudices and
foibles of any locality ; and he can, as my spiritual son, aid
you by his own manner of life to remember mine. Paul knew
APOSTOLIC STEWARDSHIP 71
that as soon as they heard of this sending of Timothy, his
enemies would conclude that he had sent a messenger because
he was afraid to face the church himself. Instantly, therefore,
he proceeds to counteract this conclusion.] 18 Now some
are puffed up, as though I were not coming to you. 19
But I will come to you shortly [as he did], if the Lord
will [J as. 4: 15] ; and I will know, not the word of them
that are puffed up, but the power. [I will test not their
rhetorical ability, but their power, whether they can stand
against that which I possess as an apostle.] 20 For the
kingdom of God is not in word, but in power. 21
What will ye? [which do you choose or prefer?] shall I
come unto you with a rod [to punish you], or in love and
a spirit of gentleness ? [Because ye will have repented of
your factious spirit.]
PART SECOND.
APOSTOLIC RESPONSES AND CONCLUSIONS.
5:1-16:24.
I.
RESPONSE TO REPORT OF INCEST.
5: I-I3-
1 It is actually reported that there is fornication
among you, and such fornication as is not even among
the Gentiles, that one of you hath his father's wife.
[/. e., his step-mother. She was probably a pagan, and hence
is not rebuked. The offense of the Corinthians had been
magnified in that they had let Paul find out their sin by public
gossip. Though they had written to him seeking light on other
matters (ch. 7: i), they had not even mentioned this deplorable
wickedness. Such incest was of course condemned by the
Jewish law (Lev. 18:8; Deut. 27:20). But even Corinth,
moral cesspool that it was, would be scandalized by such a
72 FIRST EPISTLE TO THE CORINTHIANS
crime, for it was condemned alike by Greeks and Romans.
See the (Edipus of Sophocles, the Hippolytus of Euripides, and
Cicero's Pro Cluentio, 5. As to such a case Cicero uses these
words: '*0h, incredible wickedness, and— except in this
woman's case — unheard in all experience!"] 2 And ye are
puffed up, and did not rather mourn, that he that had
done this deed might be taken away from among you.
[Our last section shows in what manner they had been puffed
up. Had they been mourning over their real sinfulness, instead
of priding themselves in their philosophical knowledge, this
offender would have been taken away by excommunication.]
3 For I verily, being absent in body but present in
spirit, have already as though I v^ere present judged
him that hath so wrought this thing [The swiftness of
Paul's judgment stands in sharp contrast with the tardiness and
toleration of the Corinthians. The broken structure of this
verse and the one which follows it, shows Paul's deep emotion.
"The passage is, as it were, written with sobs." — Wo7'dswo7^th~\j
4 in the name of our Lord Jesus, ye being gathered
together, and my spirit, with the power of our Lord
Jesus, 5 to deliver such a one unto Satan for the de-
struction of the flesh, that the spirit may be saved in
the day of the Lord Jesus. [The full assembly of the
church was required, for the discipline was to be administered
by the entire body. The marked way in which Paul assured
them of his presence, and the peculiar punishment which he
directs to be administered, have led many to believe that he
promises to be present in some miraculous spiritual manner
(Col. 2: 5 ; comp. 2 Kings 5: 26) ; so as to use his miraculous
power to smite the offender with sickness, or some bodily in-
firmity, as the phrase "deliver . . . unto Satan" is taken to
mean. Acts 5: i-ii; 13:11; i Tim. 1:20, being cited to
sustain this meaning. The argument is very flimsy, and is not
sustained by the facts recorded in this case. The meaning is
that Paul, having commanded the condemnation of the culprit,
will be spiritually present to aid the church in that condemna-
tion. The offender, being excluded from the kingdom of God,
RESPONSE TO REPORT OF INCEST 73
is to be thrust back into the kingdom of Satan, that the sense
of his loneliness, shame and lost condition may cause him to
repent, and mortify or subdue his flesh, /. e., his lust, after
which his spirit, being thus delivered, might be saved. The
sequel of the case comports with this interpretation, and there
is no hint that the man ever suffered any corporeal punish-
ment. See 2 Cor. 2: 5-8.] 6 Your glorying is not good.
[Their glorying was sinful enough at best, but much more so
when it was so inopportune,] Know ye not that a little
leaven leaveneth the w^hole lump? 7 Purge out the
old leaven, that ye may be a new lump, even as ye
are unleavened. For our passover also hath been
sacrificed, even Christ: 8 wherefore let us keep the
feast, not with old leaven, neither with the leaven of
malice and wickedness, but with the unleavened bread
of sincerity and truth. [Verses 6-8 form an enlargement
of verse 2. The reference to the passover was probably sug-
gested by the season of the year (ch. 16:8), and was very
apropos. Leaven is a type of evil, illustrating the hidden
constant way in which it spreads. To the Jew it was a symbol
of the corruption of Egypt, and he was directed just before
the passover to search for it diligently in every part of his
house, and remove it (Ex. 12: 15). But to the Christian Christ
is a perpetual sacrifice, an ever-present paschal Lamb, demand-
ing and enforcing constant vigilance and unceasing cleanliness.
The individual must put away every sinful habit of the old life.
The church must purge itself of all whose lives are sources of
corruption.] 9 I wrote unto you in my epistle [see intro-
duction] to have no company with fornicators ; 10 not
at all meaning with the fornicators of this world, or
with the covetous and extortioners, or w^ith idolaters;
for then must ye needs go out of this world [In this
earlier Epistle the apostle had directed that fornicators and
other backsliders inside the church, should be treated as out-
casts, since they were so regarded of God (Eph. 5: 5 ; Gal. 5:
19-21). But he had been misunderstood, and had been thought
to say that fornicators, etc., outside the church were to be
74 FIRST EPISTLE TO THE CORINTHIANS
wholly avoided ; a very impractical precept, which could only
be obeyed by migrating to another planet, since this world is
steeped in sin— comp. John 17: 15] : 11 but as it is, I wrote
unto you not to keep company, if any man that is
named a brother be a fornicator, or covetous, or an
idolater [Col. 3: 5], or a reviler, or a drunkard, or an ex-
tortioner; with such a one no, not to eat. [Have no inter-
change of hospitality which would imply brotherly recognition,
lest the church should thereby not only be disgraced, but cor-
rupted—i Cor. 15:33.] 12 For what have I to do with
judging them that are without? Do not ye judge them
that are within? 13 But them that are without God
judgeth. [These facts showed that the apostle had referred
to those within the church ; the discipline of those without is
exclusively in the hands of God.] Put away the wicked
man from among yourselves. [A summary command as
to him and other wicked men.]
II.
RESPONSE TO RUMORS OF LITIGATION, ETC.
6: 1-20.
1 Dare any of you, having a matter against his
neighbor, go to law before the unrighteous, and not
before the saints? [i. Division, 2. Incest, 3. Litigation:
such is the order of Paul's rebukes. With reckless audacity
the Corinthians, by indulging in litigation and submitting their
causes to pagan tribunals, were not only disobeying the Lord's
command (Matt. 18: 15-17), but were also committing treason
against their present brotherhood and their future status as
judges. It appears that even the Jews refused to sue each
other before pagan tribunals — Josephus Ant. 14: 10-17.] 2 Or
know ye not that the saints shall judge the world?
and if the world is judged by you, are ye unworthy
to judge the smallest matters? 3 Know ye not that
we shall iud^e angels ? how much more, things that
RESPONSE 7 0 RUMORS, ETC, 75
pertain to this life ? [They were permitting themselves to
be judged by those whom they were appointed to judge. To
prove that the saints will participate with Christ in the final
judgment, the following passages are often cited (Ps. 49: 14 ;
Dan. 7:22-27; Matt. 19:28; 20:23; Jude ^6 ; Rev. 2:26; 3:
21 ; 20: 4). It is doubtful if any of these are applicable; the
manner of our participation is nowhere explained. Barrow
suggested that in the order of the judgments the saints would
be justified first (Matt. 25: 41), after which they would sit with
Christ as assessors, or associate judges, in the condemnation
of the wicked and the evil angels, and his view is pretty gener-
ally received. But it is more probable that the saints will only
participate as mystically united with Christ the judge, just as,
by mystical union, they are kings and priests, though in no sense
exercising these offices literally. The church shall judge the
world in Christ her head. But the point made by Paul is that
those whom God honors by association in so important a judi-
cature may well be entrusted to judge trivial matters; for the
weightiest matter of earth is light compared with the questions
of eternal destiny decided on that day.] 4 If then ye have
to judge things pertaining to this life, do ye set them
to judge who are of no account in the church ? 5 I
say this to move you to shame. [If called on as a church
to judge any matter, would you choose its simpletons and
numbskulls as judges? I ask this to make you ashamed, for
ye do even more foolishly when you submit your cases to world-
lings, who are even less competent judges.] W^hat, cannot
there be found among you one wise man who shall
be able to decide between his brethren, 6 but brother
goeth to law with brother, and that before unbelievers?
[This question is a crushing rebuke to their vaunted pride as
learned sages. The rebuke is intensified by the phrase "know
ye not," which is used six times in this chapter, four times in
the rest of his writing to the Corinthians, and only twice by him
elsewhere — Rom. 6:16; 11:2; comp. Matt. 12:3.] 7 Nay,
already [before ye even begin civil action] it is altogether
a defect in you, that ye have lawsuits [more correctly,
76 FIRST EPISTLE TO THE CORINTHIANS
matter worthy of litigation] one with another. [Here
Paul emphasizes the ripened state of their criminality by
condemning even its germinal stage as a defect.] Why
not rather take wrong? why not rather be defrauded?
8 Nay, but ye yourselves do wrong, and defraud, and
that your brethren. [Far from enduring wrong and obeying
Christ (Matt. 5:40; i Pet. 2:22; comp. Prov. 20:22), they
were actually perpetrating wrong upon their brethren. In
view of this flagrant wickedness Paul proceeds to warn them
of the results of wickedness, and of their professed repentance
as to it.] 9 Or know ye not that the unrighteous shall
not inherit the kingdom of God? [That glorious celestial
kingdom of which the church is the earthly type.] Be not
deceived [so as to think sin will not result in punishment
— Gal. 6: 7] : neither fornicators, nor idolaters, nor
adulterers, nor effeminate [catamites], nor abusers of
themselves with mea [Rom. 1:26, 27], 10 nor thieves,
nor covetous, nor drunkards, nor r e viler s, nor extor-
tioners, shall inherit the kingdom of God. [Paul here
accords with James that faith without works is dead (Jas. 2: 17).
Our highest privileges may be abrogated by sin.] 11 And
such were some of you [they had been true Corinthians] :
but ye were washed [Acts 22: 16; Eph. 5: 26; Tit. 3: 5 ;
Heb. 10:22], but ye were sanctified [set apart to God's
uses], but ye were justified in the name of the Lord
Jesus Christ [counted righteous after the remission of your
sins], and in the Spirit of our God. [The work being
consummated by the Holy Spirit— Acts 2: 38.] 12 All things
are lawful for me ; but not all things are expedient.
[The abruptness here suggests that, in palliation of their undue
laxity and toleration, they had in their letter (7: i) urged this
rule ; which they had doubtless learned from Paul (ch. 10: 23 ;
Gal. 5: 23). Hence Paul takes up the rule to show that it does
not avoid the disinheriting of which he has just spoken.] All
things are lawful [literally, within my power] for me ; but
I will not be brought under the power of any. [They
had erred in taking the rule as to things indifferent, such as
RESPONSE TO RUMORS, ETC. 77
natural appetites, and so applying it as to make it cover not
only sinful things, but even those grossly so, such as sensuous
lusts (comp. I Pet. 2: 16). The rule is properly applied by the
apostle at ch. 8: 8-10. He here refutes their ideas as to the
rule by showing that their application of it would gender
bondage, as excess of freedom invariably does.] 13 Meats
for the belly, and the belly for meats : but God shall
bring to nought both it and them. But the body is not
for fornication, but for the Lord ; and the Lord for the
body : 14 and God both raised the Lord, and will raise
up us through his power. 15 Know ye not that your
bodies are members of Christ ? [parts of his body (ch. 12 :
27; Eph. 5:30); branches of the Vine — John 15:5] shall I
then take aw^ay the members of Christ, and make them
members of a harlot? God forbid. [Literally, let it
never be ; a phrase often used by Paul when indignantly re-
jecting a false conclusion.] 16 Or know ye not that he
that is joined to a harlot is one body? [as if in Satanic
marriage] for, The twain, saith he [Gen. 2: 24 ; Matt. 19:
5 ; Eph. 5: 31], shall become one flesh. 17 But he that
is joined unto the Lord is one spirit. [Having closest
spiritual union with Christ — Gal. 2: 20; 3: 27 ; Col. 3: 17.] 18
Flee fornication. [As Joseph did— Gen. 39: 12.] Every
sin that a man doeth is without the body; but he
that committeth fornication sinneth against his own
body. [Paul notes the mutual adaptation or correlation
between the belly and food, but asserts that this correlation
is transient, and will be demolished by death. A subservient
correlation also exists between husband and wife, for they
twain become one flesh, and the innocency of their union does
not interfere with the relation of either to God, which is the
body's supreme correlation. But there is no lawful correlation
between the body of the Christian and that of the harlot, and
such a correlation can not be subservient to the body's supreme
correlation, but is repugnant to it. The correlation between
the stomach and food is transient, ending at death ; but that
between the body and the Lord is made eternal by the resur-
78 FIRST EPISTLE TO THE CORINTHIANS
rection. Now, other sins, even drunkenness and gluttony, are
sins without the body ; z. e., sins against those parts of the body
that shall not inhere to it in the future state (Rev. 7: 16), and
hence do not strike directly at that future state ; but fornication
joins the whole body in sinful union to a body of death, so that
it becomes one flesh with the condemned harlot, thereby
wholly severing itself from the mystical body of life in Christ,
and thus it does strike directly at the body's future state. 19
Or know^ ye not that your body is a temple of the Holy
Spirit which is in you, which ye have from God? [as
the whole church is a temple (ch. 3: 16; Rom. 14:8), so also
the body .of each individual Christian is likewise a temple]
and ye are not your own ; 20 for ye were bought
with a price [sold to sin (i Kings 21: 20; Rom. 7: 14), we
have been redeemed by the blood of Christ — Acts 20:28;
Rom. 6:16-22; Heb. 9:12; i Pet. 1:18, 19; Rev. 5:9]:
glorify God therefore in your body. [Since our bodies
belong to God, they should be used to glorify him. The whole
passage confutes the slander of those materialists who contend
that Christianity depreciates the body.]
III.
RESPONSE AS TO MARRIAGE.
7: 1-40.
1 Now concernmg the things w^hereof ye wrote
[Hitherto Paul has written concerning things which he learned
by common report ; he now begins to reply to questions which
they had asked him in their letter. As we come to the several
answers we will state the probable form of the question, as an
aid to interpretation. All of the apostle's answers, however,
have reference to then existing conditions, which were very
stringent and threatening. His advice is therefore to be wisely
and conscientiously applied by modern Christians after weighing
differences between present conditions and those which then
existed. First question : Is marriage to be desired or avoided
RESPONSE AS TO MARRIAGE 79
by Christians? Paul answers]: It is good [advisable,
proper] for a man not to touch [marry] a woman. 2
But, because of fornications, let each man have his
own wife, and let each woman have her own husband.
[Paul does not discourage marriage, much less forbid it (i Tim.
4: 3 ; Heb. 13: 4). Moreover, while he begins by counseling
the Corinthians to abstain from it under their present con-
ditions (verse 26), he tempers and practically countermands
his counsel because of the prevalent licentiousness in Corinth,
against which matrimony, being man's normal state, was a
great safeguard.] 3 Let the husband render unto the
wife her due : and likewise also the wife unto the
husband. 4 The wife hath not power over her own
body, but the husband : and likew^ise also the husband
hath not power over his own body, but the w^ife. 5
Defraud [deprive] ye not one the other, except it be by
consent for a season, that ye may give yourselves unto
prayer, and may be together again, that Satan tempt
you not because of your incontinency. 6 But this I
say by w^ay of concession, not of commandment.
[That his readers may understand his counsel, Paul discusses
the marriage state, and shows that the reciprocal rights of the
parties thereto forbid abstinence to either husband or wife,
save in cases where one wishes to devote a season to prayer;
but even here the abstinence must be by mutual consent, and
the apostle does not enjoin it, but merely concedes or permits
it at such times, because the higher duty of prayer may for a
season suspend conjugal duty. But here again caution must
be observed, lest too prolonged abstinence might work temp-
tation to either party, especially the prayerless one.] 7 Yet I
would that all men were even as I myself. Howbeit
each man hath his own gift from God, one after this
manner, and another after that. 8 But I say to the
unmarried and to widows. It is good for them if they
abide even as I. 9 But if they have not continency,
let them marry: for it is better to marry than to burn.
[In contrast with the enforced indulgence of matrimony, Paul
80 FIRST EPISTLE TO THE CORINTHIANS
sets up his own life of abstinence as preferable, but only to
such as have with him a gift of absolute self-control. But all
have not this gift, for God's gift* are infinitely various. He
therefore advises the unmarried who have the gift of self-
control to remain unmarried, but those lacking it should avoid
unlawful lusts by marriage. In short, then, the single state is
preferable in troublous times to such as have Paul's continence.
Second question : Is marriage to be dissolved when one party
believes, and the other does not? It is likely that this question
was raised by the Judaizers, for while the original law given
by Moses only forbade marriage with the seven Canaanitish
nations (Deut. 7: 1-3), yet the prophets and rulers so inter-
preted the law as to make it include Egyptians and Edomites
(i Kings 11: I, 2; Ez. 9: I, 2), and at last it came to be un-
derstood that Jews were forbidden to marry outside their own
nation (Josephus Ant. VIII. 7: 5 ; XI. 5: 4 ; XI. 7: 2 ; XL 8: 2 ;
XII. 4: 6), and the children of such marriages were regarded as
illegitimate— Ez. 10: 3.] 10 But unto the married I give
charge, yea not I, but the Lord [by his own lips — Matt. 5:
31, 32; 19: 3-12; Mark 10: 12], That the wife depart not
from her husband 11 (but should she depart, let her
remain unmarried, or else be reconciled to her hus-
band); and that the husband leave not his wife. 12
But to the rest [the further application of the law or prin-
ciple] say I [as an inspired apostle], not the Lord [with his
own lips] : If any brother hath an unbelieving w^ife, and
she is content to dwell with him, let him not leave her.
13 And the woman that hath an unbelieving husband,
and he is content to dwell with her, let her not leave
her husband. 14 For the unbelieving husband is sanc-
tified in the wife [The word "sanctified" is here used in the
Jewish sense of being not unclean, and therefore not to be
touched], and the unbelieving wife is sanctified in the
brother [her husband] : else were your children unclean ;
but now are they holy. [Holy is contrasted with unclean,
and means the same as "sanctified."] 15 Yet if the un-
believing departeth, let him depart : the brother or the
RESPONSE AS TO MARRIAGE 81
sister is not under bondage in such cases : but God
hath called us in peace. 16 For how knowest thou,
O wife, whether thou shalt save thy husband? or how
knowest thou, O husband, whether thou shalt save thy
w^ife? 17 Only, as the Lord hath distributed to each
man, as God hath called each, so let him walk. And
so ordain I in all the churches. [Paul first answers gener-
ally that under no conditions are the husband and wife to
separate (the single exception (Matt. 19: 9) not being given,
because not a point in controversy). This law, however, rests
not on Paul's authority alone (which some of the Judaizers
might question), but on that of the Lord himself, who plainly
propounded it, repealing the ordinances of Moses which were
contrary to it (see "Fourfold Gospel," p. 242). As an inspired
apostle, Paul applies this law to the case of Christians united
in wedlock with unbelievers, and declares that such should not
separate on account of their faith ; for the law of Christ so
reverses that of Moses that the Christian sanctifies or removes
the uncleanness of the unbelieving partner, and of the children.
But such unequal marriages are not favored by God (2 Cor. 6:
14), and therefore if the unbeliever be so intolerant as to refuse
to live with a converted partner, then the partner is not under
bondage to the unbeliever. But God calls the believer to a life
of. peace which forbids any such discordant acts as tend to
induce or drive the unbeliever to dissolve the marriage, for
by the exercise of Christian ger>tleness and forbearance the
believer may convert and save the unbeliever (i Pet. 3: i, 2).
As a summary rule for all things of a smaller nature, the apostle
says that each man must rest content to walk in the lot which
God has apportioned to him, not making his new religion an ex-
cuse for unwarranted changes. As this rule applied to all
churches, it worked no especial hardship to the Corinthians.]
18 Was any man called [converted] being circumcised?
let him not become uncircumcised. [i Mace, i: 15.]
Hath any been called in uncircumcision ? let him not
be circumcised. 19 Circumcision is nothing, and un-
circumcision is nothing ; but the keeping of the com-
82 FIRST EPISTLE TO THE CORINTHIANS
mandments of God. [is, in this connection, everything.]
20 Let each man abide in that calling [trade or social
condition] wherein he was called. 21 Wast thou called
being a bondservant? care not for it: nay, even if
["nay, even if" should read "but if"] thou canst become
free, use it {i. e., freedom] rather. 22 For he that was
called in the Lord being a bondservant, is the Lord's
freedman : likewise he that was called being free, is
Christ's bondservant. 23 Ye were bought with a price ;
become not bondservants of men. 24 Brethren, let
each man, wherein he was called, therein abide with
God. [/. e., abide with God in the calHng wherein he was
called. Taking up the rule of verse 17, Paul shows by way of
illustration its application to other matters. Christianity does
not require that Jews or Greeks change their nationality, for
nationality has nought to do with salvation, which rests wholly
on obedience to the law of Christ. Again, Christianity does
not demand that a man change his vocation or calling, if
honest and clean (comp. Luke 3: 12-14). Taking up the ex-
treme case of slavery, Paul counsels that a change is not to
be feverishly sought. If, however, freedom can be obtained,
it is to be preferred, and where master and slave are both
Christians it should be bestowed, for the slave is exalted to be
Christ's freedman (Luke i: 52), and the master is humbled in
Christ to be a servant (Matt. 20: 25-28). Acting under these
principles, Paul asked Philemon to free Onesimus. The price
which the Lord paid for his own when he gave his precious
blood as their ransom, so far exceeds that paid for them as
slaves that it nullifies slavery. Third question : Is celibacy
or virginity preferable to marriage? Paul answers:] 25
Now concerning virgins I have no commandment of
the Lord : but I give my judgment, as one that hath ob-
tained mercy of the Lord to be trustworthy. 26 I
think therefore that this is good by reason of the dis-
tress that is upon us, namely, that it is good for a man
to be as he is. 27 Art thou bound unto a wife ? seek
not to be loosed. Art thou loosed from a wife ? seek
RESPONSE AS TO MARRIAGE 83
not a wife. 28 But shouldest thou marry, thou hast
not sinned ; and if a virgin marry, she hath not sinned.
Yet such shall have tribulation in the flesh : and I
would spare you. [the pains and sufferings which will arise
by reason of your marriage ties.] 29 But this I say, breth-
ren, the time is shortened, that henceforth both those
that have wives may be as though they had none ; 30
and those that weep, as though they wept not ; and
those that rejoice, as though they rejoiced not; and
those that buy, as though they possessed not; 31 and
those that use the world, as not using it to the full :
for the fashion of this world passeth away. [At the
time of Paul's writing, a great social convulsion was expected.
The persecutions under Nero and his successors, and the
destruction of Jerusalem, were sufficient of themselves to form
the burden of many an awe-inspiring prophecy, and such were
no doubt plentiful. Because of the nearness of the impending
crisis Paul counsels each one to stay as he is, and refrain from
entangling himself with new ties and obligations ; for the trials
of the hour would require stoical fortitude of every disciple.
He gives this advice and that which follows simply as a Chris-
tian, and not as an inspired apostle.] 32 But I would have
you to be free from cares. He that is unmarried is
careful for the things of the Lord, how^ he may please
the Lord: 33 but he that is married is careful for the
things of the world, how he may please his wife, 34
and is divided. So also the woman that is unmarried
and the virgin is careful for the things of the Lord, that
she may be holy both in body and in spirit : but she
that is married is careful for the things of the world,
how she may please her husband. 35 And this I say
for your own profit ; not that I may cast a snare upon
you, but for that which is seemly, and that ye may
attend upon the Lord without distraction. [The less the
Christian is entangled with social ties, the freer he is to per-
form the Lord's service. Those who have no desire to marry
have larger liberty to do church work if they remain single.
84 FIRST EPISTLE TO THE CORINTHIAnS
But the apostle warns us not to turn his counsel into a snare
by construing it as a prohibition of marriage. Paul saw no
peculiar holiness in celibacy, for with him marriage was holy
(i Cor. 11:13; Eph. 5:25-32; comp. Rev. 4: 4; 21:2). He
merely states that unmarried people are less encumbered.] 36
But if any man thinketh that he behaveth himself un-
seemly toward his virgin daughter^ if she be past the
flower of her age, and if need so requireth, let him do
what he will ; he sinneth not ; let them [such daughters]
marry. 37 But he that standeth stedfast in his heart,
having no necessity, but hath power as touching his
own will, and hath determined this in his own heart,
to keep his own virgin daughter, shall do well. 38 So
then both he that giveth his own virgin daughter in
marriage doeth well; and he that giveth her not in
marriage shall do better. [Marriages in the East were
then, as now, arranged by the parents. If a parent saw fit to
marry his daughter he had a perfect right to do so and was
guilty of no sin, but if he heeded the apostle's warning as to
the coming trials and kept his daughter free from alliances
he acted more wisely. Fourth question : Should widows re-
marry? is answered thus:] 39 A wife is bound for so
long time as her husband liveth; but if the husband be
dead, she is free to be married to whom she will ; only
in the Lord. \_i. ^ , to a Christian.] 40 But she is happier
if she abide as she is, after my judgment: and I think
that I also have the spirit of God.
CONCERNING IDOLATROUS MEATf ETC. 85
IV.
FOURTH RESPONSE, CONCERNING IDOLA-
TROUS MEAT.
8: 1-13.
[The question which Paul here answers may be stated thus:
"Have not Christia?ts perfect liberty to eat meat that has beeii
sacrificed to idols ?'^ To this question the Corinthians seem
to have added a line or two of argument, that they might obtain
an affirmative answer, as appears by the apostle's reply.] 1
Now concerning things sacrificed to idols : We know
[ye say] that we all have knowledge. Know^ledge [I
reply] puffeth up, but love edifieth. [Hterally, buildeth
up.] 2 If any man thinketh that he knoweth anything,
he knoweth not yet as he ought to know [for humility
precedes true knowledge] ; 3 but if any man loveth God,
the same [/. e., God] is known by him. \i. e., the lover of
God (i John 4: 7). Before replying to the question, Paul deals
with the argument which accompanied it^ pointing out the fact
that their boasted knowledge was confessedly without love, and
being such it was puffing instead of building them up. But the
man who loves God, knows God ; and in the richness and
fullness of that knowledge is able to deal with such questions
as that which they ask. He now resumes answering their
question.] 4 Concerning therefore the eating of things
sacrificed to idols, we know that no idol is anything in
the world [Isa. 44: 9-20], and that there is no God but
one. 5 For though there be that are called gods,
whether in heaven [as celestial bodies, or as myths] or on
earth [as idols] ; as there are gods many [the Greek cities
had pantheons and temples filled with them], and lords many
[the Roman emperors, and even lesser dignitaries, demanded
that divine honors be paid them] ; 6 yet to us there is one
God, the Father [contradicting the many], of whom are
all things [whose creatorship undeifies all other beings, re-
7
86 FIRST EPISTLE TO THE CORINTHIANS
ducing them to mere creatures], and we unto him [created
as his peculiar treasure and possession, and hence exalted far
above the idols which we once worshiped] ; and one Lord
[also contradicting the many], Jesus Christ, through whom
are all things [as the Father's creative executive — John i: 3;
Heb. i: 2], and we through him. [regenerated and recon-
ciled to the Father.] 7 Howbeit there is not in all men
that knowledge [the apostle limits and corrects their state-
ment found in verse i] : but some, being used until now
[being but recently converted from paganism] to the idol, eat
as of a thing sacrificed to an idol ; and their conscience
being weak is defiled. 8 But food will not commend
us to God: neither, if w^e eat not, are w^e the worse ;
nor, if we eat, are we the better. [There is no inherent
virtue either in eating or fasting.] 9 But take heed lest by
any means this liberty of yours become a stumbling-
block to the weak. 10 For if a man see thee who hast
knowledge sitting at meat in an idol's temple [Literally,
idoleum, or idol-house ; a term coined by the Jews to avoid dese-
crating the word "temple" by applying it to seats of idolatry.
The idol temples were frequently used as banqueting-houses;
but for a Christian to feast in such a place was a reckless abuse
of liberty], will not his conscience, if he is weak, be
emboldened [literally, built up, as at verse i — built up in
evil, not in Christ] to eat things sacrificed to idols? [will
he not eat as a worshiper, and not sinless as you do?] 11
For through thy knowledge he that is weak perisheth,
the brother for whose sake Christ died. [Paul here
presents a new appeal, of unapproachable pathos and power.
The world had never before heard any such reason why mercy
should be shown to the weak.] 12 And thus, sinning
against the brethren, and wounding their conscience
when it is weak, ye sin against Christ, [who suffers with
the very least of his servants (Matt. 18: 6; 25: 40, 45). Corinth
was full of temples, and sacrifices were daily and abundant.
Part of the meat of these sacrifices went to the priests, part
was burnt on the altar, and part was returned to the worshiper.
CONCERNING IDOLATROUS MEAT, ETC. 87
The priests' and the worshiper's parts were frequently sold to
the butchers, who in turn vended the same in the public
markets. Such sacrificial meat was so plentiful, and was so
indistinguishably mingled with other meats, that a Christian
could hardly avoid using it unless he refrained from meat
altogether. He could not attend any of the public banquets,
nor dine with his pagan friends or relatives, without being
almost sure to eat such meat. The Jews illustrated the
difficulty, for wherever they lived they required a butcher of
their own who certified the meat which he sold by affixing to
it a leaden seal, on which was engraved the word kashar —
"lawful." Under such circumstances the strong-minded made
bold to eat such sacrificial meat, contending that the idol, being
a nonentity, could in no way contaminate it. But there were
others having less knowledge, and weaker consciences, who
could not shake off the power of old habits, thoughts and
associations, and who therefore could not free themselves from
their former reverence for the idol, but looked upon it as really
representing something — a false something, but still a reality.
To such the sacrificial meat was part of a real sacrifice, and
was contaminating. In answering, therefore, Paul states the
correctness of the position that the idol, being nothing, does
not contaminate meat sacrificed to it, and urges that the
Christian's knowledge of God and relationship to him preclude
all thought of reality in idols. But, nevertheless, because it is
a cruel sin against Christ to wound those already weak in
conscience, he pleads that the strong use forbearance, not
privilege; love, not knowledge, lest they make the death of
Christ of none effect as to such weaklings. The principle may
be applied to many modern amusements and indulgences which
the strong regard as harmless, but which they should rejoice to
sacrifice rather than endanger weaker lives.] 13 Wherefore,
if meat causeth my brother to stumble, I will eat no
flesh for evermore, that I cause not my brother to
stumble. [To the Corinthians Paul says "take heed" (v.
9) ; but for himself he proposes a sublime consecration and
perpetual self-sacrifice. The apostle would not make the weak
88 FIRST EPISTLE TO THE CORINTHIANS
brother a tyrant, as he is often disposed to become. He
clearly defines him as being wrong, but pleads that his errors
may be humored for mercy's sake.]
V.
FIFTH RESPONSE, AS TO HIS APOSTOLICITY
9: 1-27
[False or factional teachers coming to Corinth expected to be
supported by the church according to the usual custom, but
were hampered by the example of Paul, who had taken noth-
ing for his services. To justify themselves and to discredit
Paul, some of them appear to have gone so far as to deny
Paul's appointment as an apostle, and to use his failure to de-
mand wages as an evidence of their assertion. They argued
that he knew he was not an apostle, and so forbore through
shame to ask an apostle's pay. To settle this controversy, the
Corinthians asked some such question as this: "Explain why,
being an apostle, you did not take the wages due you as such."
Paul begins his answer with four questions which show both
surprise and indignation.] 1 Am I not free? [All free
men were entitled to wages for work done. Only slaves
worked without compensation. See verse 19.] Am I not
an apostle ? [and so more entitled to wages than an ordinary,
less approved Christian teacher.] Have I not seen Jesus
our Lord? [Apostles were to be witnesses of Jesus' resur-
rection (Acts i: 22 ; 2; 32 ; 10: 4), and so it was necessary that
they should have seen the risen Christ. But Paul had seen
more ; on the way to Damascus, not only the risen, but the
glorified, Christ had appeared to him. This was Paul's first
proof of aposdeship.] Are not ye my work in the Lord?
[The presence of a church in Corinth, having in it Christians
converted by Paul and living in the Lord, was the second
proof of his apostleship. Such work could not be done by im-
postors—Matt. 7: 15-20.] 2 If to others I am not an apos-
AS TO HIS APOSTOLICITY 89
tie, yet at least I am to you ; for the seal of mine
apostleship are ye in the Lord. [An argu^neyihnn ad
hominem. Whatever Paul might be in the estimation of Juda-
izers and enemies, he must still be held as an apostle by those
who owed their spiritual life to him, for if he were no apostle,
they were no Christians, and vice versa. As the seal vouched
for the genuineness and validity of the document to which it
was attached, so these Corinthian converts by their existence
vouched for Paul's apostleship.] 3 My defence to them
that examine me is this. [This verse refers to what pre-
cedes it. It means that when called to defend his apostleship,
Paul would point to the presence of a church of his established
in Corinth as his answer. A similar answer had satisfied the
other apostles (Gal. 2: 6-10.) Thus having proved his apostle-
ship, Paul proceeds to discuss the rights and privileges appur-
tenant to it.] 4 Have we no right to eat and to drink?
[are we not entitled to be fed by the church ?] 5 Have we
no right to lead about [in our constant journeyings] a wife
that is a believer [/. e., a lawful wife; it was unlawful to
marry an unbeliever — 2 Cor. 6: 14-16], even as the rest of
the apostles [this passage creates a fair presumption that at
least the majority of the apostles were married], and the
brethren of the Lord [For their names see Matt. 13: 55.
For their relation to Jesus, see ''Fourfold Gospel," pp. 119, 224-
226], and Cephas ? [This apostle was married (Matt. 8: 14);
yet Catholics claim him as the first pope. If all these apostles
were allowed maintenance for themselves and their wives,
Paul had equal right to demand that the church support his
wife had he chosen to marry.] 6 Or I only and Barnabas
[Though not one of the twelve, he is called an apostle (Acts
14: 14), for he was a messenger or apostle of the Holy Spirit,
and of the church at Antioch ( Acts 13: 2,) and was associated
with Paul (Gal. 2: 9). His name was illustrious enough at
Corinth to give countenance to Paul's course. If Barnabas
and Paul wrought out their self-support to be nobly independ-
ent, did their voluntary sacrifice of rights abolish those rights,
or prove that they never existed? This late reference to Bar-
90 FIRST EPISTLE TO THE CORINTHIANS
nabas is interesting, for it shows that he was still at work and
was still loved of Paul despite their disagreement concerning
John Mark. Having thus proved his right to maintenance by
the example of other church leaders, Paul now goes on to give
an argument in six heads showing that the practice of these
leaders was wholly lawful and proper. First argument: Wages
for service is the rule in all employment; in proof of this, three
instances are cited, the soldier, the vine-dresser, the shepherd],
have we not a right to forbear working? 7 What
soldier ever serveth at his own charges? who planteth
a vineyard, and eateth not the fruit thereof? or who
feedeth a flock, and eateth not of the milk of the flock?
[In the East, vine-dressers and shepherds are still thus paid in
kind. Work without wages would foster rascality, and it is
therefore an unhealthy principle to use in church matters.
Second argument: The law of Moses allowed wages for work.]
8 Do I speak these things after the manner of men ?
or saith not the law also the same ? [Paul asks these two
questions to show that while he has appealed to human author-
ity, he has also divine authority for the principle which he
asserts.] 9 For it is written in the law of Moses [Deut.
25: 4], Thou shalt not muzzle the ox when he treadeth
out the corn. [Grain in the East has never been threshed
by machinery. Though flails are used, it is usually threshed
out by oxen. These are driven over it to tramp out the grain,
and they sometimes draw a small sled or threshing instrument
after them. The law forbade the muzzling of an ox thus
employed, and in the East this law is still obeyed.] Is it for
the oxen that God careth, 10 or saith he it assuredly for
our sake? Yea, for our sake it was written: because
he that ploweth ought to plow in hope, and he that
thresheth, to thresh in hope of partaking. [Those fond of
carping and caviling have attempted to use this passage to
prove that Paul asserts that God does not care for animals.
Such a view is abundantly contradicted by Scripture (Job 38:
41; Ps. 147:9; Matt. 6: 26; Luke 12: 24). Paul's meaning is
clear. In giving the law, Qo^.' s proximate design was to care
AS TO HIS APOSTOLICITY 91
for oxen, but his ultimate design was to enforce the principle
that labor should not go unrewarded ; that each workman
might discharge his task in cheerful expectation that he would
receive wages for his employment. Paul asserts that God does
not legislate for oxen and forget men. It is an argument a
minori ad magus, such as Christ himself employed (Matt. 6:
26-30.) Third argument: The law of exchange demands an
equivalent for value received.] 11 If we sowed unto you
spiritual things, is it a great matter if we shall reap
your carnal things ? [What was earthly support in compari-
son with the riches of the gospel ? If Paul had demanded his
full carnal recompense, it would have been a meager compen-
sation for blessings and benefits which can never be weighed
in dollars and cents. Fourth argument: The concessions
which you have made in supporting others having inferior
claims debar you from thus denying apostolic claims.] 12 If
others partake of this right over you, do not we yet
more ? Nevertheless we did not use this right; but we
bear all things, that we may cause no hindrance to the
gospel of Christ. [Since Paul had left Corinth, other
teachers had been supported by the church, and this stopped
them from denying Paul's right to support. The apostle had
not used this right, for to do so would have hindered him in
planting the church. It would retard the progress of any move-
ment to demand salaries under it before demonstrating that it
was either beneficent or necessary. To have demanded main-
tenance subsequently would have given Paul's enemies a
chance to impugn his motives, and say that he labored for
earthly gain. Fifth argument : Priests, whose office, like the
apostolic, is purely sacred, are universally maintained by shar-
ing in the sacrifices which they offer.] 13 Know ye not
that they that minister about sacred things eat of the
things of the temple [the offerings, etc.], and they that
w^ait upon the altar have their portion w^ith the altar ?
[Num. 18: 8-13; Deut. 8: i. Sixth argument: Christ himself
ordained that ministers should be supported by those whom
they serve.] 14 Even so did the Lord ordain that they
92 FIRST EPISTLE TO THE CORINTHIANS
that proclaim the gospel should live of the gospel. [Matt.
lo!: 10 ; Luke lo: 7. This precept was all which Paul needed
to urge. He no doubt elaborated this argument that the
Corinthians might be fully convinced that he was perfectly
aware of his rights at the time when he waived them. The
apostle next sets forth more fully why he preferred to support
himself rather than receive compensation from the churches.]
15 But I have used none of these things \_i.e., these
rights]: and I write not these things that it may be so
done in my case [Paul had a right to receive wages for his
labor, and this right was guaranteed both by the customs of
the people and the law of Moses ; he also had a right to some
recompense as an equivalent for the blessings which he be-
stowed. Moreover, he had a right to receive as fair treatment
as that bestowed upon others. Again, he had a right as a man
engaged in sacred affairs to be paid by those who enjoyed his
services, and lastly as a minister of Christ, the law of Christ,
demanded that he be supported. Paul had urged none of
these rights, nor did he now assert them that he might shame
the Corinthians for their neglect or prepare them to change
their conduct toward him when he visited them as he intended];
for it were good for me rather to die, than that any
man should make my glorying void. [So far from desir-
ing pay from the Corinthians, he preferred to die rather than
receive it, for to do so would deprive him of the glory and joy
of preaching the gospel without earthly reward. By denying him-
self wages, Paul obtained free access to all men, and could found
new churches. He gloried in the salvation of souls and in the
honoring of Christ.] 16 For if I preach the gospel, I
have nothing to glory of; for necessity is laid upon
me ; for w^oe is unto me, if I preach not the gospel. 17
For if I do this of mine own will, I have a rew^ard: but
if not of mine own will, I have a stewardship intrusted
to me. [He was commanded to preach the gospel. He
could not glory therefore in doing it, for he did not do it of his
own free will or choice (however cheerfully and willingly he
might do it), but because it was a stewardship which he was
AS TO I I IS APOSTOLICITY 93
obliged to discharge (Luke 17: 10). Had he been free to
preach the gospel or not, he might have gloried in preaching
it. But as it was, he had to seek glory elsewhere.] 18
What then is my reward ? That, when I preach the
gospel, I may make the gospel without charge, so as
not to use to the full my right in the gospel. [He found
his reward in the happiness of preaching the gospel without
charge, and in the feeling that as a steward he had not used
his privileges to the full, and so was far from abusing them.
Paul so loved those whom Christ called that he counted it a
privilege to be permitted to serve them gratuitously. But such
a course is not without danger to the church — 2 Cor. 12: 13.]
19 For though I was free from all men [and therefore
had a right to demand wages of them and ignore their preju-
dices], I brought myself under bondage to all, that I
might gain the more. [Here was yet another joy which he
found in preaching a free gospel. His spirit of self-sacrifice
won the confidence of the people, and enabled him to make a
larger number of converts. Though entitled to wages as a
free man he preferred to work as a slave for nothing, account-
ing the additional disciples which he thus made as a more
acceptable hire than his maintenance. Moreover, after the
manner of a slave, he had adjusted himself to the prejudices
and idiosyncrasies of each class which he served as far as he
innocently could ; that, by having a larger measure of their
confidence and good-will, he might be able to win a larger
number to Christ. He now describes this part of his service.]
20 And to the Jews I became as a Jew^ [not a Jew, but
/z'y^^ one], that I might gain Jews [Paul observed the Jew-
ish distinction as to meat (ch. 8: 13) ; and performed their
rites as to vows (Acts 21: 26) ; and honored their feasts (Acts
20: 16); and classed himself among their Pharisees (Acts 23:
6); and even had circumcision administered (Acts 12:3),
where it did not interfere with the liberty of Gentiles (Gal. 2:
3-5). All these were innocent concessions to and harmless
compliances with the law. Though Paul was under no obli-
gation to conform his conduct to the prejudices of others, he
94 FIRST EPISTLE TO THE CORINTHIANS
waived his own predeliction in all matters that were indifferent;
but his unbending, unyielding loyalty in all matters of principle
was so well known that he does not deem it necessary to state
that he never surrendered or sacrificed a single truth or right
for any cause]; to them that are under the law [This
expression includes proselytes as well as Jews. To these also
Paul made harmless concessions], as under the law, not
being myself under the law, that I might gain them
that are under the law; 21 to them that are without
law [pagans and Gentiles— Rom. 2: 12], as without law
[Rom. 6: 14. He did not seek to enforce the laws of Moses
among the Gentiles, as did the Jews, and he refrained from
insulting heathens in their beliefs (Acts 19: 37), and dealt
gently with their prejudices — Acts 17: 30], not being with-
out law to God [for the Gentiles themselves were not
wholly without such law — Rom. 2: 14, 15], but under law
to Christ [Paul did not forget his obligations to the moral
law, nor his duty to the will of Christ. Though behaving him-
self as a Jew in Jerusalem in things indifferent, he rebuked
Peter openly for playing the Jew in Antioch in matters of
principle (Gal. 2: 11-21). Peter knew better — Acts 15: 10],
that I might gain them that are without law. 22 To
the weak I became weak, that I might gain the weak
[The preceding chapter is the best comment on this passage.
Paul was uniformly self-sacrificing and patient with those who
were overscrupulous]: I am become all things to all men,
that I may by all means save some. [With untiring
zeal for the salvation of souls, Paul accommodated himself to all
the shapes and forms of character which he met, if he could
do so without sin— ch. 10: 33; 2 Tim. 2: 10.] 23 And I do
all things for the gospel's sake, that I may be a joint
partaker thereof. [He made every sacrifice for the success
of the gospel, that he might share with other successful apos-
tles and evangelists in its triumphs and blessings (John 4: 36).
He recommends to others a like spirit of abstinence and sacri-
fice, and to illustrate the necessity and utility of such a course he
draws some comparisons between those who run the Christian
AS TO HIS APOSTOLICITY 95
race, and the athletes who competed for the prizes in the
Grecian games. The Corinthians were famiHar with the ways
and customs of these athletes, for one of the great race-
courses lay in the immediate vicinity of Corinth, and at this
time it was the most noted in Greece, having even surpassed
the Olympic in its popularity. It was held triennially. Parts
of its stadium are still seen as one goes from Corinth to
Athens.] 24 Know ye not that they that run in a race
run all, but one receiveth the prize? [Phil. 3: 12-14.]
Even so run ; that ye may attain. [In the Greek con-
tests there was but one prize for each group of contestants, and
that was awarded to the winner. But the Christian race is
not competitive : each may win a prize, but he does so by
contending with his own sinful nature. He must run faith-
fully, earnestly and continuously if he would win in the
race against his lower self.] 25 And every man that striv-
eth in the games exerciseth self-control in all things.
[As Paul denied himself that the gospel might not be hin-
dered, so each athlete, whether he intended to run, wrestle
or fight, pursued a course of training and abstinence that was
painful, protracted and severe, in order that no fatty tissues
or depleted muscles might hinder him in his struggle for vic-
tory.] Now they do it to receive a corruptible crown ;
but we an incorruptible. For this worthless, withering
symbol of victory, men made measureless sacrifice. For the
incomparably better and fadeless crown of eternal life, how
cheerfully Christians should deny and discipline themselves —
I Pet. 5:4.] 26 I therefore [realizing the value of that for
which I contend] so run, as not uncertainly [without
doubt or hesitation. Paul felt sure of the course which led to
the goal, and certain as to the reward which he would attain
when the race was over— 2 Tim. i: 12 ; 4: 8]; so fight I, as
not beating the air [The allusion here is to the boxer who,
in blind confusion, strikes wide of the mark, and misses his
antagonist. For an instance of vain effort similarly expressed,
see ch. 14:9; Virgil's ^neid 5-446]: 27 but I buffet my
body, and bring it into bondage [The body, being, as it is
96 FIRST EPISTLE TO THE CORINTHIANS
in part, the seat and organ of sin, has become the BibHcal
term to express our whole sinful nature (Rom. 8: 13). Paul
found in this old sinful man with its corrupt affections an ever-
present antagonist. He ran no uncertain race with his body,
realizing that God would give him the victory if he ran his
best. He fought no uncertain fight with it, but so smote it as
to bring it into subjection. By smiting he does not mean
literal flagellation, self-torture or even fasting, but he means
that he subdues his nature by denying its lusts (Col. 3: 5), and
that he employed his body in noble labor, with all self-denial
and self-sacrifice, for the good of others — 2 Cor. 6: 4, 5 ; 10:
23-33]: lest by any means, after that I have preached
to others, I myself should be rejected. [The word trans-
lated "preached " means literally to " proclaim as a herald."
It is the word used in tbe New Testament to describe the
preaching of the gospel, and so the reader is at liberty to follow
the English version, and drop the metaphor of which Paul has
been making use. If he does this, then Paul tells him literally
that even he had fears that he might fall from grace, and
therefore daily worked out his own salvation with fear and
trembling (Phil. 2: 12.) But if "preached" be translated
"acted or proclaimed as herald," then Paul conveys to us the
same thought metaphorically. It was the duty of the herald to
move up and down the lists and proclaim aloud the laws of the
contests, the names of the contestants, victors, etc. These
laws said in brief that no slave, thief, or man of bad morals,
would be admitted as a contestant. Thus construed, Paul
expresses a fear lest having laid down the gospel terms of
salvation to others, he himself should be rejected for having
failed to comply with the very rules which his own mouth had
proclaimed (Luke 19:22; Rom. 2: 1-3. While it was not
customary for heralds to be contestants, such a thing was not
impossible, for the emperor Nero once played both parts. He
was combatant, victor, and herald to proclaim his own tri-
umphs. The metaphors of Paul, like the parables of Jesus,
caused the scenes of daily life to suggest great spiritual truths
to those who beheld them.
CONCERNING IDOLATROUS MEAT 97
VI.
RENEWAL OF RESPONSE CONCERNING IDOL-
ATROUS MEAT.
lo: i-ii: I.
[In chapter 8 Paul had answered the question of the
Corinthians concerning idolatrous meat. In chapter 9 he
answered their inquiries concerning his apostleship, and
cloGcd with a description of the self-denial which he exercised
in order to secure his crown, and a statement that despite all
his efforts there was a possibility of his becoming a castaway.
Now, the necessity for self-control and the danger of apostasy
were the two principal ideas involved in the discussion of
eating idolatrous meat, and so the apostle's mind swings back
to that subject, and he again treats of it, illustrating it by
analogies drawn from the history of Israel.] 1 For I would
not, brethren, have you ignorant [see comment on i
Thess. 4: 13], that our fathers were all under the cloud,
and all passed through the sea ; 2 and were all bap-
tized unto Moses in the cloud and in the sea [Paul
speaks of the fathers of the Jewish race as "our fathers,"
though addressing Gentiles. The patriarchs of Israel were
the spiritual fathers of Gentile Christians (Gal. 3: 7, 8, 29).
Moreover, the patriarchal and Mosaic dispensations were pre-
paratory to Christianity, and so, in a certain sense, fathered it.
The passage through the Red Sea by the Israelites was in
many ways analogous to Christian baptism, i. It stood at the
beginning of a journey undertaken by a divine call, and
which led from a life and kingdom of bondage to a land of
promise, which should be a land of liberty and an everlasting
possession. 2. Baptism is a burial (Rom. 6: 4). With a wall
of water on each side and a cloud over them, the Israelites
were buried from the sight of the Egyptians, or any others who
stood upon the shores of the sea. Relying on the statement at
Ex. 14; 19-21 that the cloud was between the Egyptians and
98 FIRST EPISTLE TO THE CORINTHIANS
the Israelites, and hence behind the Israelites part of the night,
zealous paidobaptists have argued that at no part of the night
were the Israelites under the cloud, their purpose being to
avoid the idea of a burial. But in their zeal they have contra-
dicted Paul, who says "under the cloud," "in the cloud," and
who elsewhere speaks of baptism as a burial. Paul's language
here implies that the children of Israel were between the walls
of water while the cloud was still in front of them, and so
they were under it and in it as it passed to their rear. 3. Bap-
tism is a resurrection (Rom. 6: 5). "The two phrases, 'were
under the cloud,' and 'passed through the sea,' seem to pre-
figure the double process of submersion and emersion in
baptism" {Ca?ton Cook). The baptism of the Red Sea was to
Israel a death to Egypt, and a birth to a new covenant. 4.
Baptism is the final seal of discipleship (Matt. 28: 19; Gal. 3:
28; chap, i: 13). The passage of the Red Sea led Israel to
fully accept Moses as their master and leader under God — Ex.
14:31]; 3 and did all eat the same spiritual food; 4
and did all drink the same spiritual drink : for they
drank of a spiritual rock that followed them : and
the rock was Christ. [As Israel had an experience an-
swering to baptism, so it also enjoyed privileges similar to the
two parts of the Lord's Supper; viz.: the manna (Ex. 16:
13-22), which lasted throughout the wilderness journey (Josh.
5: 12), and which answered to the loaf; and water from the
rock, which was given at least twice (Ex. 17: 5-7 ; Num. 20:
7-13), and which answered to the wine. Some think that the
manna and the water are called spiritual because they had a
spiritual origin, being produced of God directly, and not by
the ordinary means of nature ; and others think that they are
thus described because they were typical of Christ. But
neither of these views is suited to the context, for Paul is here
speaking of benefits enjoyed by the children of Israel which
ministered to their spiritual strength, and which should have
kept them from falling. But miraculous food is, of itself, no
more strengthening to the spirit than ordinary food (John 6:
26, 27, 49) ; and a type confers no benefit upon those who do
CONCERNING IDOLATROUS MEAT 99
not understand it and are not conscious of it. The true idea
is that the manna and the water were so miraculously and
providentially supplied that the people could scarcely fail to
see the presence and the goodness of God in them, and hence
they were spiritual food and drink to the people because they
would waken such thoughts, thanksgivings and aspirations as
would give spiritual strength. Paul does not assert that the
literal rock or the literal water followed the children of Israel
on their journey, and hence there is no occasion for saying, as
do Alford and others, that Paul even referred to, much less
accepted, Jewish fables and traditions to that effect. The fact
that water was twice supplied by Christ at different periods
would be sufficient to suggest his continual presence (Ex. 33 :
14), and thus continually revive their thirsty souls. The Cath-
olics assert that there are seven sacraments, but Paul knew
only two ordinances. "The whole passage," says Alford,
*'is a standing testimony, incidentally, \)\xi7?iostprovide?ztially,
given by the great apostle to the importance of the Christian
sacraments, as necessary to membership of Christ, and 7iot
mere signs or remembrances: and an inspired protest against
those who, whether as individuals or sects, would lower their
dignity, or deny their necessity." But Paul also guards
against that other extreme which trusts to mere ordinances
for salvation.] 5 Howbeit with most of them God was
not well pleased : for they were overthrown [literally,
strewn in heaps] in the wilderness. [In verse 24 of the
preceding chapter Paul enforces the lesson of self-control by
showing that though all run, yet but one receives the prize.
This law, which the Greeks applied to a mere handful of
racers, was applied of God with like rigor and stringency to
the millions of Israel, a fact which Paul emphasizes by the
repeated use of the word "all." Though «;// were under the
cloud and all passed through the sea and all were baptized
and all ate and drank of spiritual provision, yet only two,
Caleb and Joshua, entered the promised land (Deut. i: 34-38;
Num. 26: 64, 65). What was true of racers and true of
Israel may also be true of Christians if they fail to exercise
100 FIRST EPISTLE TO THE CORINTHIANS
self-control.] 6 Now these things were our examples,
to the intent we should not lust after evil things, as
they also lusted. [Having shown that the Israelites lost
their inheritance despite the fact that they were prepared,
sustained and strengthened by the same Christ and practically
the same ordinances enjoyed by the Christian, Paul proceeds
to show their perfectness as examples to the Corinthians in that
they fell by the five sins, viz.: lust, idolatry, fornication, tempt-
ing Christ, murmuring, which were the besetting sins of the
Corinthians — and of all succeeding generations. In the case
of Israel the punishment was directly and visibly connected
with the sin, that their history might be used to instruct future
generations; for in this life punishment is not, as a rule,
summarily and immediately meted out to sinners. In fact, if
we judge by appearances only, we might sometimes even think
that God rewarded crime and set a premium on sin. The
Scripture records show that such appearances are deceptive,
and that God's punishments are sure, though they may be long
delayed. Israel lusted for what God withheld and murmured
at what he provided (Num. ii: 4, 33, 34). As Israel looked
back with regret on the flesh and the fish, the cucumbers,
melons, leeks, onions and garlic which they had left behind in
Egypt, so the Corinthians were disposed to go back into the
old life and heap up to themselves philosophical teachers, attend
idolatrous feasts, etc.] 7 Neither be ye idolaters, as were
some of them ; as it is written, The people sat dow^n to
eat and drink, and rose up to play. [Israel worshiped the
golden calf, Moloch, Remphan, Baal-peor, etc. The ''playing"
which Paul refers to (Ex. 32: 3-6, 19, 25) was familiar to the
Corinthians, who had indulged in such licentious sportfulness in
the worship of Bacchus and Venus. Dancing was the common
accompaniment of idolatry (Horace 2: 12-19). Eating at the
feast of idols was the very privilege for which the Corinthians
were contending.] 8 Neither let us commit fornication,
as some of them committed, and fell in one day three
and twenty thousand. [Num. 25: 1-9. While Paul gives
the number as twenty-three thousand,, Moses gives it as twen-
CONCERNING IDOLATROUS MEAT 101
ty-four. Alford and Kling think the discrepancy is due to a
failure in Paul's memory, but why should the Spirit of God let
him thus forget? Grotius says that a thousand were slain by
Phinehas and his followers, and the rest were destroyed by the
plague. Kitto varies this a little by saying that Paul gives the
number that fell on one day, as his words show, while Moses
gives the full number that perished on both days. But Bengel's
solution is a sufficient one. The Hebrews habitually dealt in
round numbers, so that a number between twenty-three and
twenty-four thousand could be correctly stated by either figure.
Moses gave the maximum and Paul the minimum. The sin
mentioned was not only an ordinary accompaniment of idolatry,
but often a consecrated part of it, as in the rites of Baal-peor
among the Moabites and those of Venus among the Corinthi-
ans. Sins are gregarious.] 9 Neither let us make trial
of the Lord, as some of them made trial, and perished
by the serpents. [Num. 21:4-6. Compare John 3:14, 15.
To "tempt" here means to try beyond all patience or endur-
ance. Israel tempted God in the case referred to, by its
spirit of unbelieving discontent. Compare also Ex. 17: 2-7;
Num. 14: 22. As Israel became discontented under the hard-
ships of the wilderness, so the Corinthians were liable to a like
discontent because of the severe persecutions brought upon
them by ungodly men. Chrysostom, Theodoret and CEcu-
minius think that Paul warns the Corinthians against tempting
God by asking for signs. But this was not the besetting sin of
the Greeks (ch. i: 22), nor is there any evidence that the
Christians at Corinth were at all addicted to this sin. Besides,
it is at variance with the analogy which Paul has cited. As a
matter of fact, men tempt God by putting his fidelity, patience
or power to unnecessary tests — Matt. 4:7; Acts 5:9; Heb.
3: 9.] 10 Neither murmur ye, as some of them mur-
mured, and perished by the destroyer. [Num. 14: 2, 29 ;
16: 41-49. The Israelites murmured against God by rebelling
against and rejecting his servants ; and the Corinthians were
at this time murmuring against Paul, the servant of Christ.
They were also liable to complain of their separation from the
8
102 FIRST EPISTLE TO THE CORINTHIANS
pagan world, just as many to-day speak resentfully when the
pulpit proclaims those Christian principles which are restrictive
of worldly excesses. The angel of death is called the destroyer
(Ex. 12: 23; 2 Sam. 24: 16). The Jews commonly called this
angel Sammael. The "all" of grace and privilege, found in
verses 1-4, stands in sad contrast to the "some of them" of
deflection and apostasy found in verses 7-10. God showed
mercy to all, but some disobeyed in one way and some in
another until almost all had proved unworthy of his mercy.]
11 Now these things happened unto them by way of
example ; and they were written for our admonition,
upon whom the ends of the ages are come. [The facts
of the past become examples for the present, because God
rules by unchanging principles (Rom. 15:4). The Christian
dispensation is called "the ends of the ages" because it is the
last and final dispensation (i John 2: 18; Heb. 9:26; Matt.
13:38, 39; I Pet. 4:7). The Christian is the heir of all the
past, but none shall inherit after him.] 12 Wherefore let
him that thinketh he standeth take heed lest he fall.
[The weaknesses of saints in former days, notwithstanding
their privileges, should warn us of our own frailty lest we pre-
sume to dally with temptation, and so fall. This verse is a
stumbling-block to those who hold the doctrine "once in
grace, always in grace." Whedon aptly says of the Israelites:
"If they never truly stood, they never fell; and if they fell,
they once stood. If their fault and ruin was in actually
falli?ig, then their salvation would have been in actually stand-
ing— standing just as they were." Their history does not
shoyv the mere possibility of apostasy, but demonstrates its
actual reality, and the sad prevalence of it. But the apostle,
well aware that so weighty and forceful an argument would
breed a spirit of hopelessness and despair in the breasts of the
Corinthians, now sets himself to show that the temptations so
fatal to Israel need not prove similarly disastrous to them if
they were not presumptuous, but looked to God to aid them in
escaping such temptations.] 13 There hath no temptation
taken you but such as man can bear: but God is faith-
CONCERNING IDOLATROUS MEAT 103
ful, who will not suffer you to be tempted above that
ye are able ; but will with the temptation make also the
way of escape, that ye may be able to endure it. [The
temptations which befell the Corinthians were such as men had
resisted and could resist. The temptations which had over-
come some of the Israelites had been resisted by others of
their number. The faithfulness of God who called them would
give them strength for the journey which he required of them
(2 Pet. 2: 9 ; 2 Thess. 3: 3 ; i Thess. 5: 23, 24). God shows his
faithfulness by providing an opportunity of escape, and we
must show our faithfulness by seizing the opportunity when it
presents itself. As temptations vary, so the means of escape
also vary. God permits temptation for our strengthening, not
for our destruction.] 14 Wherefore, my beloved, flee
from idolatry. 15 I speak as to wise men ; judge ye
what I say. [As idolatry had proved the mother of sins in
Israel, so had it also in Corinth. Paul, therefore, in exhorting
his readers to flee from it, appeals to their own past experience.
They were wise men in this respect, and could, out of an
abundant personal knowledge, judge as to the wisdom of his
counsel when he thus told them to shun all that pertained to it.
Idolatry was so interwoven with lust, drunkenness, reveling,
etc., that it practically included them, and it was not to be
dallied with. If we go to the verge of what is allowable, we
make it easy for Satan to draw us over the line into what is
sinful.] 16 The cup of blessing which we bless [Not
the cup which brings blessing (though it does that), but the
cup over which blessing is spoken, the cup consecrated by
benediction. Wine becomes a symbol of the blood of Christ
by such a consecration, and even ordinary food is sanctified by
prayer (i Tim. 4:4, 5. Compare Matt. 26:26; Luke 9:16).
But the plural "we" used in this paragraph shows that the
blessing and breaking were not the acts of the minister exer-
cising priestly functions, but were the acts of the whole con-
gregation through the minister as their representative. Sacer-
dotal consecration of the elements is not found here nor any-
where else in the New Testament], is it not a communion
104 FIRST EPISTLE TO THE CORINTHIANS
of [a participation in or common ownership of] the blood of
Christ ? The bread which we break, is it not a com-
munion of the body of Christ? [See John 6: 41-59.] 17
seeing that w^e, who are many, are one bread, one
body : for we all partake of the one bread. [Paul here
points out the nature of the Lord's Supper, showing how it
unites us with each other and with the Lord. We all partake
of the loaf and thereby become qualitatively, as it were, a part
of it, as it of us; and even thus we all become members of
Christ's one body which it represents and Christ becomes part
of us. Such is the unity of the church: Paul had no concep-
tion of a divided church. Though there may be more than one
loaf at the communion, yet the bread is one in substance, and
is one emblem.] 18 Behold Israel after the flesh: have
not they that eat the sacrifices communion with the
altar? [In Paul's eyes the church was the true Israel, and the
Jews were Israel after the flesh. Part of the Jewish sacrifice
was eaten by the worshiper as an act of worship (Deut. 12: 18),
and part was consumed upon the altar as a sacrifice to God;
that is, as God's part. Thus the worshiper had communion
with the altar, or, more accurately speaking, with God, who
owned the altar; a portion of the meat of sacrifice entering his
body and becoming part of him, and a portion of it typically
entering and becoming part of the Lord. Having thus given
two instances showing that sacrificial feasts estabHsh a rela-
tionship between the worshiper and the object worshiped, Paul
proceeds to make his application of them to idol feasts, and
begins by anticipating an objection which the quick-witted
Corinthians, seeing the drift of his argument, would begin at
once to urge.] 19 What say I then? that a thing sacri-
ficed to idols is anything, or that an idol is anything?
["But, Paul," say the Corinthians, "your reasoning can not
apply to feasts or sacrificial meat offered to idols ; for you have
already admitted (qh. 8: 4) that an idol is a nonentity. By
sacrifice a man may establish a communal relationship with
God, for God is ; but he can estabHsh no such relationship with
an idol, for an idol is not— it has no existence." The under-
CONCERNING IDOLATROUS MEAT 105
standing of the Corinthians with regard to idols was true, but
it was not the whole truth, for there was some reality back of
the idol.] 20 But / say^ that the things which the Gen-
tiles sacrifice, they sacrifice to demons, and not to
God : and I would not that ye should have communion
with demons. [It was true that the idol was nothing, but it
represented a reahty, and it was well established both among
Jews and Greeks that that reality was a demon. Among Jews
and Christians this word represented an evil spirit (Deut. 32: 17;
Lev. 17:7; 2Chron. 11:5; Ps. 96: 5 ; 106:39; Matt. 25: 41 ;
Rev. 9: 20; Eph. 6: 12). Among the Greeks the word had a
broader significance. With them it meant a demi-god or
minor deity — a being between God and men. One part of
them were spirits of dead men, mainly dead kings or heroes
who had been deified and honored with idols and worship.
Another part were regarded as having a supernatural origin,
and were like angels. These might be good or evil. Thus
Socrates regarded himself as under the care and influence of a
good demon. Thus at the core idolatry was demon-worship,
and if the Christian who ate the Lord's Supper communed with
the Lord, and the Jew who ate the sacrifice of the altar
communed with the God of the altar; so the man, be he pagan
or Christian, who partook of the idol sacrifice, communed with
the demon who appropriated the worship offered to the idol.]
21 Ye cannot drink the cup of the Lord, and the cup of
demons : ye cannot partake of the table of the Lord,
and of the table of demons. [At the sacrificial feasts
of the pagans the provisions and wine were both blessed in the
name of the idol, and thereby consecrated to him. Part of the
festal cup was poured out as a libation to the idol, after which
the guests drank of the cup and thus had. fellowship with the
idol. See ^neid 8: 273. Outwardly, Christians might par-
take of both feasts, but it was a moral impossibility for them to
do so inwardly and spiritually. We can not be wicked and
holy any more than we can be black and white at the same
time. We may also note that there were tables in the temples
of the idols on which feasts were prepared.] 22 Or do w^e
106 FIRST EPISTLE TO THE CORINTHIANS
provoke the Lord to jealousy? are we stronger than
he? [God does not permit a division of his worship (Matt.
6: 24). Any attempt to do this is said to arouse his jealousy,
that passion which arises from wounded love (Isa. 54: 5 ; Eph.
5: 23-32 ; Ex. 20: 5). Paul doubtless has in mind the passage
at Lev. 32: 17-26, which shows the necessity of obedience on
the part of those not able to resist.] 23 All things are law-
ful ; but not all things are expedient. All things are
lawful ; but not all things edify. [See comment on ch.
6: 12.] 24 Let no man seek his own, but each his
neighbor's good. [As to eating idolatrous meat and all
similar questions of liberty, be more careful to think of the in-
terests of others than to assert your own rights.] 25 What-
soever is sold in the shambles, eat, as-king no question
for conscience' sake ; 26 for the earth is the Lord's,
and the fulness thereof. [Ps. 20: i ; 50: 12. Meat sold in
the public market might be bought and used by the Christian
without stopping to make investigation or to consult his con-
science, for when thus sold it was wholly disassociated from the
rites of idolatrous sacrifice, and one so using it could not be
suspected of doing so as an act of worship. Moreover, all
meat was pure, since it had come from the Lord. Being part
of the furniture of the earth, it was to be eaten without
scruple — Rom. 14:14, 20; i Tim. 4: 4, 5 ; Acts 10:15.] 27
If one of them that believe not biddeth you to a feast,
and ye are disposed to go ; whatsoever is set before
you, eat, asking no question for conscience' sake. 28
But if any man say unto you. This hath been offered
in sacrifice, eat not, for his sake that showed it, and
for conscience' sake : 29 conscience, I say, not thine
own, but the other's ; for why is my liberty judged by
another conscience ? [Christianity did not forbid a man to
retain his friendships among pagans, nor did it prohibit fellow-
ship with them. If such a friend should ask a Christian to a
meal in a private house and not to a sacrificial feast in an idol
temple, the Christian need not trouble himself to ask whether
the meat that was served was part of an idol sacrifice, for such
CONCERNING IDOLATROUS MEAT 107
a dining was in no sense an act of worship. If, however,
some scrupulous Christian or half-converted person should
point out that the meat was idolatrous, then it was not to be
eaten, for the sake of the man who regarded it as idolatrous.
But so far as the real question of liberty was concerned, each
man's liberty is finally judged by his own conscience and not
by that of another. Liberty may be waived for the sake of
another's conscience, but it is never thus surrendered. Paul's
teaching, therefore, is that food is not tainted, and so it is
always right to eat it as food, but all the rites of idolatry are
tainted, and the Christian must do nothing which gives coun-
tenance to those rites, and for the sake of others he must ab-
stain from seeming to countenance them even when his own
conscience acquits him of so doing.] 30 If I partake with
thankfulness, "why am I evil spoken of for that for
which I give thanks ? [The conscience of another man
does not make it wrong for me to do that which I am not only
permitted to do by my own conscience, but which I even do in
a spirit of prayerful thankfulness. Nor does my doing such a
thing give him, or any other, a right to speak evil of me, for I
do not have to change my conscience to suit the judgment of
others. In theory Paul sided with the strong, but in sympathy
he was one with the weak; yet he did not permit them to
exercise a vexatious tyranny over him because of their scruples.]
31 Whether therefore ye eat, or drink, or -whatsoever
ye do, do all to the glory of God. [All eating should be
with thanksgiving to God and should not dishonor God by
injuring the consciences of weak men — comp. Col. 3:17; I
Pet. 4: II.] 32 Give no occasion of stumbling [Mark
9: 42], either to Jews, or to Greeks, or to the church of
God : 33 even as I also please all men in all things
[indifferent or permissible], not seeking mine own profit,
but the profit of the many, that they may be saved.
XI. 1 Be ye imitators of me, even as I also am of
Christ. [In all matters that were indifferent Paul pleased
others, rather than himself (ch. 9: 19, 22; Rom. 15:2). He
did not needlessly trample upon the prejudices of any, whether
108 FIRST EPISTLE TO THE CORINTHIANS
in the church or out, and he counseled the Corinthians to
follow his example in this, as he himself followed the example of
Christ in thus showing mercy and consideration— Rom: 15:1-3.]
VII.
SIXTH RESPONSE. CONCERNING HEAD
COSTUME.
11: 2-16.
[Paul has been discussing the disorderly conduct of in-
dividual Christians. He now proceeds to discuss more gen-
eral disorders; /. e., those which took place in the meetings
of the congregation, and in which the whole church par-
ticipated. We may conceive him as answering the question,
"Ought men to have their heads covered, or may women
have their heads uncovered when they are prophesying in
public?''^ 2 Now I praise you that ye remember me
in all things, and hold fast the traditions, even as I
delivered them to you. [By "traditions" Paul means the
precepts, ordinances and doctrines which he had taught them
orally. The traditions of God, given through inspired men,
are to be accepted without addition or alteration (ch. 15: 3 ; 2
Thess. 2: 15 ; Rev. 22: 18), but the traditions of men should be
weighed carefully, and summarily rejected if they conflict with
the teaching of God (Matt. 15: 1-9). Since Paul has already
censured the Corinthians for departing from his teaching, and
since, in the next breath, he points out further departures on
their part from his teaching, it is evident that what he says here
is a quotation taken from a part of their letter where they were
expressing their loyalty to him. Having thus quoted their
words in which they committed themselves to his teaching, he
points out what the teaching really was, that they may make
good their boast by obeying it.] 3 But I would have you
know, that the head of every man is Christ ; and the
head of the woman is the man ; and the head of Christ
CONCERNING HEAD COSTUME 109
is God. [Paul settles the humblest difficulties by appealing
to the loftiest principles: thus he makes the headship of Christ
over man the basis, or principle, on which he decides that the
man has headship over the woman, and as we shall see further
on, he makes the headship of the man over the woman the
principle by which he determines the question as to whether
men should worship with uncovered, and women with covered
heads ; for the uncovered head was the symbol of royalty and
dominion, and the covered head of subjection and submission.
The order in which he states the several headships is peculiar.
We would expect him to begin with God and descend by the
regular steps, thus : God, Christ, man, woman. But the order
is thus: Christ, man; man, woman; God, Christ. Subtle dis-
tinctions are to be made with caution, but it is not improbable
that Paul's order in this case is determined by the delicate
nature of the subject which he handles. Dominion is fruitful
of tyranny, and so it is well, before giving man dominion, to
remind him that he also is a servant (Matt. i8: 21-35 i 5^ ?)•
Again, the arrangement makes the headship of the man over
the woman parallel to the headship of God over Christ, and
suggests that there should be between husband and wife a
unity of will and purpose similar to that which exists between
the Father and the Son. The unquestioned, immediate and
absolute submission and concurrence of the Son leave no
room for the exercise of authority on the part of the Father,
and the infinite and unsearchable wisdom, love, benevolence
and good-will on the part of the Father take from the Son
every occasion of unwillingness or even hesitation. All
Christian husbands and wives should mutually remember this
parallel. Jesus the Incarnate, the Son of man and the Son of
God, is subject to the Father, by reason of his humanity and
his mediatorial kingdom (ch. 3:23; 15:24-28; John 14:28).
As to the subjection of the Logos or the eternal Word to the
Father we are not informed — comp. Phil. 2: 6.] 4 Every
man praying or prophesying [speaking by divine inspira-
tion], having his head covered, dishonoreth his head.
5 But every woman praying or prophesying with her
110 FIRST EPISTLE TO THE CORINTHIANS
head unveiled dishonoreth her head [Corinth was made
up of Greeks, Romans and Jews, and all these three elements
of her population were found in the church to which Paul
wrote. The Jew and the Roman worshiped with covered, and
the Greek with uncovered, head. Naturally a dispute would
arise as to which custom was right. Moreover, as the women
were beyond all doubt acquainted with the principle that there
is neither male nor female in the spiritual realm (Gal. 3: 28),
they seem to have added to the confusion by taking sides in
the controversy, so that some of them asserted the right to
worship with uncovered heads after the fashion of the Greeks.
Now, in the East in Paul's day, all women went into public
assemblies with their heads veiled, and this peplum, or veil,
was regarded as a badge of subordination, a sign that the
woman was under the power of the man. Thus Chardin, the
traveler, says that the women of Persia wear a veil in sign
that they are "under subjection," a fact which Paul also
asserts in this chapter. Now, the symbolic significance of a
woman's head-dress became the determining factor in this dis-
pute. For a man to worship with a covered head was an act
of effeminacy, a disgrace to his head, and for a woman to
worship with uncovered head was likewise disgraceful, for it
would at once be looked upon as a bold assertion of unwarranted
independence, a sign that she had laid aside her modesty and
removed from her sphere. From this passage it is plain that it
was not intended that Christianity should needlessly vary from
the national customs of the day. For Christians to introduce
needless innovations would be to add to the misconceptions
which already subjected them to persecution. One who follows
Christ will find himself conspicuously different from the world,
without practicing any tricks of singularity] ; for it is one
and the same thing as if she were shaven. 6 For if a
woman is not veiled, let her also be shorn : but if it is
a shame to a woman to be shorn [with shears] or shaven
[with a razor], let her be veiled. [Paul does not co7?i?nand
that unveiled women be shorn, but he demands it as a logical
consistency, as a scornful reductio ad absurdu77i. For a
CONCERNING HEAD COSTUME 111
woman to wantonly lay aside her veil was an open repudiation
of the authority of her husband, and such a repudiation lowered
her to the level of the courtesan, who, according to Eisner,
showed her shamelessness by her shorn head, and likewise to
the level of the adulteress, whose penalty, according to Wetstein
and Meyer, was to have her head shaved. Paul, therefore, de-
mands that those who voluntarily seek a low level, consent to
wear all the signs and badges of that level that they may be
shamed into rising above it. Having thus deduced a law from
human custom, Paul now shows that the same law rests upon
divine and creative relationships.] 7 For a man indeed
ought not to have his head veiled, forasmuch as he is
the image and glory of God [Man has no created superior
(Gen. 1:27; Ps. 8:6), and, in addition to the glory which is
his by reason of the nature of his creation, his estate has been
further dignified and glorified by the incarnation of the Son of
God (Heb. 1:2, 3), so that, because of his fellowship with
Christ, he may stand unveiled in the presence of the Father.
Therefore, by covering his head while at worship, man sym-
bolically forfeits his right to share in the glory of Christ, and
thus dishonors himself. We are no longer slaves, but sons
(Gal. 4: 7). "We Christians," says Tertullian, "pray with
outspread hands, as harmless ; with uncovered heads, as un-
ashamed; without a pro77tpter, as from the heart"] : but the
woman is the glory of the man. 8 For the man is not
of the woman ; but the woman of the man : 9 for
neither was the man created for the woman ; but the
woman for the man [Gen. 2: 18, 21, 22] : 10 for this
cause ought the w^oman to have a sign of authority on
her head, because of the angels. [The argument here
runs thus : The rule which I have given you rests upon sym-
bolism— the symbol of the wife's subjection. But this symbol-
ism is correct, for, as man proceeded from God, being fashioned
as a minor representative of God, so also woman proceeded
from man as a minor representative of man, and her minor state
is apparent from the fact that she was created for the man, and
not the man for her. Hence, women ought not to do away
112 FIRST EPISTLE TO THE CORINTHIANS
with the veil while in places of worship, because of the symbol-
ism ; and they can not do away with the subordination which
it symbolizes, because it rests on the unalterable facts of crea-
tion. To abandon this justifiable and well-established symbol
of subordination would be a shock to the submissive and
obedient spirit of the ministering angels (Isa. 6: 2) who, though
unseen, are always present with you in your places of worship"
(Matt. 18:10-31; Ps. 138:1; I Tim. 5: 21 ; ch. 4:9; Eccles.
5: 6). Here we find Paul not only vindicating the religious
truths of the Old Testament, but authenticating its historical
facts as well.] 11 Nevertheless, neither is the woman
without the man, nor the man without the woman, in
the Lord. ['Tn the Lord" means by divine appointment.]
12 For as the woman is of the man, so is the man also
by the woman; but all things are of God. [Lest any
man should be inflated with pride by the statement in verse 7,
fancying that there was some degree oi proportion between the
exaltation of God over man and of man over woman, Paul adds
these words to show that men and women are mutually de-
pendent, and hence nearly equals, but that God, as Creator, is
exalted over all. The idea of proportion, therefore, is utterly
misleading. To the two reasons already given for the covering
of a woman's and the uncovering of a man's head, Paul adds
two more.] 13 Judge ye in yourselves [he appealed to
their own sense of propriety, as governed by the light of
nature] : is it seemly that a woman pray unto God un-
veiled ? 14 Doth not even nature itself teach you, that,
if a man have long hair, it is a dishonor to him ? 15
But if a w^oman have long hair, it is a glory to her : for
her hair is given her for a covering. [Instinct should
teach us that the head of a woman is more properly covered
than that of a man, for nature grants it a greater abundance of
hair. In Paul's time the hair of a man, unless he was under
some vow, such as that of the Nazarite, was uniformly cut
short. Long hair in a man betokened base and lewd efifemi-
nacy, and we find those who wore it ridiculed by Juvenal.
Since nature gives a woman more covering than man, her will
CONCERNING HEAD COSTUME 113
should accord with nature, and vice versa. MascuHne women
and effeminate men are alike objectionable. Let each sex
keep its place. And in point of attire it is still disgraceful for
men and women to appear in public in each other's garments.]
16 But if any man seemeth to be [a mild way of saying,
"if any man is"] contentious, w^e have no such custom,
neither the churches of God. [Knowing the argumenta-
tive spirit of the Greeks, and being conscious that it was likely
that some would even yet want to dispute the matter, despite
his three reasons to the contrary, Paul takes it entirely out of
the realm of discussion into that of precedent. The settled
and established practice of the church had from the beginning
followed the course outlined by Paul, which showed that other
apostles beside himself had either established it by rule, or
endorsed it in practice. In this appeal for uniformity Paul
makes it clear that all churches should strive to make their
practices uniform, not variant. Paul is here discussing how
men and women should be attired when they take a leading
part in public worship. He will speak later as to whether or
not women should take any such part at all in public worship
(ch. 14: 34, 35; I Tim. 2: 12). We to-day as males worship
with uncovered heads in consequence of Paul's iiistructioii;
but not for his reasons. It is now an expression of reverence,
which the Jew then expressed by taking off his sandals.
''Holland," says Stanley, "is the only exception. In Dutch
congregations, men uncover their heads during the psalmody
only." In Western countries a woman's hat has never had
any symbolism whatever. We see nothing in Paul's argument
which requires us to make it symbolic. The problem in West-
ern assemblies is how best to persuade women to take their
hats off, not how to prevail upon them to keep them on. The
principle, however, still holds good that the woman is subor-
dinate to the man, and should not make any unseemly, immod-
est, vaunting display of an independence which she does not
possess.
114 FIRST EPISTLE TO THE CORINTHIANS
VIII.
SEVENTH RESPONSE. AS TO THE LORD'S
SUPPER.
ii: 17-34.
17 But in giving you this charge, I praise you not,
that ye come together not for the better but for the
worse. [Their church services, which were intended for
their development, had become so corrupted that they tended
to retard and to dwarf their natural growth. Farrar makes the
words "this charge" refer back to verse 2; but it is more
natural and easy to refer them to what he is about to say.] 18
For first of all [Paul was not careful as to his divisions, and
so his ''secondly" is not clearly stated. Olshausen, Ewald,
Winer and others think it begins at verse 20, and thus the
apostle first censures the factions, and next the evils which re-
sulted from the factions. But as Paul includes both these in
one rebuke, it is best with Meyer, Fausset and others to find
the ''secondly" beginning at ch. 12: i ; so that the first rebuke
is directed at their misbehavior at the love-feast and the
Lord's Supper, and the second at their misapplication of the
gifts of the Spirit] , when ye come together in the church
[/. e., in the congregation, for as yet they doubtless had no
buildiiig (Acts 18: 7), and in this latter sense the word is no-
where used in the New Testament], I hear that divisions
exist among you; and I partly believe it. [Evidently
the divisions rebuked in chapter i manifested themselves in the
meetings of the congregation, and the Pauline, Petrine and
other parties gathered in separate groups. Paul was distressed
to hear this, and Alford interprets him thus: "I am unwilling
to believe all I hear, but some I can not help believing."] 19
For there must be [Luke 17: i ; Matt. 18: 7; 10: 11] also
factions among you, that they that are approved may
be made manifest among you. [A carnal spirit tends to
division (ch. 3: 1-4; i John 2: 18, 19). The divisive spirit in the
AS TO THE LORD'S SUPPER 115
perverse and carnal, manifests, by contrast, the loving, united
spirit of the obedient and spiritual, which is approved.
''Approved" is the cognate opposite of "rejected" found at ch.
9:27. The word "division" used in the verse above was a
milder term than "factions" found here. The former repre-
sented parties separated hy present or at least very recent dis-
sensions, while the latter described matured separations and
looked toward permanent organizations. If the former might
be regarded as a war of secession, the latter would describe
that condition when the war was practically ended, and the
two parties were almost ready to establish themselves as
separate, independent and rival governments. But factions
did not thus mature in Paul's time, nor does Clement's epistle
written forty years later indicate that they had matured in his
time. No doubt, this epistle of Paul's had much to do in
checking their development.] 20 When therefore ye as-
semble yourselves together, it is not possible to eat
the Lord's supper [The Lord's Supper is a spiritual feast.
It is a feast of love, union and communion in and with Christ,
and so can not be eaten by those who have already glutted
themselves with hatred, factiousness and partyism] : 21 for in
your eating each one taketh before other his own
supper ; and one is hungry, and another is drunken.
[This verse is an indictment with three counts. There could be
no communion supper when: i. The parties did not eat at the
same time, but some before and some after; 2. when each ate
his own meal, instead of sharing in "the one bread" (ch.
10: 17); 3. when some ate to the full and others ate nothing at
all, because there was nothing left. It is likely that "drunken"
indicates a state of partial intoxication.' Grotius gives "drunk-
en" the milder, and Meyer the stronger, sense. But the con-
text suggests that one had more than was good for him, and
the other less, and there is a subtle innuendo in the crossing of
the terms, so that overdrinking stands in contrast to U7ider-
eating, for overdrinking is greater debauchery than over-
eating.] 22 What, have ye not houses to eat and to
drink in? or despise ye the church of God, and put
116 FIRST EPISTLE TO THE CORINTHIANS
them to shame that have not? What shall I say to
you? shall I praise you? In this I praise you not.
[Litotes for "I condemn you." The context here makes it
evident that the abuses of the Lord's Supper grew out of the
Agapse, or love-feast, which was associated with it. As the
feast of the Passover immediately preceded the Lord's Supper,
the early church thought it expedient to have a preliminary
feast as a substitute for the Passover, thinking that the Lord's
Supper would thus have its proper setting. They called this
preliminary meal a "love-feast" (Greek, Agapai—]\xdt 12).
This Agapse was a club-feast; i. e., one to which each was sup-
posed to contribute his share. But the factious spirit in Corinth
caused the church to eat in different parties and at different
times ; and may have, to a large degree, caused each to self-
ishly eat what he himself had brought. Hence, the apostle
declares that a feast so devoid of all spirit of communion might
just as well be eaten at home. They were mere carnal feasts
of appetite and not spiritual feasts of love. Paul does not,
however, mention the Agapae, for, being a human and not a
sacred feast, it could not be profaned. But the things which
were a disgrace to it became a profanation and a sin when they
passed from it into the Lord's Supper. Paul shows his sense
of astonishment at the unseemly conduct of the Corinthians by
a "lively succession of questions." His meaning may be para-
phrased thus: "Private feasts should be eaten in your own
private houses, or is it possible that you do not own any houses ?
Surely you do. Why, then, do you meet in a public assembly to
eat your private meal? Is it because you despise the church of
God, and wish to show your contempt for it by exposing the
poverty of those who have no houses (nor anything else), mak-
ing a parade of your wealth before them, and publishing the
fact that you do not consider them fit to eat with you ?" The
evil spirit of which Paul speaks still exists ; but it shows itself
to-day by a parade of dress, and not of victuals. From the
perverted feast of the Corinthians Paul now turns to show the
nature of the true Lord's Supper.] 23 For I received of the
Lord [Paul did not receive his knowledge as to the supper
AS TO THE LORD'S SUPPER 117
from the apostles or other witnesses (comp. Gal. i: ii, 12). To
be truly an apostle and witness (Acts 1:8), it was fitting that
Paul should have his knowledge from the fountain source.
For a comparison of Paul's account with the three others, and
comments upon verses 23-26, see ''Fourfold Gospel," p. 657]
that which also I delivered unto you, that the Lord
Jesus in the night in which he was betrayed [the
solemn and affecting circumstances under which the supper
was instituted, as well as the sacred nature of the ordinance
itself, should have impressed upon the Corinthians how unbe-
coming it was to celebrate the memorial of it in a spirit of
pride, revelry and disorder] took bread ; 24 and when he
had given thanks, he brake it, and said. This is my
body, which is for you : this do in remembrance of me.
[The Greek word for giving thanks is eucharistia, and from it
many call the Lord's Supper the Eucharist. But the ''Lord's
supper" and the "Lord's table" (ch. 10: 21) and the "commun-
ion" (ch. 10: 16) are three Bible terms for it. Many ancient
authorities read: "This is my body, which is broken for you"
etc. Some regard this as a contradiction of John's assertion that
no bone of him was broken (John 19: 36). But the word differs
from that used by John, which may be properly translated
"crushed." "Broken" is involved in the phrase "he brake
it," used here, and in the three other accounts of the supper,
and hence they err who use the unbroken wafer.] 25 In like
manner also the cup, after supper [Paul here inserts the
entering wedge of reform. The Lord's Supper came after iht
Passover, and was no part of it; hence it was no part of the
Agapse which was substituted for the Passover. As therefore
the Agapae was fruitful of disorder, would it not be well to
separate it from the communion? By the end of the first cen-
tury it was so separated, and at last it was formally prohibited
by the Council of Carthage. See Poole's synopsis on Matt.
26:26], saying, This cup is the new covenant in my
blood: this do, as often as ye drink it, in remembrance
of me. \_Diatheke may be translated "testament" (Heb.
9: 16), or "covenant." The latter is the meaning here, for
9
118 FIRST EPISTLE TO THE CORINTHIANS
wills or testaments were not sealed with blood, as were cove-
nants. The cup is the symbol of Christ's blood, which ratified
the gospel covenant.] 26 For as often as ye eat this
bread, and drink the cup, ye proclaim [inwardly and out-
wardly] the LfOrd's death till he come. [Thus the supper
looks forward, as well as backward. The constant observance
of this feast through the centuries is one of the strongest of
the external evidences of the truth of gospel history. By a
chain of weekly links it will connect the first and second com-
ings of our Lord ; after which there will be no further need of
symbols.] 27 Wherefore whosoever shall eat the bread
or drink the cup of the Lord in an unworthy manner,
shall be guilty of the body and the blood of the Lord.
[It is possible to partake of either emblem unworthily, and so be
guilty as to both (Jas. 2: 10). Though we may be unworthy,
we may still eat \vor\.h\\y, i.e., in a prayerful, reverent, repentant
spirit ; but if we eat unworthily, we profane not only the sym-
bols, but the Lord who is symbolized — comp. Heb. 10: 29.] 28
But let a man prove [test] himself, and so let him eat of
the bread, and drink of the cup. [A Christian confronting
the communion should first test his sincerity (2 Cor. 13: 5), his
state of heart (Matt. 5:22-24), etc., to see if he can eat in a
submissive spirit, and in loving remembrance of his Lord.] 29
For he that eateth and drinketh, eateth and drinketh
judgment unto himself, if he discern not the body.
[The Corinthians were eating the supper in a spirit of levity,
as though it were common food; not keeping in mind what it
memorialized.] 30 For this cause many among you are
weak and sickly, and not a few sleep. ["Not a few"
indicates a larger number than the preceding *'many." It
is generally accepted that Paul here refers to physical weak-
ness, ill health and death, and that he asserts that these things
came upon the Corinthians as a "judgment" for their abuse of
the Lord's Supper (comp. John 5: 14). But the word "sleep"
indicates peaceful repose, rather than the violence of the death
penalty ; and suggests that the Corinthians were condemned
to be spiritually unhealthy and sleepy— comp. Matt. 13: 12-15.]
AS TO THE LORD'S SUPPER 119
31 But if we discerned ourselves, we should not be
judged. 32 But when we are judged, we are chastened
of the Lord, that we may not be condemned with the
world. [If we examined and corrected ourselves, we would
escape the correction of God ; but, as it is, his judgments are
visited upon us, so that we may not finally be condemned with
the world (Ps. 94: 12; Heb. 12: 5-12). Verses 28 and 31 call
for self-judgment, but there is no Biblical authority for the
practice of those who take it upon themselves to judge as to the
fitness of other professing Christians to commune (comp. Rom.
14:4). Moreover, these verses, in giving the true rule of
practice, expose the departure of the Romish Church, which
calls for no self-examination, but makes confession and priestly
absolution the preparation for communion.] 33 Wherefore
[if you wish to remedy matters], my brethren, when ye
come together to eat, wait one for another. 34 If any
man is hungry, let him eat at home ; that your coming
together be not unto judgment. [By waiting they would
eat together, and eat of the same symbolic bread; by eating at
home, and taking the edge olT their appetites, they would not
devour all, and so exclude others from the communion.] And
the rest will I set in order whensoever I come. [The
spiritual ill health of the church had delayed his coming, but
when he arrived he would adjust any lesser irregularities which
might need attention.]
IX.
EIGHTH RESPONSE. AS TO SPIRITUAL GIFTS.
12: 1-31.
To avoid confusion in our classification of the subjects
handled, we have called this section a response, but it is
such as to information received, rather than as to questions
asked. In the early church the Spirit of God, fulfilling the
predictions of prophecy (Joel 2: 28 ff. ; Acts 2: 17-21O, and
the promise of the Lord (Mark 16: 17, 18; Acts 8: i), begin-
120 FIRST EPISTLE TO THE CORINTHIANS
ning on the day of Pentecost, endowed certain members
with miraculous gifts. These were needful in that day:
1. They aided the evangelists and missionaries to propagate
the faith in new fields with greater speed. 2. They assured
weak converts that God was indeed in that church for which
they had abandoned their former religions. 3. They edified
the church, and gave it that body of perfect revealed truth
which has been preserved and made permanent in the New
Testament. But as different gifts were bestowed on differ-
ent individuals, some of them became a source of pride and
envy. Some who had showy gifts made a boastful display of
them, and thus vaunted themselves as superior to those who
had powers of a less dazzling nature ; and those who had the
humbler gifts envied the more richly endowed. To correct
all this, Paul wrote the three chapters which follow.] 1 Now
concerning spiritual gifts, brethren, I would not have
you ignorant. 2 Ye know that when ye were Gentiles
ye were led away unto those dumb idols, howsoever ye
might be led. 3 Wherefore I make known unto you,
that no man speaking in the Spirit of God saith, Jesus
is anathema [devoted to destruction, hence accursed] ; and
no man can say, Jesus is Lord, but in the Holy Spirit.
[The previous idolatrous life of the Corinthians left them not
only ignorant as to the ways of God's Spirit, but also tended
to mislead them. Paul therefore begins their instruction with
the elementary principles which concern inspiration and rev-
elation; thus: I. An idol reveals no truth; it is dumb. 2.
Idols are many, but God is one. 3. The pretended revelations
and oracles of idols or idol priests and other impostors, may be
tested by what their authors say of Jesus, for they will speak
evil of him. 4. The true prophets and revealers may also be
so tested. They will assert the claims of Jesus, which no man
is moved to do save by the Holy Spirit (i John 4: 2, 3 ; 2: 22 ;
5: i). Treating these four points in their order, we need to note
that: I. Dumb idols were often made to speak by priests con-
cealed in or behind them, who made use of speaking-tubes
which led to the parted lips of the idol. Hence, converts from
AS TO SPIRITUAL GIFTS 121
paganism needed to be reminded that idols were indeed
dumb, as a safeguard against such fraud. No spiritual truth
came from the oracles of idols. 2. As each realm of nature
had its god, idolaters were drawn about from shrine to shrine
and temple to temple, seeking one blessing from one god to-
day, and another blessing from another god to-morrow. Hence,
saturated as they were with polytheism, diverse gifts were with
them instinctively associated with diverse gods. But the di-
verse gifts of Christianity were not to be attributed to different
deities, or even to different subordinate spiritual beings, such
as angels, etc., for they were all from one God, as Paul affirms
in this chapter, reasserting it ten times in the next ten verses
by way of emphasis. 3. Elymas affords a picture of one pre-
tending to speak oracles — a false prophet. 4. The conflict
between Paul and Elymas shows the blasphemy of the false
and the confession of the true prophet (Acts 13: 6-12). The
oracle of Delphi was near by, and contentions between idola-
try and Christianity were, we may be sure, matters of daily
occurrence in Corinth, and the ideas of new converts would be
easily confused. The third verse shows that the test of a
teacher is not his apostolic succession, but the soundness of his
doctrine — comp. Gal. 1:8.] 4 Now there are diversities
of gifts, but the same Spirit. 5 And there are diver-
sities of ministrations, and the same Lord. 6 And
there are diversities of workings, but the same God,
who worketh all things in all. [Though the gifts were
the immediate impartation of the Spirit, yet it was a mistake
to think that the Spirit acted as an independent deity in this
giving. Hence Paul begins by showing that all the Godhead
participated in the bestowal, and that each sustained his own
relation to these miraculous manifestations. In relation to the
Spirit, they were, as we have seen, gifts; in relation to Jesus,
they were means whereby he ministered to the church (Eph.
4: II, 12; Rom. 12:6, 7; I Pet. 4: 10, 11), and to the world
through the church (Mark 16: 20); in relation to the Father,
they were workings, or manifestations of power, whereby he
sanctioned the church and kingdom of Jesus as proceeding
122 FIRST EPISTLE TO THE CORINTHIANS
from himself, approved by him, and part of his universal field
of operation— John 8:28, 29; 14:10, 11.] 7 But to each
one is given the manifestation of the Spirit to profit
withal. [Each of the gifted ones had some power which
manifested that the Spirit of God was with him, and this power
was not given to him for his own profit, but for the good of the
church and of the world.] 8 For to one is given through the
Spirit the word of wisdom ; and to another the word of
knowledge, according to the same Spirit : 9 to another
faith, in the same Spirit ; and to another gifts of heal-
ings, in the one Spirit ; 10 and to another workings of
miracles ; and to another prophecy ; and to another dis-
cernings of spirits : to another divers kinds of tongues ;
and to another the interpretation of tongues : 1 1 but all
these worketh the one and the same Spirit, dividing to
each one severally even as he w^ill. [Paul here sets forth
fully the diversity of the gifts, but checks any tendency to boast-
ful comparison by showing that the gifts emanate from a common
source, and are operated by a common will, and are bestowed
according to the pleasure of the Spirit, and not because of any
inferiority or superiority on the part of the recipients. The
nine gifts spoken of may be described as follows: i. The
"word of wisdom" was the ability to reveal divine truth which
was possessed by the apostles and partially by prophets. 2. The
"word of knowledge" was the ability to teach the truth thus
revealed. Paul emphasizes that the second gift was as much a
work of the Spirit as the first. 3. Faith, in this connection,
is more than that which comes by hearing. It is that energy
of faith which carries with it divine power (Matt. 17: 19, 20 ; ch.
13: 2). 4. "Gifts of healing" was the power to supernaturally
restore the sick (Acts 5: 15, 16; Jas. 5: 14, 15). This gift may
have been separated from the one next named, because some
had their miraculous power limited to this field. 5. "Workings
of miracles" was larger than the one which preceded it, for it
included acts of judgment as well as mercy. It was exercised
by Paul in striking Elymas blind, and by Peter in the punish-
ment of Ananias and Sapphira. Paul here names healing first.
AS TO SPIRITUAL GIFTS 123
possibly because those who are called upon to exercise God's
mercy stand higher in his esteem than those who execute his
judgment, for pagans and unbelievers have often been used by
him to mete out punishment. But in verse 28 he reverses the
order, for the greater includes the less, 6. The "gift of proph-
ecy" enabled one to speak the truth under the unerring
guidance of the Holy Spirit. In the Old Testament this gift
was a very important one ; but in the New, the "word of wis-
dom," which embraced all the larger scope of prophecy, seems
to have been mainly confined to the apostles, and so we find New
Testament prophets merely foretelling things of a temporary or
personal nature, as in the case of Agabus (Acts 11: 28; 21: 9-
11). 7. "Discernings of spirits" was the power to recognize
the difference between the utterances of genuine inspiration
and those of a demoniacal or an unaided human spirit. 8.
There has been much dispute as to what is meant by "kinds
of tongues." Some modern commentators have attempted to
show that the gift of tongues mentioned in the Episdes was
entirely different from the ability to speak foreign languages
manifested on the day of Pentecost. The weakness of those
who take this position is fully exposed by Hodge in loco.
Speaking with tongues was not an incoherent, meaningless
jargon uttered by the speaker in ecstatic rhapsody, nor was it
"spiritual language unknown to man, uttered in ecstacy."
The second chapter of the Book of Acts shows us clearly what
it was, and the New Testament never explains it as being any-
thing less or different. 9. "Interpretation of tongues" was
the ability to interpret what was said by the one who spoke
with tongues. The gifts of speaking and interpreting were
sometimes given to the same person (14: 13), and sometimes
to different persons.] 12 For as the body is one, and hath
many members, and all the members of the body,
being many, are one body ; so also is Christ. [Paul here
strikes a fatal blow at that pride which animated those who
held superior gifts. Can there be pride in one member of the
body, as to the other members of which it is only an organic
part? But all Christians, no matter how they differ in gifts,
124 FIRST EPISTLE TO THE CORINTHIANS
are parts of the body of Christ. Jesus illustrated the organic
unity between himself and the church under the figure of the
vine and the branches; and the apostles, carrying the figure
forward so as to include the unity existing between Christians,
spoke of Christ as the head and the church as the body, or
Christ as the building and the church as the stones. All organ-
ism supposes both unity and diversity.] 13 For in one Spirit
were we all baptized into one body, whether Jews or
Greeks, whether bond or free ; and were all made to
drink of one Spirit. [Paul here proves the unity of the
church by the method of its creation. One Spirit, acting
through the apostles and all other evangelists and 'ministers (i
Thess. i: 5), had begotten people of different races and nation-
alities and conditions (John 3:5), and had caused them to be
baptized into the one church, and had bestowed itself upon
them after they had been thus baptized (Acts 2: 38). Thus it
had made them one organism. Paul speaks of the bestowal of
the Spirit under the figure of the living water used by Jesus
(John 7: 37). As the spirit of a man keeps up the organic
unity of the body, so the Spirit of God had vivified and organ-
ized the church.] 14 For the body is not one member,
but many. 15 If the foot shall say. Because I am not
the hand, I am not of the body ; it is not therefore not
of the body. 16 And if the ear shall say. Because I am
not the eye, I am not of the body ; it is not therefore
not of the body. [This passage exposes the folly of those
who were belittling themselves in the presence of their fellow-
Christians. Being in the church, they were organically united
to the entire church body. If they felt that their inferiority in
gifts excluded them, they were not thereby excluded. Their
false views and false assertions did not alter their true condi-
tion. Paul associates the members of action (foot and hand)
and the members of sensation (eye and ear), and represents
each as complaining against the other, because men are apt to
be envious and to disparage themselves as to those who have
superior gifts similar to their own. We are not envious of those
whose gifts are dissimilar. It is the foot and not the eye that
AS TO SPIRITUAL GIFTS 125
envies the hand.] 17 If the whole body were an eye,
where were the hearing ? If the whole were hearing,
where w^ere the smelling? 18 But now^ [(as things
actually are)] hath God set the members each one of
them in the body, even as it pleased him. 19 And if
they were all one member, where were the body? 20
But now they are many members, but one body. [The
necessity for diversity is here shown. If all the church were
teachers, who could be taught ? If all were healers, who could
receive healing? If all were preachers, who could listen?
The glory of all organism is its diversity, and the more diverse
its functions, the higher it ranks in the scale of life.] 21 And
the eye cannot say to the hand, I have no need of thee :
or again the head to the feet, I have no need of you.
[The interdependence of the members is here shown. If, as
we have seen above, the humbly envious one felt as if he were
not included in the church, the proudly superior member felt
as if the humbler one should be excluded. Here we find the
eye and hand associated contrary to the usage in verses 15
and 16. Those who are puffed up with some great gift do not
see the need of any other gifts save their own. But they
tolerate those who have their gift in less degree, for such form
a background to show off their excellencies. We have seen
vain singers who esteemed the preaching as of very little im-
portance, and vice versa. Paul continues to discuss this inter-
dependence.] 22 Nay, much rather, those members of
the body which seem to be more feeble are necessary :
23 and those parts of the body, which we think to be
less honorable, upon these we bestow more abundant
honor; and our uncomely parts have more abundant
comeliness ; 24 whereas our comely parts have no
need: but God tempered the body together, giving
more abundant honor to that part which lacked ; 25
that there should be no schism in the body ; but that
the members should have the same care one for
another. 26 And whether one member suffereth, all
the members suffer with it ; or one member is honored,
126 FIRST EPISTLE TO THE CORINTHIANS
all the members rejoice with it. 27 Now ye are the
body of Christ, and severally members thereof. [The
hands and face have no need of adornment, but the rest of the
body, being less comely, is made beautiful with clothing, so
that a state of equilibrium is established, and the whole body is
acceptable to the indwelling Spirit as its home. If any part of
the body lacks in beauty, the attention of the whole body is
drawn to it, and employed to better its condition. Moreover,
the parts suffer or rejoice as a whole. Now, God intends that
the church shall look upon itself as such an organic whole, and
shall feel this lively concern for each of those who lack, feeling
that the lack of one is the lack of all. "When a thorn," says
Chrysostom, "enters the heel, the whole body feels it, and is
concerned: the back bends, the fore part of the body contracts
itself, the hands come forward and draw out the thorn, the head
stoops, the eyes regard the aft'ected member with intense gaze.
When the head is crowned, the whole man feels honored, the
mouth expresses and the eyes look gladness."] 28 And God
hath set some in the church, first apostles, secondly
prophets, thirdly teachers, then miracles, then gifts of
healings, helps, governments, divers kinds of tongues.
29 Are all apostles ? are all prophets ? are all teach-
ers ? are all workers of miracles ? 30 have all gifts of
healings ? do all speak with tongues ? do all interpret?
[Paul here completes his analogy by showing that the gifts
bestowed upon individuals in the church are as diverse and
variant as the faculties bestowed upon the various members
of the body. As the apostle has named nine spiritual gifts, so
he here names nine positions in the church. These may be
defined thus: i. The "apostles" were those who possessed
plenary inspiration. They could at all times and on all subjects
declare the will of God. 2. "Prophets" had occasional in-
spiration, which was then usually of a very limited nature. 3.
"Teachers" were uninspired men that were gifted in teaching
and explaining the historic truths of the gospel and the doc-
trinal truths which came through inspiration, for those having
prophetic gifts did not always fully understand the import of
AS TO SPIRITUAL GIFTS 127
their own words (i Pet. i: ii, 12). 4 and 5. Those who
worked miracles and had the gift of heaHng have been spoken
of above. 6. "Helps" means the same as helpers. In our
land domestic and other helpers are often provincially called
"help." It here refers to those who had a sympathetic nature
or a generous spirit, etc. (Rom. 12:8). 7. "Governments."
This refers to those possessing powers of leadership and organi-
zation, those having administrative ability, such as the elders.
8 and 9. "Divers kinds of tongues" and the power to interpret
the same, have already been described. These appear to have
been ranked first in importance by the Corinthians, because
most showy, and they are here placed last by the apostles be-
cause they added but little to edification, and were of small
practical value.] 31 But desire earnestly the greater
gifts. [Though these powers were bestowed as gifts by the
Spirit, yet they were not bestowed blindly. They were apt to
be conferred upon those who strove to be worthy of them.]
And moreover a most excellent way show I unto you.
[This may mean that I show you a most excellent way to attain
unto the best gifts; or, I show you a way of love to which all
may attain, and which far exceeds any gift or position. This
way of love will be fully described in the next chapter.]
X.
AS TO THE SUPREMACY OF LOVE.
13: 1-13.
[This chapter has been admired by all ages, but, unfortunate-
ly, it has been practiced by none. In it Paul shows that love is
superior to all extraordinary gifts, both by reason of its inherent
excellency and its perpetuity. Also that it surpasses all other
graces.] 1 If I speak with the tongues of men and of
angels, but have not love, I am become sounding brass,
or a clanging cymbal. [The apostle first compares love
with that gift of tongues in which the Corinthians took so much
128 FIRST EPISTLE TO THE CORINTHIANS
pride. The comparison shows that speaking with tongues,
even if it were exercised in an unexampled manner, is utter
emptiness unless accompanied by love. The gift of tongues,
even when it attained its highest conceivable development, is
inferior to the language of angels ; but even if one spoke with
all the gifts of language hurnari or divine, his vv^ord, if loveless,
would be but a vainglorious noise, or sounds without soul or
feeling; such as come from pounding on some brazen gong or
basin,' or from cymbals, which are the lowest, most monot-
onous, least expressive of all musical instruments. It is sug-
gestive that Paul had doubtless heard the language of angels
(2 Cor. 12: 4). Corinthian brass was a mixture of gold and
silver, and was famous for its resonance when made into
trumpets, etc.] 2 And if I have the gift of prophecy, and
know all mysteries and all knowledge ; and if I have all
faith, so as to remove mountains, but have not love, I am
nothing. [Love is next compared with the gifts of prophecy
and miracle-working faith mentioned in the last chapter. The
gift of prophecy manifested itself in two ways: i. Ability to
receive revelations of those counsels of God which were either
not revealed at all, or else concealed in mystery (Matt. 13: 11 ;
Rom. 16: 27; ch. 2: 17; Eph. 3: 3, 9; Col. i: 26). 2. AbiHty
to fully understand the revelations in all their bearings upon
present and future life, former revelations, dispensations, etc.
This latter Paul calls "knowledge." The phrase "I would not
have you ignorant," so famiHar in his writings, shows how fre-
quently he used this knowledge to impart the full truth to
others. The fate of those who exercised the gift of prophecy
and miracles without love is described at Matt. 27: 21-23.
Balaam, Judas and Caiaphas may be taken as examples, and
Satan himself is partially such. To say that one possessed of
such gifts was "nothing"— a spiritual cipher — was a crushing
blow to the pride and vanity of the Corinthians. We see that
Paul agrees with James that faith which does not work in love
is profitless — Jas. 2:26; comp. Gal. 5:6; i Thess. 1:2.] 3
And if I bestow all my goods to feed the poor, and if I
give my body to be burned, but have not love, it prof*
AS TO THE SUPREMACY OF LOVE 129
iteth me nothing. [Love is here contrasted with those works
of charity and self-sacrifice which are included under the term
**helps;" so that in his comparison Paul practically exhausts
the whole catalogue of gifts described in the last chapter, and
shows the entire supremacy of love over all of them. The
word translated ''bestow to feed," means to dole away in
mouthfuls, and suggests that though the giving was entire and
exhaustive, yet the manner of giving was so parsimonious and
grudging as to emphasize the lack of love. From giving goods
Paul passes to that higher order of giving in which the body is
presented as a sacrifice to God, either by martyrdom, or as a
daily offering (Rom. 12: i ; ch. 15: 31 ; 2 Cor. 12: 15 ; 11: 29).
It has been urged that Paul could not refer to martyrdom, for,
though Christians were burned by fire in great numbers some
ten years later, yet there is no account of any such form of
martyrdom when Paul wrote. But the mere silence of history
proves nothing; besides, the case of the three Hebrews is prec-
edent enough (Dan. 3: 23, 28; comp. Heb. 11: 34). See also
2 Mace. 7. , Willingness to fight and die for Christianity will
not take tne place of loving obedience to Christ. Having shown
the supremacy of love when compared with miraculous gifts,
Paul now enters upon a discussion of the intrinsic merits of
love, thus preparing his hearers to grasp the superiority of love
over the other two graces. He gives nine negative and six, or
rather eight, positive qualities of love. All seventeen qualities
will be found beautifully exemplified in the life of our Lord.
The Corinthians were conspicuously lacking in the four which
head Paul's catalogue, as will be shown by comparing them
with ch. 6:7; 12: 15, 21, 26; 4:6, 18, 19.] 4 Love suffer-
eth long, and is kind [In this catalogue the first and last
negative qualities are coupled with their corresponding posi-
tives, suggesting a like coupling throughout. Love suffers evil
and confers blessing, and seeks to thus overcome evil with good
—Rom. 12:21; Matt. 23:37; Luke 22:48, 50, 51]; love
envieth not [Is not jealous of the gifts, goods or fortune of
another, nor of his spiritual prosperity, as was Cain (Gen. 4 :
3-8). Love excludes this feeling ; the parent does not envy the
130 FIRST EPISTLE TO THE CORINTHIANS
child (Rev. 3: 21). Moses was free from envy (Num. 11: 26-
29), and so also was John the Baptist— John 3: 26-30] ; love
vaunteth not itself [does not parade itself — Matt. 6: i ; Acts
8: 9; Matt. 11: 29; 12: 19, 38, 39; 21: 5], is not puffed up
[is not inflated with pride or arrogance, because of wealth,
knowledge, power, etc. — Acts 12: 20-23 ; John 13: 1-5], 5 doth
not behave itself unseemly [Self-love betrays its lack of
sympathy by vulgar indecorum, and cares not how offensive its
conduct is towards others. Manners often give the measure of
the man (Luke 7: 44-47; 23: 11 ; John 13: 14, 15). Christians
should manifest a courteous spirit— i Pet. 3^ 8, 9 ; Luke 2: 51,
52], seeketh not its own [Love is unselfish and disinterested,
and is happy in the happiness of others (Rom. 12: 10 ; 15: 1-3 ;
Phil. 2:4; Matt. 8:20; 20:28). Self-love is grasping and
productive of evil— ch. 10: 24-33 ; Luke 12: 13-21], is not
provoked [It does not lose its temper; is not easily roused
to resentment. The same word is used for the "sharp conten-
tion" between Paul and Barnabas (Acts 15: 39). Love curbs
exasperation— Isa. 53: 7 ; Matt. 26: 62, 63 ; i Pet. 2: 23 ; Heb.
12: 3], taketh not account of evil [Is not suspicious of evil,
is not careful to retain the memory of it, and does not keep a
record of it for the purpose of returning it. It continues its
blessing despite rebuffs— John 10: 32] ; 6 rejoiceth not in
unrighteousness, but rejoiceth with the truth [It does
not rejoice in seeing sin committed nor in the downfall of those
who are overcome by it (Rom. i: 32; 2 Thess. 2: 12; comp.
John 8:3-11), but is glad when truth puts down iniquity (2
John 4; Acts 11:23; Luke 10:17-21; comp. 2 Tim. 3:8).
Possibly the verse also includes that malignant joy which many
feel at the mishaps or misfortunes of others. It certainly con-
demns that false charity which compromises truth— Prov. 17: i5;
Gal. 1:9; 2:5, 11]; 7 beareth all things [it endures
wrongs without complaint, and bears the adversities, troubles
and vexations of life without murmuring (Matt. 17: 24-27), and
often without divulging its needy condition— ch. 9: 12 ; Phil.
4: II, 12], believeth all things [It takes the kindest views of
men's actions and circumstances. It sees things in their
AS TO SUPREMACY OF LOVE 131
brightest, not their darkest, colors ; and, as far as it consistently
can, puts the best construction on conduct— Prov. lo: 12; i
Pet. 4:8; Gen. 45:5; Luke 23:34], hopeth all things
[though the object loved is confessedly sinful to-day, yet this
supreme grace looks with eager, hopeful expectation for its re-
pentance on the morrow — ch. 3: 2, 3 ; Luke 13: 6-9 ; 15: 20;
20: 9-13], endureth all things. [The word "hupome7ioo,'*
translated "endureth," is a military term, and means to sustain
an assault ; hence it has reference to heavier afflictions than
those sustained by the "beareth" of verse 7. It refers to gross
ill-treatment, violence and persecution, and such grievances as
provoke resistance, strife, etc. (2 Tim. 2: 10, 24; Heb. 10: 32;
12: 2; Matt. 5: 39; comp. John 18: 22, 23, with Acts 23: 2-5).
The enduring is not simply that dogged persistency which bears
up despite adversity, it is an endurance which forgives offense
(Luke 17: 4). From love as it manifests itself in daily life Paul
now rises to speak of love in its essence.] 8 Love never
faileth : but whether there be prophecies, they shall be
done away; whether there he tongues, they shall
cease; whether there he knowledge, it shall be done
away. 9 For we know in part, and we prophesy in
part; 10 but when that which is perfect is come, that
which is in part shall be done away. 11 When I was
a child, I spake as a child, I felt as a child, I thought as
a child : now that I am become a man, I have put away
childish things. 12 For now we see in a mirror, dark-
ly ; but then face to face : now I know in part ; but
then shall I know fully even as also I was fully known.
[The superlative excellence of love is here shown in that it
survives all things with which it may be compared, and reveals
its close relation to God whose name is love (i John 3: 8), by
its eternal, luiperishable nature. Prophecies, tongues and
knowledge— three supernatural gifts though they were — were
mortals compared with the divine spirit of love. They were
needful in developing the infant church, but as that institution
passed onward toward maturity and perfection (Heb. 5: 12-14;
6: if; Eph. 3: 14-21 ; 4: 11-16), they were outgrown and discon-
132 FIRST EPISTLE TO 7^ HE CORINTHIANS
tinued, because from them had been developed the clear,
steady light of the recorded Word, and the mature thoughtful-
ness and assurance of a well-instructed church. They were
thrown aside, therefore, as the wheat stalk which has matured
its grain ; or, to use Paul's own figure, put away as the speech,
feeling and judgment of childhood when they have produced
their corresponding faculties in manhood. Though the triplet
of child-faculties — speech, feeling, thought, do not form a close
parallel with the triplet of gifts — tongues, prophecies, knowl-
edge, yet they were alike in that to both, the child and the
church, they seemed severally all-important. All Christians
who mistakenly yearn for a renewal of these spiritual gifts,
should note the clear import of these words of the apostle,
which show that their presence in the church would be an
evidence of immaturity and weakness, rather than of fully de-
veloped power and seasoned strength. But if the gifts have
passed from the church as transient and ephemeral, shall not
that which they have produced abide ? Assuredly they shall,
until that which is perfect is come ; i. e., until the coming of
Christ. Then prophecy shall be merged into fulfillment, and
the dim light of revelation shall be broadened into the perfect
day. We to-day see the reflection of truth, rather than the
truth itself. It has come to us through the medium of minds
which, though divinely illuminated, were yet finite, and it has
modified itself, though essentially spiritual, so as to be clothed
in earthly words; and it is grasped and comprehended by us
through the use of our material brains. Thus, though perfect
after its kind, and true as far as it goes, our present knowledge
of heavenly things is perhaps as far from the full reality as is
the child's conception of earthly things (John 3: 12). And so
our present knowledge may well merge, as will prophecy, into
a higher order of perfection, wherein both the means of mani-
festation (2 Cor. 5: 7) and of comprehension (i John 3: 2) will
be wholly perfect. So, though at present we may indeed know
God, yet our knowledge is more that received by description,
than that which is received by direct, clear sight, and personal
acquaintance; but hereafter we shall know God in some sense
AS TO SUPREMACY OF LOVE 133
as he knows us, and know the beings of the heavenly land as
thoroughly as they now know us. Mirrors were then made of
polished silver or brass, and were far more indistinct than our
present glasses; so that to see a reflection in one of them was
far less satisfactory than to see the reality.] 13 But now [in
this present state] abideth faith, hope, love, these three ;
and the greatest of these is love. [If we give the phrase
"but now" its other sense, as though the apostle said "But to
sum things up, to give the net results," then we have him saying
that faith, hope and love are eternal. While it is true that faith
in the sense of trust and confidence, and hope in the sense of un-
clouded expectation, shall abide in heaven, yet, in their large,
general meaning, faith shall be lost in sight, and hope in fruition
(Rom. 8: 24, 25). It therefore seems more consistent to under-
stand the apostle as asserting that the three graces shall abide
while the earth stands; in contrast with miraculous gifts,
which, according to his own prophetic statement, have ceased.
He does not explain the superior excellence of love when
compared with faith and hope, but the points of superiority are
not hard to find. i. If all three are eternal, the other two shall
be greatly diminished as graces by the Lord's coming, while
love shall be infinitely enlarged. 2. Love is the basis of faith
and hope, for we only fully believe in and hope for that which
we love. 3. Faith and hope are human, but God himself is
love. 4. Faith and hope can only properly work by love, and
are worthless without it. But here the superiority is not so
clear, for the three graces go hand in hand.
XI.
SPIRITUAL GIFTS CONCLUDED.
14: 1-40.
1 Follow after love ; yet desire earnestly spiritual
giftSy but rather that ye may prophesy. [From the dis-
cussion of spiritual gifts Paul turned aside in the last chapter
134 FIRST EPISTLE TO THE CORINTHIANS
to show that love is superior to all gifts. Having finished his
digression, he now resumes the subject of gifts, and proceeds to
show that the pursuit of love, as of supreme importance, does
not exclude the desire of gifts, as of secondary importance.
Having thus brought the subject of gifts again into discussion,
he asserts that prophecy is superior to the gift of tongues, and
proves his assertion by showing that it is the more useful in
the edification of the church. Incidentally his argument shows
that though the Spirit gave the gift of tongues to men, that
men abused the gift ; and so the Spirit, through Paul as its
instrument, reproves and corrects this abuse. Prophecy, as
here discussed, means preaching under divine guidance, and
the gift of tongues was not a gift of the knowledge of, but of
the use of, foreign languages. The one having it could declare
God's will in a foreign tongue, and could sometimes even in-
terpret what he had declared; but he could not use the lan-
guage for business conversation, or any personal or worldly
purpose.] 2 For he that speaketh in a tongue speaketh
not unto men, but unto God ; for no man understand-
eth ; but in the spirit he speaketh mysteries. 3 But
he that prophesieth speaketh unto men edification,
and exhortation, and consolation. 4 He that speaketh
in a tongue edifieth himself ; but he that prophesieth
edifieth the church. [The apostle here lays the ground-
work of his argument. Prophecy is superior to the gift of
tongues, because more profitable. The speaker with tongues,
exercising his spiritual gift (Rev. i: lo), might indeed speak
the divine truths or mysteries of God ; but, speaking them in
a foreign language, he would be understood only by God and
himself, and so would only edify, etc., himself. On the other
hand, the prophet, declaring the same or kindred mysteries in
the vernacular, would be understood by all present, and thus
he would transform the mysteries into revelations, which would
benefit the church, either edifying it, so as to enlighten its igno-
rance ; or rousing its latent energies, so as to dispel its sluggish-
ness ; or comforting it, so as to remove its sorrows. In' short,
tongues might excite wonder (Acts 2: 12), but preaching brought
SPIRITUAL GIFTS CONCLUDED 135
forth Iruit (Acts 2: 36-42) and the Corinthian church had need
to be more fruitful, since it was not eminent for its hoHness or its
works. Paul does not mean to say that no man living could
understand the tongues, or that they were mere jargon. He
means that no man present in the usual Corinthian assemblies
understood them. Had speaking with tongues been mere hys-
terical "orgiastic" jargon, it certainly would not have bodied
forth the mysteries of God, nor would it have edified the one
speaking, nor could it have been interpreted by him or by others
as Paul directs. Those who belittle the gift by construing it as
a mere jargon approach dangerously near making Paul (and
themselves likewise) criticize the Holy Spirit for giving such
a senseless, abnormal gift. But those who read Paul correctly
find that he is only censuring the abuse of the gift and not the
nature of it. It was useful to the church while engaged in
missionary work in foreign fields. But it became a source of
vanity and vainglorious display when used by a church sitting
idly at home. To the missionary it was a splendid addition
to the gift of prophecy; but to the Corinthian preachers ex-
horting in their home church, it was a sad subtraction from
that gift. The fruits of the Spirit in the Christian life are far
enough from being "orgiastic" — Gal. 5: 22.] 5 Now I
would have you all speak with tongues, but rather that
ye should prophesy : and greater [because more profit-
able] is he that prophesieth than he that speaketh with
tongues, except he interpret, that the church may re-
ceive edifying. 6 But now, brethren, if I come unto
you speaking w^ith tongues, w^hat shall I profit you,
unless I speak to you either by way of revelation, or
of knowledge, or of prophesying, or of teaching? [The
gift of tongues had a subordinate use in the church of God, as
an evidence of the presence of the Spirit of God. Moreover,
it was a reserve of power, liable to be brought into active use
at any time by the scattering of the church through persecu-
tion. For these reasons, and also to show that he writes in a
spirit of generous good-will, Paul expresses a wish that all the
churches in Corinth might be endowed with this gift. But, as
136 FIRST EPISTLE TO THE CORINTHIANS
a more practical wish, he prefers that they shall be able to
prophesy, since the church would not be edified by the use of
the gift of tongues, unless the foreign language used was inter-
preted. If Paul came to them as a visitor or missionary, his
profit to them would not lie in his speaking with tongues (even
though he, a Jew, spake to them miraculously in their own
Greek language) ; but it would lie in the subject-matter of his
utterance, in the edification which he conveyed, Paul names
the four ways in which men may be edified by the use of words,
and all these four manners were as much at the command of
prophecy as they were at that of the gift of tongues. Revela-
tion is the unveiling of divine truth to a prophet, and prophecy
is the impartation of that truth to others. Knowledge is the
divine illumination of the mind as to the bearing and signifi-
cance of a truth, and doctrine is the impartation to another of
the truth thus grasped. These are all matters of sense, and
not of sound only. But speaking with tongues in the presence
of those not understanding the language spoken, is sound with-
out sense, and fails to convey any prophecy, doctrine, etc.
Paul goes on to show that sound without sense is not only
profitless, but may even be baneful.] 7 Even things with-
out life, giving a voice, whether pipe or harp, if they
give not a distinction in the sounds, how shall it be
known what is piped or harped ? 8 For if the trumpet
give an uncertain voice, who shall prepare himself for
war? 9 So also ye, unless ye utter by the tongue
speech easy to be understood, how shall it be known
what is spoken ? for ye will be speaking into the air.
10 There are, it may be, so many kinds of voices in
the world, and no kind is without signification. 11 If
then I know not the meaning of the voice, I shall be to
him that speaketh a barbarian [a foreigner— Acts 28: 2],
and he that speaketh will be a barbarian unto me. 12
So also ye, since ye are zealous of spiritual gifts, seek
that ye may abound unto the edifying of the church.
[If there be any place where sound without sense is apparently
valuable, or profitable, argues Paul, it will be found in the
SPIRITUAL GIFTS CONCLUDED 137
use of musical instruments. But even here there are laws of
cadence, modulation, harmony, etc., which form a veritable
grammar of tongue-language, which, when obeyed, give to
music what we may call a tone-sense, analogous to the intel-
lectual sense embodied in language. Hence one may play an
instrument so as to make it meaningless, and if he does he
makes it profitless. Moreover, some instruments, such as the
trumpet, because of the fixed and established laws of tone, are
used to convey a language as well defined and unmistakable as
that of the voice. Thus certain notes on the trumpet command
a charge, others the joining of battle, and yet others the retreat,
etc. Now, if the trumpet or trumpeter fails to produce this
tone-language intelligibly, the army is thrown into confusion.
Spiritual guidance uttered in an unknown tongue was like a
blare of the trumpet which gave no order. Both disappointed
the expectation of the listener. Both spoke idly into the air,
instead of profitably into the ear. There are many sounds in
the world, but they only become voices when they convey some
form of sense. Thus we speak properly enough of the "voice
of the trumpet," when it is blown, but no one speaks of the
voice of the boiler when it is being riveted. Sense, meaning,
signification, are the very essence of voice — the qualities which
distinguish it from mere sound. If you use your voice to*speak
a foreign, and hence a meaningless, language, you degrade it,
so that to your hearer it becomes a mere profitless sound. This
you should not do. Since you earnestly seek gifts, you should
seek them for practical purposes; viz. : for the abundant edifica-
tion of the church.] 13 Wherefore let him that speaketh
in a tongue pray that he may interpret. 14 For if I
pray in a tongue, my spirit prayeth, but my under-
standing is unfruitful. 15 What is it then? [What is
the conclusion of the argument?] I will pray with the
spirit, and I will pray with the understanding also : I
will sing with the spirit, and I will sing with the un-
derstanding also. 16 Else if thou bless with the spirit,
how shall he that filleth the place of the unlearned say
the Amen at thy giving of thanks, seeing he knoweth
138 FIRST EPISTLE TO THE CORINTHIANS
not what thou sayest? 17 For thou verily givest thanks
■well, but the other is not edified. [The one who was so
under the influence of the Spirit of God as to speak with
tongues, produced words and sentences with Httle or no intel-
lectual effort. His spirit, being in accord with the Spirit of
God, uttered the exhortation or the prayer with his spirit rather
than with his understanding. Therefore, taking the case of
prayer as an example, Paul advises that the understanding be
kept as active as the spirit, and that a man so control the flow
of prayer as to pause from time to time that he might interpret
it, thus making his understanding as fruitful as his spirit. If he
does not do this, he prays with his tongue indeed, but his un-
derstanding bears no fruit in the congregation where he prays.
For this reason the apostle made it his rule to pray with his
spirit and interpret with his understanding, and to sing also in
like manner. If the speaker did not do this, how could one
who was not gifted to interpret say Amen to the petition
offered, seeing that he knew not what it was ? Thus, no matter
how ably the gifted one might pray, the ungifted one would not
be edified. Amen was then, as now, the word of ratification
or assent to an expression of prayer or praise, of blessing or
cursing (Deut. 27: 15 ; Neh. 5: 13 ; Rev. 5: 14). Justin Mar-
tyr (Ap., c. 65, 67) describes the use of the Amen, after the
prayer at the communion service. It is to that or some similar
use that Paul refers. Doddridge justly says that this passage
is decisive against the ridiculous practice of the church of
Rome of praying and praising in Latin, which is not only a
foreign, but a dead, tongue. Moreover, it shows that prayer is
not a vicarious duty done for us by others. We must join in
it.] 18 I thank God, I speak with tongues more than
you all : 19 howbeit in the church [congregation] I had
rather speak five words with my understanding [so as
to be understood], that I might instruct others also, than
ten thousand w^ords in a tongue. [Paul was thankful for
the gift of tongues because of its utility, but especially lest any
should think that he disparaged the gift because he did not
have it, and assigned it a subordinate place from envy. His
SPIRITUAL GIFTS CONCLUDED 139
disparagement is most emphatic. "Rather half of ten of the
edifying sort than a thousand times ten of the other," says
Besser. "There is a lesson here," says Johnson, "to preachers
who are so learned in their utterances that the people can not
understand them."] 20 Brethren, be not children in
mind : yet in malice be ye babes, but in mind be men.
[The apostle here reiterates the thought at ch. 13: 11. To de-
sire showy and comparatively worthless gifts was to be Hke
children, pleased with toys. But as Paul exhorted them to be
wise as men, the words of the Lord seem to have flashed
through his mind (Matt. 10: 16) so that he parallels men with
serpents and babes with doves. "Yet in malice be ye babes"
is a parenthesis added by way of fullness. It has nothing to do
with the line of argument, for there was no possible malice in
the use of tongues.] 21 In the law it is written, By men
of strange tongues and by the lips of strangers will
I speak unto this people ; and not even thus w^ill they
hear me, saith the Lord. 22 Wherefore tongues are
for a sign, not to them that believe, but to the unbeliev-
ing : but prophesying h for a sign, not to the unbeliev-
ing, but to them that believe. [The Old Testament gener-
ally is often called the Law by New Testament writers (John
10:34; 12:34; Rom. 3: 20). Therefore the reference here is
not to the Pentateuch, but to Isa. 28: 11, 12. There the prophet
tells how Israel murmured at the quality of the teaching which
God gave them, and states that as a consequence God would
soon teach them by the tongue of foreigners; t. e., the Assyri-
ans would lead them away captive and they should be in-
structed by the hardships of captivity. When the captivity
came, the necessity to understand and speak a strange tongue
was a sign that God was teaching them, and yet a sign which
they did not heed. From this incident Paul apparently draws
several conclusions : i. It was no especial mark of divine favor
to have teachers who spoke an unknown tongue. 2. Tongues
were for unbelievers and prophecy for believers. 3. Tongues
were a sign that God was teaching, but the teaching itself was
better than the sign. 4. Tongues, unless understood, had
140 FIRST EPISTLE TO THE CORINTHIANS
never been profitable; i. e., had not produced conversion. It
must be remembered that Paul has in mind the abuse rather
than the proper use of tongues. He illustrates his meaning by
a hypothetical case.] 23 If therefore the whole church
be assembled together and all speak with tongues,
and there come in men unlearned [not having the gift to
interpret tongues, and not being educated in foreign languages]
or unbelieving [and hence having no faith in the works of
the Spirit], will they not say [because of the queer and un-
intelligible sounds which ye are making] that ye are mad?
24 But if all prophesy, and there come in one unbe-
lieving or unlearned, he is reproved by all, he is judged
[Hterally, cross-examined] by all; 25 the secrets of his
heart are made manifest [being exposed by the cleaving
sword of the Spirit (Heb. 4: 12; Jas. i: 23, 24; comp. John 4 :
19, 29] ; and so he w^ill fall down on his face [The Ori-
ental mode of showing deep emotion (Isa. 45: 14; i Sam. 19-
24). Here it indicates feelings of submission and self-abase-
ment] and worship God, declaring that God is among
you indeed. [Paul supposes the case of one who dropped
into the meeting out of curiosity. If he heard many people
speaking at once in an unknown tongue, he would regard the
gathering as litde better than bedlam (Acts 2: 13), and the
more he heard speaking at once, the worse it would be. There-
fore the meeting would be to him void of blessing from God,
and the sign without any signification, for he would hear his
fellow-citizens addressing him in a foreign tongue, which was
to him a mere jargon, instead of hearing foreigners address
him in his own tongue, similar to the miracle at Pentecost. If,
on the other hand, he heard all his fellow-citizens prophesying
in his own tongue, he would be reproved by all, and the secrets
of his heart would be laid bare as though he had been cross-
examined by a skillful attorney. This would lead to his con-
version, and so be of profit to him, and would make him a
witness to the divine nature of the church, instead of one who
looked upon it as a hive of fanatics. Prophetic preaching must
have had great power to make men feel that they stood face
SPIRITUAL GIFTS CONCLUDED 141
to face with God, for even the faithful preaching of our day
lays bare the sinner's heart. He feels that sermons are aimed
at him, and is often convinced that some one has been tattling
to the preacher because the life is so fully exposed by his
words. It should be observed that if truth is more potent than
signs, much more is it more efficacious in revivals than mere
excitement or pumped-up enthusiasm.] 26 What is it then,
brethren? [See comment on verse 15.] When ye come
together, each one hath a psalm, hath a teaching, hath
a revelation, hath a tongue, hath an interpretation.
Let all things be done unto edifying. 27 If any man
speaketh in a tongue, let it he by two, or at the most
three, and that in turn ; and let one interpret : 28 but
if there be no interpreter, let him keep silence in the
church ; and let him speak to himself, and to God. 29
And let the prophets speak hy two or three, and let the
others discern. 30 But if a revelation be made to
another sitting by, let the first keep silence. 31 For ye
all can prophesy one by one, that all may learn, and all
may be exhorted; 32 and the spirits of the prophets
are subject to the prophets ; 33 for God is not a God
of confusion, but of peace. [Since those who spoke with
tongues were not understood, they could all speak at once
without any loss. Thus confusion was fostered and encour-
aged, and those who came with other contributions to the
service, such as psalms, teachings, revelations, etc., were pre-
vented from conferring any benefit upon the congregation.
The apostle, therefore, orders the babel of tongues to be sup-
pressed, that the congregation might be edified by these other
contributions. Those who spoke with tongues were not to
monopolize the meeting. In a large church like Corinth,
where there would be plenty to take part in the exercises with
psalms, teachings, interpretations of what had been said in
tongues, etc., there was the opportunity for great variety.
Hence Paul forbids more than three to speak with tongues in
one exercise, and these must not speak all at once, but in turn,
and they must pause and let some one gifted as interpreter
142 FIRST EPISTLE TO THE CORINTHIANS
translate what they had said for the edification of the church.
If there was no such interpreter present, then the man gifted
with tongues must keep silence, and worship within himself for
the edification and benefit of his own soul. Moreover, not
more than three prophets must speak in a meeting, and the
others present must give heed, especially those competent to
discern between true and false prophecies (i Thess. 5: 20, 21 ;
I John 4: I ; 5: 37). If a fresh revelation was given to a
prophet while another prophet was speaking, the one speaking
was to give place and keep silence, for the reception of a
second revelation at such time would indicate authoritatively
that the first revelation had been sufficiently explained. There-
fore, the one speaking must desist, lest two should speak at a
time, which would defeat the ends of instruction and exhorta-
tion. To enforce this rule of silence the apostle asserts the
truth that prophets can control their spirits while under the
prophetic influence. This guarded against the possibility that
any speaker should pretend to be so carried away by the
prophetic influence as to be unable to stop. God does not so
overcome and entrance men as to make them produce con-
fusion and disorder, for he is the God of order and of peace.
God has not changed, and hysteria and frenzy, though they
may exist in his churches as they may have done in Corinth,
are not from him, nor according to his will. Even in the
church at Corinth, where men were endowed with the gifts of
the Spirit, all disorders were abuses of the spiritual gift and
without excuse.] As in all the churches of the saints,
34 let the women keep silence in the churches : for it
is not permitted unto them to speak ; but let them be
in subjection, as also saith the law. [Gen. 3: 16; Num.
30: 3-12.] 35 And if they would learn anything, let
them ask their ow^n husbands at home : for it is
shameful for a w^oman to speak in the church. [This is
usually regarded as a very difficult passage, but the difficulties
are more seeming than real, if we regard it as a general rule.
Paul gives two reasons why the women should keep silence :
I. The Old Testament law made her subject to her husband,
SPIRITUAL GIFTS CONCLUDED 143
and hence not a teacher, but a pupil. 2. The customs of the
age made it a shameful thing for a woman to speak in public.
Of these, of course, the first is the weightier, and yet we find
exceptions to the rule in both dispensations. There were
several prophetesses who exercised their gifts in public (Ex.
15:20; Judg. 4:4; 2 Kings 22:14; Isa. 8:3; Neh. 6:14;
Luke i: 41, 42; 2: 36-38; Acts 21: 9). Moreover, the fullness
of prophetic endowment granted to the New Testament church
was matter of prophecy (Acts 2: 17), and Paul himself gives
directions as to the attire of women when exercising the
prophetic office in the church (ch. 11:5). Paul's rule, then,
admits of exceptions. Some would do away with the rule
entirely as obsolete on the ground that in Christ there is
neither male nor female (Gal. 3: 28) ; but this is undoubtedly
unwarranted, for while the gospel emancipated woman, it did
not change her natural relation so as to make her the equal of
man. The powers of woman have become so developed, and
her privileges have been so extended in gospel lands, that it is
no longer shameful for her to speak in public; but the failing
of one reason is not the cessation of both. The Christian con-
science has therefore interpreted Paul's rule rightly when it ap-
plies it generally, and admits of exceptions. The gift of proph-
ecy no longer exists in the church, but, by the law of analogy,
those women who have a marked ability, either for exhortation
or instruction, are permitted to speak in the churches. More-
over, the apostle is speaking of the regular, formal meeting of
the church ; and it is doubtful if his law was ever intended to
apply to informal gatherings such as prayer-meetings, etc.
There is some weight to the comment that to understand the
apostle we should know the ignorance, garrulity and degrada-
tion of Oriental women. Again, women are indeed subject to
their husbands (Eph. 5: 22; Col. 2: 18; Tit. 2: 5 ; i Pet. 3: i).
The law is permanent, but the application of it may vary. If
man universally gives the woman permission to speak, she is free
from the law in this respect.] 36 What? [An exclamation
of indignation] was it from you that the word of God
went forth? or came it unto you alone? [Becoming
144 FIRST EPISTLE TO THE CORINTHIANS
puffed up by the fullness of their spiritual gifts, the Corinthians
were acting as if they were the parent church and only church.
They were assuming the right to set precedent and dictate
customs, when it was their duty to conform to the precedents
and customs established before they came into existence.
Their pretensions needed this indignant rebuke. Others were to
be considered besides themselves, others who had sounded out
the word which they had received (i Thess. i: 8). 37 If any
man thinketh himself to be a prophet, or spiritual, let
him take knowledge of the things which I w^rite unto
you, that they are the commandment of the Lord. 38
But if any man is ignorant, let him be ignorant. [Since
Paul's words were dictated by the Spirit of God, any one
filled with that Spirit would be guided to recognize his words
as of divine authority, for the Spirit would not say one
thing to one man and another to another. But if any man was
so incorrigibly obstinate as to refuse to be enlightened by what
the Spirit spoke through the apostle, there was no further appeal
to be made to him (Matt. 15: 14; i Tim. 6: 3-5). Paul's test
is still of force. Whoso professes to be inspired, yet contra-
dicts what the Spirit of God has already said in the New Tes-
tament, is self-convicted. These verses mark the division
between Catholics and Protestants. The former say in effect
that the Spirit-filled prophets at Corinth could modify, alter,
and even deny what was spoken by the Spirit-filled Paul ; for
they hold that the pope can change the Scriptures to suit him-
self. But Protestants hold that a man shows himself to be led
of the Spirit of God when he assents and conforms to that
which has been spoken by men of undoubted inspiration.] 39
Wherefore, my brethren, desire earnestly to prophesy,
and forbid not to speak with tongues. 40 But let all
things be done decently and in order. [Paul concludes
with a recapitulation. The higher gift is to be sought and the
lower gift is not to be prohibited. But as a caution against the
abuse of the lower gift, he lays down that rule of order and
decorum which the church has too often forgotten to her
sorrow.]
AS TO THE RESURRECTION 145
XII.
NINTH RESPONSE. AS TO THE RESURRECTION.
15:1-58.
[The response in this section also is rather to a condition of
the church than to a question. In the eyes of the Greeks the
body was the prison-house of the soul, and death was a release
of the soul from its captivity. The resurrection of the body,
therefore, was regarded by them as a calamity rather than
as a blessing, and so contrary to all sound philosophy as to
excite ridicule (Acts 17: 32). While Paul was present in
Corinth, his firm faith, full understanding, and clear teach-
ing, had held the church firmly to the truth ; but in his
absence the church had grown forgetful of the precise nature
of his teaching, and, attempting to harmonize the gospel
doctrine of a resurrection with the theories of their own
learned teachers, the Greek Christians of Corinth had many
of them come to look upon the resurrection promised to
Christians as a mere resurrection of the soul, and hence as
one which, as to the dead, was already past (2 Tim. 2: 18).
They flatly denied the possibility of a bodily resurrection.
The chapter before us is a restatement of the truth as opposed
to this error, and a general discussion of the doctrine of a
resurrection tending to remove all the erroneous views which
the Greeks held with regard to it. This chapter has been read
as an antidote to the pain of death at millions of funerals.]
1 Now I make known unto you, brethren, the gospel
which I preached unto you, which also ye received,
wherein also ye stand, 2 by which also ye are saved,
if ye hold fast the word which I preached unto you,
except ye believed in vain, [or without cause. In these
two verses Paul reminds them of many important facts, as
follows: that they had already heard the gospel, weighed,
tested and received it, and that they now stood as a church
organized under it, and that their hopes of salvation depended
146 FIRST EPISTLE TO THE CORINTHIANS
upon their holding fast to it, unless they had believed incon-
siderately, under the impulse of a mere fitful admiration. His
correlative appeal to them to think more deeply and steadfastly
will be found in the last verse of the chapter.] 3 For I de-
livered unto you first of all [as a matter of primary im-
portance : see ch. 2: 3, 4] that which also I received [and
hence no device or invention of my own] : that Christ died
for our sins [to atone for them — i John 3: 5 ; Gal. 1:4; 2
Cor. 5: 15; Tit. 2: 14] according to the scriptures [Isa.
53:5, 10; Dan. 9:26; Ps. 22:1-22; Zech. 12:10]; 4 and
that he was buried [and this also was according to the Scrip-
tures— Isa. 53: 9] ; and that he hath been raised on the
third day according to the scriptures [Ps. 16: 10; Isa. 53:
10; Hos. 6:2; Jonah 2:10. Here the apostle reminds the
Corinthians that the message which he delivered to them was
one which he had received by divine revelation; that it consisted
of three pre-eminent facts, namely, the death, burial and resur-
rection of the Lord; that of these facts the two which were
hard to believe, /. e., the first and the last, were made more
easy of belief by having been predicted in the Scriptures, the
latter with minuteness, even as to the day. The apostle does
not waste time proving the death ; it was witnessed by thou-
sands, it had never been denied by friend or enemy, and it was
not now called in question by the Corinthians. The third item
was the one called in question, and, having first proved it by a
witness before the fact (the Scriptures), the apostle proceeds to
refresh their minds as to how fully it had been proved by wit-
nesses after the fact (viz. : the apostles and others), thus making
them again aware that the resurrection was a Hteral, historical,
objective fact. A fact so important and so difficult of belief
demanded a host of witnesses, but Paul had them to produce ;
this thing was not done in a corner — Acts 26: 26] ; 5 and that
he appeared to Cephas [Luke 24: 34] ; then to the twelve
[John 20: 26-29. "The twelve" was an official name for the
apostles, though there were but eleven of them at this time] ;
6 then he appeared to above five hundred brethren at
once, of whom the greater part remain [among the
AS TO THE RESURRECT/ON 147
living] until now [and hence are producible as witnesses], but
some are fallen asleep [Matt. 28: 16] ; 7 then he ap-
peared to James [Tliis was the one called "the brother of
our Lord," and "James the Just." Though Paul speaks of
him as an apostle (Gal. i: 19), he was not one of the twelve.
But he was prominent in that day as a chief elder at Jerusalem
(Acts 15: 13; 21: 18; Gal. 2:9, 11). He was author of the
Epistle which bears his name. The appearance here mentioned
evidently converted James, for before the resurrection the
brethren of our Lord did not believe on him — comp. John 12:
3-5 ; Acts i: 14 ; 9: 5] ; then to all the apostles [Acts 1:3];
8 and last of all, as to the child untimely born, he ap-
peared to me also. [Acts 9: 5 ; 22: 14 ; 26: 16. The abor-
tive child is usually weak, puny and undersized. Paul speaks
of himself as such a child in the brotherhoood of the apostles,
and does this without mock modesty (comp. 2 Cor. 12: 11 ;
Eph. 3: 8). For comment on this catalogue of appearances, see
"Fourfold Gospel," pp. 751, 753, 761, 764, y66. The other apos-
tles had three years and a half filled with instruction, and so
were fully developed in their office; while Paul became a
disciple in an instant, and received his instructions briefly by rev-
elation.] 9 For I am the least of the apostles, that am
not meet to be called an apostle, because I persecuted
the church of God. [Comp. Acts 7: 57 ; 8: 1-3 ; 9: i ; i Tim.
1:13; Gal. 1:13] 10 But by the grace of God I am
■what I am : and his grace w^hich w^as bestowed upon
me w^as not found vain ; but I labored more abundant-
ly than they all: yet not I, but the grace of God which
was with me. [Gal. 2:8; Phil. 2:13; Col. 1:29.] 11
Whether then it he I or they, so we preach, and so ye
believed. [Paul recognizes the tardiness of his belief on the
Lord and the lateness of his vision of him as an evidence of
his unworthiness. Though this personal allusion appears on its
face to be a digression from his argument, it really lends great
force to it. There could be no higher honor known to men
than to be chosen as a witness of the resurrection of Christ.
For this reason it might be thought that Paul was zealous in
148 FIRST EPISTLE TO THE CORINTHIANS
establishing the truth of the resurrection because of the hojiors
which he enjoyed as a witness to that truth. But he reminds
them that the circumstances under which he saw the Lord so
emphasized his own unworthi?iess (he being then on his way
to persecute the Christians at Damascus) that the memory of
the event wakened in him a sense of humiliation rather than
exaltation. In fact, he would be exalted rather than dishonored
by their unbelief, for he could claim no reverence as a witness
when his testimony necessarily involved a confession of his
crimes. But having confessed his crime and consequent in-
feriority, and knowing that this admission would be most strictly
construed by those who disparaged him and contended that he
was not an apostle, he rehabilitates himself by showing that his
own littleness had been made big by the abounding grace of
God, so that he had labored more abundantly than any of the
apostles. IMoreover, those to whom Peter or Apollos were
more acceptable, would gain nothing by their partiality and dis-
crimination in respect to this matter, for all who had preached
Christ to them had been a unit in proclaiming the resurrection.
Christ had never been preached otherwise than as a risen one.
Again, this preaching had resulted in their believing, which
was the point he did not wish them to lose sight of. Having
committed themselves to belief, they did wrong in thus becom-
ing champions of unbelief ; /. e., unbelief in the resurrection.
It should be observed that in proving the resurrection Paul cites
witnesses (i) who were living; (2) who were many of them
commonly known by name; (3) who were too familiar with
the form, face, voice, manner, life, etc., of Jesus to be deceived
by a pretender, if any could have found motive for practicing
such a deception. Having shown their folly in abandoning
without evidence that which they had believed on competent
testimony, the apostle turns to show the consequences of their
act.] 12 Now if Christ is preached that he hath been
raised from the dead, how say some among you that
there is no resurrection of the dead? 13 But if there
is no resurrection of the dead, neither hath Christ been
raised : 14 and if Christ hath not been raised, then is
AS TO THE RESURRECTION 149
our preaching vain, your faith also is vain. [The resur-
rection of Christ was the very heart of the gospel, the essence
of gospel preaching. The Corinthians had not realized how
serious a matter it was to admit the impossibility of any resur-
rection. By so doing they made the resurrection of Jesus a
fiction, and if his resurrection was fictitious, then Christian
preaching and Christian faith were both empty vanities. Verily
the argument of the rationalists had proved too much, -causing
them to deny the very faith which they professed. The apostle
goes on to develop this thought, in connection with another
thought — the nature of the issue between the rationalists and
Christ's ministers. It was not an issue of truth or mistake, but
of truth or falsehood — a direct accusation that the apostles
and their colleagues were liars — Acts 2:32; 4:33; 13:30.]
15 Yea, and vv^e are found false -witnesses of God;
because we witnessed of God that he raised up Christ :
whom he raised not up, if so be that the dead are not
raised. 16 For if the dead are not raised, neither hath
Christ been raised: 17 and if Christ hath not been
raised, your faith is vain ; ye are yet in your sins, [un-
justified— Rom. 4: 25.] 18 Then they also that are fallen
asleep in Christ have perished. 19 If we have only
hoped in Christ in this life, we are of all men most
pitiable. [2 Cor. 1:5-9; 11:23-32; 2 Tim. 3: 12. If, as the
rationalists affirmed, there was no such thing as a resurrection,
then Christ was not raised from the dead, and if he was not
raised, the apostles and others who witnessed as to his resur-
rection had borne false testimony as to God, accusing him of
doing what he had never done. They were also false witnesses
as to the Corinthians, having given them a vain faith as to
forgiveness and eternal life, when in reality they were yet in
their sins, and doomed to receive the wages of sin which is
death. They were also false witnesses as to the dead, for, in-
stead of falling asleep in Jesus, the dead had perished. More-
over, they and other witnesses who had done all this, were
wholly without excuse ; for they had made others miserable
without any profit whatever to themselves. If there was no
11
150 F/RST EPISTLE TO THE CORINTHIANS
resurrection and future reward for these witnesses, they must
have testified falsely, hoping for some gain in this present life ;
but instead of such gain, these witnesses had drawn upon them-
selves from every quarter such storms of persecution as made
their lives most pitiable — miserable enough to induce them to
abandon so profitless a falsehood. The absolute self-sacrifice
of such a life as Paul's can be explained only by admitting that
he believed his own testimony, and truly hoped for a resurrec-
tion and blessings in the future state. At this point he ceases
to be the persuasive logician, and speaks as the authoritative,
inspired prophet. Against the vain and erroneous reasonings
of men he places the infallible and unfailing revelations of the
Spirit.] 20 But now hath Christ been raised from the
dead, the firstfruits of them that are asleep. 21 For
since by man came death, by man came also the resur-
rection of the dead. 22 For as in Adam all die [Gen.
3: i], so also in Christ shall all be made alive. 23 But
each in his own order [literally, cohort, regiment, or mili-
tary division] : Christ the firstfruits ; then they that are
Christ's, at his coming. [After clearly reaffirming his tes-
timony to the resurrection of Christ, he goes on to show the
comprehensive, all-inclusive nature of that resurrection. This
he does by appeal to Scriptural figure and fact. On the morrow
after the Sabbath of the passover a sheaf of barley (the earliest
grain to ripen) was waved as firstfruits before the Lord (Lev.
23: 9-14). The firstfruits had to be thus presented before the
harvest could be begun, and its presentation was an earnest
of the ingathering. Now on this very day after the Sabbath
Christ was raised as the firstfruits from the dead, and became
the earnest of the general resurrection. Moreover, that which
was so clearly shown in the type w&s written with equal clear-
ness in the history. If the justice of God caused the death of
Adam to include in its scope the death of all, so the mercy of
God had caused the resurrection of Christ to work the contrary
effect of liberating all from the grave. But as the firstfruits
preceded the harvest, so the raising of Christ preceded the
resurrection of the race. But as the firstfruits was part of the
AS TO THE RESURRECTION 151
harvest, so the resurrection of Christ is a partial resurrection
of all humanity. He must be the Omega as well as the Alpha
of the resurrection, and must raise all in whom his Spirit
dwells. Because Paul states that there shall be order in the
resurrection, and because he names but two parties in the
order — Christ and his disciples, commentators have been de-
ceived into thinking that there will be a third order — the
wicked. Thus they have the anomaly of firstfruits followed
by two harvests. But this is contradicted by the entire trend
of Scripture, which speaks of a resurrection, and not of resur-
rections; of a harvest (Matt. 13: 36-43), and not harvests; and
which describes the judgment day in terms which can not be
reconciled with two separate resurrections (Matt. 25: 31-46).
The only apparent exception is the spiritual or figurative resur-
rection mentioned in the Apocalypse (Rev. 20: 4-6). The truth
is that in this chapter Paul is considering only the resurrection
of the righteous, and takes no account of the resurrection of
the wicked at all, for to have done so would have involved his
readers in endless confusion. The context clearly shows this.
There is but one resurrection day for humanity, and but one
trumpet to summon them to arise and appear in one common
hour of judgment. 24 Then cometh the end [the apostle
does not mean to say that this end comes immediately after the
resurrection, but that it is next in order of great events, so far
as humanity is concerned] , when he shall deliver up the
kingdom to God, even the Father ; when he shall have
abolished all rule and all authority and pow^er. 25 For
he must reign, till he hath put all his enemies under
his feet. [Eph. i: 20-22; Matt. 28: 18; i Pet. 3: 22.] 26 The
last enemy that shall be abolished is death. [2 Tim.
i: 10; Heb. 2: 14; Rev. 20: 14.] 27 For [saith the Psalmist],
He put all things in subjection under his feet. But
when he saith, All things are put in subjection [Ps. 8: 6;
110:1; 2:6-9], it is evident that he [the Father] is ex-
cepted who did subject all things unto him. 28 And
when all things have been subjected unto him, then
shall the Son also himself be subjected to him that did
152 FIRST EPISTLE TO THE CORINTHIANS
subject all things unto him, that God may be all in all.
[/. c, that God may have all headship of all creation ; complete
and absolute supremacy (Col. 3: 11), so that "all things shall
say, 'God is all things to me' " {Bengel). In verse 23 the
apostle, while arguing the reasonableness of the resurrection,
is led to mention its relation to the end of the world, but the
resurrection presents its reasonableness in another form, being
intimately associated with a higher, more transcendent climax
than even the termination of this physical universe ; for it is an
essential preliminary to the culmination of Christ's mediatorial
kingdom into the kingdom of the Father. This culmination
can not take place until the mediatorial kingdom has attained
ripened perfection through the subjugation of all things. But
among the enemies to be thus subdued, death stands forth with
marked prominence, and the weapon which subdues him is,
and can be no other than, the resurrection. Hence the
supreme glorification, or, as it were, the crowning of God as
all in all, is predicated upon a resurrection as a condition prec-
edent. The chain of Paul's logic is long, but it runs thus: no
glorification until the mediatorial kingdom is turned over to
God; no turning over of this kingdom until its work is complete ;
no completion of its work till all its enemies are destroyed; no
destruction of all these enemies while death, a chief one, sur-
vives; no destruction of death save by the resurrection : there-
fore no full glorification of God without a resurrection. The
logic would hold good for the doctrine of UniversaHsm, were it
not that there is a second death which is not looked upon as
an enemy to the kingdom of God.] 29 Else [i. e., if it were
otherwise — if baptism were not an all-important factor in God's
plan] what shall they do that are baptized for [on
account of, with reference to. For full discussion of this prep-
osition see Canon Evans' additional note, Speaker's Com-
mentary i?i loco'] the dead? If the dead are not raised at
all, why then are they baptized for them? [The word
"baptized" is an imperfect participle, and denotes an act being
continually performed. Paul's question, then, is this: If the
resurrection is not part of God's plan— if affairs are otherwise,
AS TO THE RESURRECTION 153
and there is really no resurrection — tnen what arc converts to
do, who, under the mistaken notion that there is a resurrection,
are now constantly presenting themselves to be buried in bap-
tism on account of the dead ? If the dead are not raised, why
then are these converts buried in baptism on their account,
or with a view to them? Rom. 6: 3-1 1 makes Paul's meaning
in this passage very plain. The dead are a class of whom
Christ is the head and firstfruits unto resurrection. By baptism
we symbolically ?^?zz7^, ourselves with that class, and so with
Christ, and we do this because of the hope that we shall be
raised with that class through the power of Christ (Rom. 6: 5).
But if the dead are not raised at all, then why should converts
be united with them by a symbolic burial? why should they be
baptized on their account, or with reference to them? If there
is no resurnrection, baptism, which symbolizes it, is meaningless.
Commentators belonging to churches which have substituted
sprinkling for baptism make sad havoc of this passage. Hacking
lost sight of the symboHc meaning of baptism — that it is a union
of the convert with the dead, and especially with the dead
and buried Christ as their head and firstfruits unto life — they
are at a loss how to interpret the apostle's words, and in de-
spair assert that Christians were in the habit of being baptized
vicariously for their friends who died without baptism. Long
after Paul wrote, a similar misunderstanding of this passage led
the followers both of Marcion and Cerenthus to practice such
vicarious baptisms ; but the practice grew out of PauV s words,
instead of his words being called forth by the practice.] 30
why do we also stand in jeopardy every hour? 31 I
protest by that glorying in [concerning] you, brethren,
which I have in Christ Jesus our Lord, I die daily.
[Rom. 8: 36.] 32 If after the manner of men [as a
carnal man, having no future hope] I fought with beasts at
Ephesus, what doth it profit me ? [The tense and words
indicate that Paul had become a beast-fighter as a settled occu-
pation. It is conceded that his language was figurative, and
that he spoke of contending with beasts in human form (Tit.
1:12; 2 Tim. 4: 17), rather than to the fighting of actual beasts
154 FIRST EPISTLE TO THE CORINTHIANS
in the arena. Had Paul been thrown to the lions, Luke could
hardly have failed to mention it when recording the events of
Paul's ministry at Ephesus. Moreover, Paul's Roman citizen-
ship shielded him from such a punishment. But he does not
refer to the tumult in the theater (Acts 20: 19), for it took place
after this letter was written. But we may well believe that
Paul was in daily danger in Ephesus — 2 Cor. i: 8, 9.] If the
dead are not raised, let us eat and drink, for to-morrow
we die. [This is an Epicurean maxim which had passed into
a proverb. "If," says South, ''men but persuade themselves
that they shall die like beasts, they soon will live like beasts
too." In the three verses above, Paul passes, from the sym-
bolic death of baptism to consider death Hterally. In the hope
of a resurrection he was enduring daily a living death, his life
being hourly in jeopardy. If it was idle folly in converts to
be symbolically united with the dead, much more was it gross
foolishness for the apostle to live thus continually on the verge
of being literally, actually united with them. But the folly in
both instances was made wisdom by the fact of a resurrection.
Thus to the arguments already adduced Paul adds the addition-
al one that Christianity, in its initial ordinance, and in its daily
life-experience, is built upon the hope of a resurrection. With-
out this hope no sensible man could start to be a Christian,
much less continue to live in accordance with his profession.]
33 Be not deceived: Evil companionships corrupt
good morals. 34 Awake to soberness righteously, and
sin not ; for some have no knowledge of God : I speak
this to move you to shame. [Do not be deceived by free-
thinkers and shun those who would corrupt the truth, for right
doctrine and right practice stand or fall together. Shake off,
therefore, this drunken fit, and keep from those sins in which
it has tempted you to indulge. The sentence "Evil," etc., is a
quotation taken from the Greek poet Menander. To show the
full enormity of the teaching of the rationalists, Paul declares
that it is a shame to the Corinthians to have such Christless
Christians in the church — men who have so little knowledge of
even the power of God as to deny his ability to bring to pass
AS TO THE RESURRECT/ON 155
so simple a matter as the resurrection. That God gives life is
daily apparent ; and to give it is infinitely more wonderful than
to restore it.] 35 But some one will say, How are the
dead raised? and with what manner of body do they
come? 36 Thou foolish one, that which thou thyself
sowest is not quickened except it die [comp. John 12:
24] : 37 and that which thou sowest, thou sowest not
the body that shall be, but a bare [naked] grain, it may
chance of wheat, or of some other kind ; 38 but God
giveth it a body even as it pleased him [guided by his
sense of fitness and propriety], and to each seed a body of
its own. [In this paragraph Paul answers the first question
of verse 35. The Corinthians, like all materialists, made the
resurrection a puzzling problem. They wondered how God
could restore a body which returned to the dust, passed thence
into vegetation, and thence into the bodies of animals and other
men. Paul calls the man who thus puzzles himself a foolish
one, because he denies that the all-powerful God can do with
a human body that which he himself practically does annually
with the bodies (grains) of wheat, etc., by merely availing him-
self of the common course of nature. When he sows a grain
of wheat he does not expect it to come up a naked grain as he
sowed it, but he knows that it will die, and in its death produce
another body, consisting of stalk, blade, head and other grains
similar to the one sown. He knows that though the body thus
produced bear small outward resemblance to the single grain
planted, yet it is the product of the grain's germinal life, and
on examination can be absolutely demonstrated to be such.
Moreover, by doing this same thing with corn, oats and other
grain he finds that each produces a body of its own kind,
adapted by the wisdom of God to its needs. With all this
before him, how foolish in man to deny that God can cause
the dead body to rise in a higher and nobler form, and that he
can also cause each man to have a resurrected body true to his
individuality, so that Smith shall no more rise in the likeness of
Jones than corn come up after the similitude of oats. But the
analogy taught by nature is true in another respect; i. e,, the
156 FIRST EPISTLE TO THE CORINTHIANS '
body produced by the seed is greater and more excellent than
the seed. Paul enlarges and applies this thought.] 39 All
flesh is not the same flesh : but there is one flesh of
men, and another flesh of beasts, and another flesh of
birds, and another of fishes. 40 There are also celes-
tial bodies, and bodies terrestrial : but the glory of the
celestial is one, and the glory of the terrestrial is
another. 41 There is one glory of the sun, and another
glory of the moon, and another glory of the stars ; for
one star differeth from another star in glory. 42 So
also is the resurrection of the dead. [Here the apostle
answers the second question of verse 35. If a man rises from
the dead changed as the grain of wheat is changed, will he not
have a different body, and so lose his identity ? Will he not
cease to be man ? Paul gives a threefold answer to this ques-
tion. He shows that there may be diversity, and yet a common
ground of identity. There are diverse forms of flesh, yet all these
forms are flesh; there may be different forms of bodies having
different glories, yet are they all bodies ; yea, even the flories
may differ in luster and yet may have common identity as glory.
Thus also is the resurrection of the dead. The flesh is changed,
and yet it is in a sense flesh— humanity ; there may be modifica-
tions in the form, and yet it will be the same body. There may
be great changes in the glory, yet the glory will still be glory,
and not essentially different. Thus man may still be man, and
yet be vastly improved. In this part of the argument Paul is
correcting a cardinal error in Greek thought. They stumbled
at the doctrine of a resurrection, because they regarded the
body as a clog to the soul ; and so the body might indeed be, if
God could form but one kind of body. But he can form celes-
tial as well as terrestrial bodies, and spiritual bodies adapted to
the needs of the spirit, which will not hinder it as does this
earthly tabernacle which it now inhabits — bodies which will
not only prove no disadvantage, but of infinite assistance, be-
cause answering every requirement. This truth is now further
exemplified.] It is sown in corruption [Eccl. 12: 7] ; it
is raised in incorruption [Luke 20: 35, 36] : 43 it is sown
AS TO THE RESURRECTION 157
in dishonor [buried because it is repulsive and will become
offensive— John ii: 39] ; it is raised in glory [Phil. 3: 21] :
it is sown in weakness [devoid of all ability] ; it is raised
in power [Rev. 3: 21] : 44 it is sown a natural body ; it
is raised a spiritual body. If there is a natural body,
there is also a spiritual body. [This power of God to
preserve identity in diversity works out glorious results for man.
Our earthly body, when planted in death, will indeed bring
forth after its kind, but God, in the fullness of his power and
grace, shall cause it to lay aside its terrestrial glory, and assume
the celestial. The nature of the change thus effected is illus-
trated by four contrasts, the corruption, dishonor, weakness
and animal nature of the terrestrial body being laid aside for
the incorruptible, glorious, powerful and spiritual body of the
celestial world. If man owns a natural, or psychical, body,
i. e., a body which is sustained and operated by his lower or
soul-life, and suited to this world of death ; so he also owns a
spiritual body, suited to the desires, motions and operations
of the spirit and eternal life ; a body wherein the soul takes
its proper position of subordination to the spirit, according to
God's original plan and purpose when he created man in his
image. Paul says ''is," for such a body already exists, and is
occupied by Christ our head— Rev. i: 18.] 45 So also it is
written [Gen. 2: 7], The first man Adam became a living
soul. The last Adam became a life-giving spirit. 46
Howbeit that is not first which is spiritual, but that
which is natural; then that which is spiritual. 47
The first man is of the earth, earthy: the second man
is of heaven. 48 As is the earthy, such are they also
that are earthy : and as is the heavenly, such are they
also that are heavenly. 49 And as we have borne the
image of the earthy, we shall also bear the image of
the heavenly. [Here the two heads of humanity are con-
trasted. Adam was a quickening soul, and Christ a quickening
spirit (comp. Gen. 2: 7, and John 20: 22. See also 2 Cor. 3:
17; Rom. 8:2, 11; John 7:38, 39). But of these two heads
the natural came first. We are Adam's by generation, and
158 FIRST EPISTLE TO THE CORINTHIANS
Christ's by regeneration. The life principle of Adam is soul,
and he was formed of the earth: the life principle of Christ
is spiritual. He was in heaven (John i: i) and from thence
entered the world and became flesh (John 1:14; 3:13, 21;
Phil. 2: 6-8; John i: 1-3 ; Luke i: 35). Now, as the two heads
differ, so do the two families, and each resembles its head ;
the earthly progeny of Adam having earthly natures, and the
spiritual progeny of Christ having spiritual and heavenly natures.
But in both families the earthly nature comes first, and the
spiritual children wait for their manifestation, which is the
very thing about which the apostle has been talking, for it
comes when they are raised from the dead (Rom. 8: 29 ; i John
3: 2 ; Rom. 8: 22, 23 ; 2 Cor. ,5: i-io). Life is not retrogression,
but ascension. Therefore he assures them that as they have
borne the image of the earthly Adam, so also are they to
bear the image of the heavenly Christ, both of whom have the
bodies of men, yet bodies differing vastly in glory, power, etc.,
for one belongs to the earth, dies and returns to it, while the
other belongs to the deathless heaven and forever abides
there.] 50 Now this I say, brethren, that flesh and
blood cannot inherit the kingdom of God ; neither doth
corruption inherit incorruption. [i Pet. 1:4.] 51 Be-
hold, I tell you a mystery [a secret not previously re-
vealed] : We all shall not sleep [die], but we shall all
be changed, 52 in a moment, in the twinkling of an
eye, at the last trump : for the trumpet shall sound, and
the dead shall be raised incorruptible, and we shall be
changed. 53 For this corruptible must put on incor-
ruption, and this mortal must put on immortality.
[Man in his fleshly nature has no place in heaven, for cor-
ruption is antagonistic to incorruption, as light is to darkness.
It is essential, therefore, that man must put off the corruption
of Adam and the natural body of Adam, and assume the in-
corruptible, spiritual body of Christ, before he can en.ter upon
his celestial inheritance. Those who are alive at Christ's
coming shall not escape this necessary change. If the dead
are changed by resurrection (verses 42, 43), the living shall
AS TO THE RESURRECTION 159
also be changed by transfiguration ; but both shall be changed,
and the change in each shall take place at the same moment;
i. e., when the trumpet shall summon all to appear before God
— I Thess. 4:6.] 54 But when this corruptible shall
have put on incorruption, and this mortal shall have
put on immortality, then shall come to pass the saying
that is written [Isa. 25:8], Death is swallowed up in
victory. [When the natural body shall be transformed into
the spiritual, then shall be fulfilled that prophecy which de-
scribes death — the one who has swallowed up the human race,
as being himself swallowed up in victory.] 55 O death,
w^here is thy victory? O death, w^here is thy sting?
[This passage is quoted loosely from Hos. 13: 14. Warmed by
the glow and glory of his argument, the apostle bursts forth-
in this strain of triumphant exultation, which has wakened a
corresponding thrill in the heart of the Christian, and has been
a solace and comfort to the church through all subsequent
centuries.] 56 The sting of death is sin [Rom. 6: 23] ;
and the power of sin is the law [Rom. 4: 15 ; 7: 10-12] :
57 but thanks be to God [Ps. 98: i], who giveth us the
victory through our Lord Jesus Christ. [Death is here
spoken of under the figure of a serpent. Sin is the bite or
sting with which he slays men, and the power or poisonous
strength of sin is found in the curse which the law pronounces
upon the sinner. By the triple power of law, sin and death,
the glory of man was brought to nought ; but thanks are due
to God, who restored glory to man through Jesus Christ. Christ
gave man the victory over the law, for he nailed it to his cross
(Col. 2:14); he gave him victory over sin, for he made atone-
ment for sin (Heb. 7: 27) ; and he gave him victory over death
by his resurrection, which is the earnest of the general resur-
rection. Wonderful threefold victory !] 58 Wherefore, my
beloved brethren, be ye stedfast, unmovable, always
abounding in the work of the Lord, forasmuch as ye
know that your labor is not vain in the Lord. [There-
fore, since you see that the dead are raised and made capable
of enjoying heaven, do not again be moved from your belief in
160 FIRST EPISTLE TO THE CORINTHIANS
these well-proven and established truths, and be careful to
abound in the Lord's work, for no matter what your present
sufferings and persecutions may be, the Lord will amply reward
you in the resurrection, and your labor will not be in vain.]
XIII.
CONCERNING THE COLLECTION, PERSONAL MAT-
TERS, SALUTATIONS AND BENEDICTION.
i6: 1-24.
The fraternal communism of the Jerusalem church (Acts
2:44, 45; 4: 36, 37; 5: i), together with the political troubles,
famines (Acts 11:28-30) and persecutions (Acts 8:1-4), all
tended to impoverish the church in Jud^a. To relieve this
poverty and to bring about a more cordial feeling between
Jews and Gentiles, Paul had set about gathering an offering in
the Gentile churches for the brethren in Judaea. The church
at Corinth had consented to make such offering, but had been
hindered by their factions, or some other cause, from so doing.
In this chapter Paul requests them to begin taking this offer-
ing at once. He also speaks of the reasons why he had post-
poned his visit, tells them when they may expect him, and treats
of some other lesser matters.] 1 Now concerning the col-
lection for the saints [Christians], as I gave order to
the churches of Galatia, so also do ye. [Very probably
he had ordered, or arranged for, this collection on the journey
mentioned at Acts 16: 6, and he probably collected it on that
mentioned at Acts 18: 23. "Paul," says Bengel, "holds up as
an example to the Corinthians the Galatians, to the Macedo-
nians the Corinthians (2 Cor. g: 2), and to the Romans the
Macedonians and Corinthians (Rom. 15: 26) : great is the force
of example." For other references to this collection, see Acts
11: 29, 30 ; 24: 17 ; 2 Cor. 8: i, 2.] 2 Upon the first day of
the week let each one of you lay by him in store, as
he may prosper, that no collections be made when I
CONCERNING THE COLLECTION, ETC. 161
come. [The word "thesaurizoo?i," translated *'in store,"
means, literally, "put into the treasury;" and the phrase ''par'
heauto," translated "by him," may be taken as the neuter re-
flexive pronoun, and may be rendered with equal correctness
'''by itself." Macknight thus renders these two words, and
this rendering is to be preferred. If each man had laid by in
his own house, all these scattered collections would have had to
be gathered after Paul's arrival, which was the very thing
that he forbade. Again, had the collection been of such a
private nature, it would have been gathered normally at the
end instead of at the beginning of the week. But the first
day of the week was evidently set apart for public worship
(John 20: 19-26; Acts 20: 7; Rev. i: 10), and this offering was
part of the service. It was put in the public treasury of the
church, but kept by itself as a separate huid. The translation
of the Revised Version is unfortunate, as it obscures the idea
of the weekly service of the church. According to Paul's
method of collecting, each rendered a weekly account of his
stewardship, and gave more and felt it less than if he had at-
tempted to donate it all at one time. Paul had promised to
take such offerings (Gal. 2: 10). As a Christian he tries to
relieve that distress which, as a persecutor, he had aided to
inflict (Acts 26: 6-10). He wished each one, rich or poor, to
contribute to the offering, and he wanted the whole matter
disposed of and out of the way when he came, that he might
turn his attention to more important matters.] 3 And when
I arrive, w^homsoever ye shall approve, them "will I
send "with letters to carry your bounty unto Jerusalem :
4 and if it be meet for me to go also, they shall go
with me. [Paul does not ask to be made custodian of the
offering. He directs the church to appoint its own messengers
to carry it, thus raising himself above all suspicion of misap-
propriation, and giving the church a new incentive to make a
liberal offering, for it would afford the church a new joy and
profit to have in its membership those who had been to Jeru-
salem and seen the apostles. Paul, as an apostle, and as one
personally acquainted with the Jerusalem church, promises to
162 FIRST EPISTLE TO THE CORINTHIANS
give the bearers of the fund letters of introduction and com-
mendation to the apostles and elders at Jerusalem ; and, should
the greatness of the collection and the dignity of the occasion
require it, he agrees to accompany the bounty himself. The
collection proved large enough to justify this, and Paul ac-
companied the delegates. For the names of those who left
Greece with Paul, see Acts 20: 4.] 5 But I will come unto
you, when I shall have passed through Macedonia ;
for I [purpose to] pass through Macedonia; 6 but with
you it may be that I shall abide, or even winter, that
ye may set me forward on my journey whithersoever
I go. 7 For I do not wish to see you now by the way
[merely as I pass through] ; for I hope to tarry a w^hile
with you, if the Lord permit. [Jas. 4: 15 ; Acts 18: i ;
Heb. 6: 3 ; ch. 4: 19.] 8 But I will tarry at Ephesus un-
til Pentecost ; 9 for a great door [the common metaphor
expressing opportunity (Acts 14: 27; 2 Cor. 2: 12; Col. 4:3;
Rev. 3:8; Hos. 2: 15] and effectual is opened unto me,
and there are many adversaries. [For this success and
the adversaries which it aroused see Acts 19: 1-20. For the
riot which it afterwards stirred up see Acts 19: 23-41. From
this paragraph it appears that it had been Paul's plan to visit
Corinth, going thither from Ephesus by direct course across
the y^gean Sea; and after a brief sojourn there to pass up into
Macedonia, and visit Corinth again on the return. This plan
he evidently communicated to the Corinthians in that first
epistle which is lost (ch. 5: 9). But the evil reports which came
to him concerning the conduct of the Corinthian church caused
him to change his purpose, and delay his visit, that they might
have time to repent, and so escape the severe correction which
he would otherwise have felt constrained to administer to them
(2 Cor. i: 23; 2: i). Moreover, he reversed his route; coming
by Macedonia (Acts 19: 21, 22), and intending to depart by sea
(Acts 20: 3). To help bring about a state of repentance, he
sent Timothy as a forerunner (ch. 4: 16-21), and sent him by
way of Macedonia (Acts 19: 22). He now writes that he has
thus altered his plans, and that he is coming through Mace-
CONCERNING THE COLLECTION, ETC. 163
donia, and that he will not pay them two cursory visits, but will
make them one long one, and probably stay all winter. How-
ever, he will not begin this journey until after Pentecost, for
the work in Ephesus has become so fruitful as to demand at
present all his attention. Paul carried out his plan as here
outlined (2 Cor. 2: 13; 8: i ; 9: 2, 4 ; 12: 14; 13: i ; Acts 20: 3-6).
He suggests their forwarding him on his journey, thus showing
his confidence in them, that they would give him this customary
proof of affection (Rom. 15: 24 ; Acts 15: 3 ; 17: 15 ; Tit. 3: 13) ;
but intimates, by using "whithersoever," that his course beyond
them is uncertain. We find later that he was compelled to
change his plan — Acts 20: 3.] 10 Now if Timothy come,
see that he be with you without fear ; for he worketh
the work of the Lord, as I also do [ch. 14: 17] : 11 let
no man therefore despise him [i Tim. 4: 12]. But set
him forward on his journey in peace, that he may come
unto me : for I expect him with the brethren. [Timothy,
as we have seen, went the long route by way of Macedonia,
no doubt visiting the churches as he journeyed. Soon after his
departure the messengers from Corin-th arrived, bringing the
letter from that church, and Paul sends this answer to it by
Titus. Now, Titus was evidently despatched by the short route
across the sea, with instructions to return by way of Macedonia.
Therefore Paul uses "if," for he supposes that Titus may reach
Corinth, discharge his errand, start through Macedonia, and
there intercept Timothy so as to prevent his ever reaching
Corinth. And this very thing seems to have happened, for
Titus and Timothy, returning, evidently met Paul at Philippi,
where he wrote his second Corinthian letter (2 Cor. 1:1); yet
only Titus is spoken of as having brought any report of the con-
dition of affairs at Corinth (2 Cor. 7: 6, 7). The Corinthians,
therefore, had no chance to show their love for Paul by their
welcome of Timothy. Paul's words with regard to him remind
us that he was at that time a young man and liable to be in-
timidated by the factious, arrogant spirit of the Corinthians.
Timothy seems to have been of a diffident and sensitive nature
(i Tim. 5:21-23; 2 Tim. 1:6-8). Paul warns them that any
164 FIRST EPISTLE TO THE CORINTHIANS
unkindness shown to this young man will soon be reported to
him, for he expects Timothy to return with Titus, Erastus and
those with them— Acts 19:22; 2 Cor. 12:17, 18; 8:18, 23.]
12 But as touching Apollos the brother, I besought
him much to come unto you with the brethren [with
Titus, etc.] : and it was not at all his will to come now;
but he will come when he shall have opportunity.
[Apollos first comes to our notice at Ephesus (Acts 18: 24-28),
whence he went to Corinth just before Paul came to Ephesus
(Acts 19: i). From Corinth Apollos returned to and was now
at Ephesus. The old Latin commentators say that he left
Corinth on account of the violence of the factions, and now
declined to return because of them, but it is not likely that
they knew anything more about the facts than we do. Jerome
tells us that after the factious spirit subsided, Apollos returned
to Corinth, and became bishop or elder of the church ; but he
gives us no authority for his statement. Paul's words are im-
portant, because they show that neither he nor Apollos gave
any countenance or encouragement to the factions. Paul has
no fear that Apollos will do wrong intentionally, yet Apollos
fears that he may do wrong by his presence unintentionally.
It did not seem to Apollos that it was a fit season for him to
show himself in Corinth.] 13 Watch ye, stand fast in the
faith, quit you like men, be strong. 14 Let all that ye
do be done in love. [In these brief, nervous phrases, Paul
sums up the burden of his entire Epistle. The Corinthians
were to be wakeful and not asleep (ch. 11: 30; 15: 33). They
were to be steadfast, manly and strong (ch. 15:2, 58); they
were to do all things in love (chs. 7, 8, 10, 11, 12 and 14),
not show their lack of love in bringing lawsuits, wrangling
about marriage, eating things sacrificed to idols, behaving
selfishly at the Lord's Supper, and vaunting themselves on
account of their gifts.] 15 Now I beseech you, breth-
ren (ye know the house of Stephanas, that it is the
firstfruits of Achaia [z. e., my first converts in Greece — ch.
i: 16], and that they have set themselves to minister
unto the saints), 16 that ye also be in subjection unto
CONCERNING THE COLLECTION, ETC. 165
such, and to every one that helpeth in the work and
laboreth. [The apostle asks the Corinthians to be subject to
their truly religious teachers, and picks out the family of
Stephanas as a sample. This family was the first converted,
and, consequently, probably the best instructed in the church.]
17 And I rejoice at the coming of Stephanas and For-
tunatus and Achaicus : for that which w^as lacking on
your part they supplied. 18 For they refreshed my
spirit and yours : acknowledge ye therefore them that
are such. [These were the messengers which bore the Co-
rinthian letter to Paul. Of them we know nothing more.
What Paul says of them here was probably written to keep the
Corinthians from showing resentment toward them for having
told him the sad condition of the church. The thought seems
to be that they refreshed the apostle by partially filling the void
caused by the absence of the Corinthians, and they caused Paul
to refresh the church at Corinth both by receiving personal mes-
sages from him, and causing him to write the letter. He asks
that they be received as a refreshment from him, just as he had
received them as such from them.] 19 The churches of Asia
salute you. [These were the churches in the Roman province
of Asia, of which Ephesus was the capital. Seven churches
of this province are mentioned in the opening chapters of the
Book of Revelation. They were in the western coast lands of
Asia Minor.] Aquila and Prisca salute you much in
the Lord, with the church that is in their house. [This
devoted couple had been with Paul in Corinth, and were now
in Ephesus (Acts i8: i, 2, i8, 26. Soon after we find them in
Rome (Rom. 16: 3), where they also had, as here, a church in
their house (Rom. 16: 5). It was yet a day of small congrega-
tions, worshiping in private houses — Rom. 16: 4, 15 ; Col. 4: 15 ;
Philem. 2.] 20 All the brethren [in Ephesus] salute you.
Salute one another with a holy kiss. [See commentary on
Thessalonians, page 27. "He rightly enjoins the kiss of peace
upon those who were in danger of being rent to pieces by
schisms."— (;r(?/z«5.] 21 The salutation of me Paul with
mine own hand. [All of Paul's letters save Galatians appear
12
166 FIRST EPISTLE TO THE CORINTHIANS
to have been written by an amanuensis (Gal. 6: ii). Inspired
Scripture was too important to be wanting in authenticity, or to
be subjected to suspicion as forgery.] 22 If any man loveth
not the Lord, let him be anathema. Marana tha.
[Literally, "Let him be devoted to destruction. O Lord, come!"
They were the words with which the Jews began their greatest
excommunication. Here Paul pronounces a curse against the
man who, professing to be a Christian, had really no love for
Christ. Though the church can not always detect and punish
such, yet the Lord at his coming will find them out. This,
therefore, is Paul's appeal to the Lord to do this thing, and he
writes the words with, his own hand to show how seriously he
meant them. For use of the word "anathema," see Acts 12: 2 ;
23: 14; Rom. 9: 3 ; Gal. i: 8, 9.] 23 The grace [the reverse
of the anathema] of the Lord Jesus Christ be with you.
24 My love be with you all in Christ Jesus. Amen.
[The apostle closes with this thought, lest any should miscon-
strue his letter. Though it contained severe rebukes, it was
dictated by love, and not by hatred.]
INTRODUCTION 167
SECOND EPISTLE TO THE CORIN-
THIANS,
INTRODUCTION.
Having despatched his first Epistle to the Corinthians by
their returning messengers (i Cor. i6: ^y, i8), and having, as
it appears, sent Titus with them as his own messenger (comp.
I Cor. i6: I, 2 and 2 Cor. 8:6), Paul became exceedingly
anxious as to the effect which his letter would have, and, to
get earlier news from it, he advanced from Ephesus to the
seacoast at Troas, where he expected to meet Titus. But when
Titus did not come, though Paul found "a door opened to him"
in Troas, his spirits were so intolerably oppressed by forebod-
ings of evil as to the situation at Corinth, that he crossed over
the sea into Macedonia to learn what had occurred there.
Here, possibly at Philippi, he meets with Titus, and this second
Epistle is called forth by the report which Titus brought (2: 12,
13 ; 7- 5-7)- The first Epistle was written from Ephesus in the
spring of A. D. 57, and this one from Macedonia, probably in
September or October of the same year. It shows that Titus
reported that the majority of the church was with Paul, ac-
cepted him as an apostle, read his message with fear and
trembling, received his rebukes with grief, and sought to obey
his instructions with holy zeal, promptly excommunicating the
incestuous man (7: 7-14). But there was still a dangerous and
defiant minority for Paul to subdue, an evil influence for him
to break down, and this second Epistle is written because of
this party. This minority, which existed when the first Epistle
was written, had apparently been re-enforced by Judaizers, who
came from Jerusalem bearing what purported to be letters of
commendation from some high authority. This minority de-
nounced Paul with unscrupulous boldness. They accused him
of cowardice^ in that he had not come to Corinth, insinuating
168 SECOND EPISTLE TO THE CORINTHIANS
that he preferred to keep at a distance and thunder in his
letters, because he knew that he was weak and contemptible if
present. With wanton brazenness they struck at his apostolic
authority, asserting that he had no authentic commission, and
not even commendatory letters from Jerusalem. They accused
him of lying in regard to his journeys and visits, and being so
vacillating in his statements and purposes as to be wholly un-
trustworthy." These, and other charges and innuendoes, were so
bold in their character, so gross in their nature and so dan-
gerous in their significance that, for the good of the cause,
Paul felt impelled to write this defense. Being strongly
emotional from end to end, it is in style the most difficult of all
Paul's Epistles, and it is also the least systematic; but the fol-
lowing analysis is fairly satisfactory. Part I. The maintenance
of his genuine apostleship (chs. 1-7). This part is addressed
more particularly to that section of the church which was loyal,
or even friendly, in its attitude toward him. It is divisible into
two subdivisions: (i) Defense against the charge of being un-
reliable because he had changed his plans as to the time and
direction of his journey to visit them, and had apparently con-
tradicted himself (chs. i, 2). (2) A discussion of his apostolic
office (chs. 3-7). Part II. Exhortations as to the offerings for the
Judsean poor (chs. 8, 9). Part III. A measurement of his life,
powers, ability, etc., with those who opposed and defamed him
(chs. 10-13). This part is addressed more particularly to those
who held him in doubt, and those who openly defied him, and
may be subdivided as follows: (i) Preliminary suggestions as
to the measurement (ch. lo-ii: 21). (2) The measurement in
detail (ch. 11:22-13). The Epistle differs very greatly in its
tone, passing from the warmest affection to the most startling
menace, because the apostle is sometimes addressing the peni-
tent majority, and som.etimes the refractory minority.
THANKS FOR COMFORT, ETC. 169
SECOND EPISTLE TO THE CORIN-
THIANS.
PART FIRST.
PAUL'S MAINTENANCE OF HIS APOSTLE-
SHIP.
CHS. 1-7.
THANKS FOR COMFORT. DEFENSE AS TO
CHANGE OF PLANS.
i: 1-22.
I Paul, an apostle of Christ Jesus through the will of
God, and Timothy our brother, unto the church of God
which is at Corinth, w^ith all the saints that are in the
whole of Achaia : 2 Grace to you and peace from God
our Father and the Lord Jesus Christ. [Since Paul's
apostleship was in dispute, and since it seems to have been in-
sinuated that he ought to have had a letter from the apostles or
some others, commending him as such (ch. 3: i), he begins by
asserting that he is such through the will of God, and hence
needs no human commendation. He joins Timothy with him
in the letter, since this young man had assisted in founding the
church at Corinth. Anciently Achaia was the northern strip
of the Peloponnese, and in this restricted sense Paul appears
to have used it at i Cor. 16: 15, for he there calls Stephanas
the "firstfruits of Achaia." But in the times in which Paul
•wrote, Achaia was a Roman province embracing all the coun-
tries south of Macedonia, and having Corinth as its capital.
Since Paul uses the word "whole," it is likely that Paul means
this larger Achaia which included Athens, and of which
170 SECOND EPISTLE TO THE CORINTHIANS
Dionysius the Areopagite, or some other Athenian, was the
"firstfruits" (Acts 17: 34). As Corinth was the political
capital of the region, Paul treated it as the religious head-
quarters, and addressed all the Achaians through it that any
who came to the capital might feel a personal interest in his
letter, and read or make copies of it.] 3 Blessed he the
God and Father of our Lord Jesus Christ, the Father
[fountain, source— Ps. 86:15; Eph. 1:17] of mercies and
God of all comfort; 4 who comforteth us in all our
affliction, that we may be able to comfort them that are
in any affliction, through the comfort wherewith we
ourselves are comforted of God. [Paul regarded affliction
as a school wherein one who is comforted of God is thereby
instructed and fitted to become a dispenser of comfort unto
others. He blesses God for such lofty and blessed instruction.]
5 For as the sufferings of Christ abound unto us, even
so our comfort also aboundeth through Christ. [By
"sufferings of Christ" Paul means the persecutions, etc.,
suffered for Christ's sake. As Christ himself suffered while on
the earth, so the church, his mystical body, must likewise suffer
while in the flesh (Phil. 3:17; Gal. 2: 20 ; Heb. 3: I3 ; i Pet. 4 :
13 ; Acts 9: 4). It does this because it lives as he did, and its
work is in a sense supplemental to his (Col. i: 24 ; John 17: 14 ;
18: 19, 20). It is comforted by the Holy Spirit (John 14: 16-
18), with the sense of the present love of Christ, and assured
hope of reward ; a sense of increased power to assist and com-
fort others; a trust that aU things are working together for
good (ch. 4: 17). The measure of affliction becomes also the
measure of comfort.] 6 But whether we are afflicted, it
is for your comfort and salvation ; or whether we are
comforted, it is for your comfort, which worketh in
the patient enduring of the same sufferings which we
also suffer [if, therefore, we are afflicted, it is for your com-
fort and salvation which is accomplished through the influence
of our teaching and example ; or if we are comforted, the
comfort is given to us for your benefit and profit, that you may
receive from us that comfort which causes you to endure with
THANKS FOR COMFORT, ETC. 171
patience the same suffering which we also suffer] : 7 and our
hope for you is stedfast ; knowing that, as ye are par-
takers of the sufferings, so also are ye of the comfort.
[And we have a firm hope with regard to you, that if Christ
has comforted us in our affliction, so will he comfort you, if you
partake of our sufferings. The phrases "same sufferings which
we also suffer" and "partakers of the sufferings," suggest
that Paul may have meant an identity rather than a similarity of
suffering. The loyal part of the Corinthian church which he
is now addressing, no doubt had in a large measure an identity
of suffering, for, by taking part with the apostle, they exposed
themselves to the same detraction, contempt, etc., which the
pestilential minority were visiting upon him. As the comfort
of Christ enabled him to be stedfast, he had an unwavering
hope that this same comfort would enable his friends also to be
loyal and stedfast. His own stedfastness had been recently
tested to the uttermost, but the comforting help of Christ had
caused the test to increase his stedfastness. Of this test, and
its resulting influence of faith and confidence, he now tells
them.] 8 For -we w^ould not have you ignorant, breth-
ren, concerning our affliction which befell us in Asia,
that we were weighed down exceedingly, beyond our
power, insomuch that we despaired even of life: 9
yea, we ourselves have had the sentence [or answer]
of death w^ithin ourselves \i. e., when we asked ourselves,
"Can we possibly live ?" we were compelled in our hopelessness
to answer, "No; we must die"], that we should not trust
in ourselves, but in God who raiseth the dead : 10 who
delivered us out of so great a death, and will deliver :
on whom we have set our hope that he will also still
deliver us; 11 ye also helping together on our behalf
by your supplication ; that, for the gift [of special deliver-
ance] bestowed upon us by means of many [who prayed
for us], thanks may be given by many persons on our
behalf. [Your prayers aided to save our life ; and our life,
thus saved, may save and bless many, and so cause them to
glorify God. The troubles to which the apostle here refers as
172 SECOND EPISTLE TO THE CORINTHIANS
befalling him in Asia, were evidently those which culminated
in the riot at Ephesus (Acts 19: 23-41 ; 20: i). Since Paul was
accustomed to make light of ordinary physical danger, and
since he did not go into the theater, and since they find noth-
ing on the face of Luke's record which indicates that Paul
suffered any anguish or any other discomfiture at that time,
some commentators have sought to find some other danger or
distress assailing him, and, failing to find it, they have set about
inventing it. This has led to all manner of extravagant and
unseemly absurdities, and to assertions that the apostle had
cancer, paralysis, epileptic fits, etc. Those learned in books
are very often deficient in the knowledge of human nature ;
but one skilled in the latter knows that no man could pass
through Paul's experience at Ephesus without undergoing
immense excitement, constant anxieties and most depressing
nervous reaction. If Luke makes no mention of such things
as part of the incidents at Ephesus, neither does he mention
them elsewhere. He busied himself with the external, not
with the consequent distresses of the apostle. One searches his
writings in vain for most of that long list of hardships which Paul
gives in chapter 11. But Paul himself tells of these anxieties
and sufferings (Acts 20: 19, 27, 31 ; i Cor. 15: 32 and note).
Had it been any sickness he would likely have mentioned it,
and he would hardly in that case have used the expression "so
great a death" when referring to it. Death by any natural
means was not sufficiently repugnant to Paul for him to use
such language (ch. 5: 2; Phil, i: 23). That he contents himself
with describing his troubles in this general way is itself sig-
nificant, for it shows that the apostle thought it would be amply
sufficient for the information of the Corinthians. The gossip
of merchants and travelers would have acquainted Corinth
with the great hubbub which had been raised about Diana and
idolatry in Ephesus, and it was prudent in Paul to speak of
and commit himself as to his part in it in just such indefinite
terms; for his letter would be widely circulated. Having
spoken of his life as worth saving, he next takes up that
thought, and tells why he dares to speak of himself in this ap-
THANKS FOR COMFORT, ETC. 173
parently boastful or glorifying manner.] 12 For our glory-
ing is this, the testimony of our conscience [it is often
appealed to by Paul— Acts 23: i ; 24: 16; Rom. 9: i ; i Cor. 4:
4], that in holiness and sincerity of God, not in fleshly
wisdom but in the grace of God, we behaved ourselves
in the world, and more abundantly to you-ward. 13 For
w^e w^rite no other things unto you, than what ye read
[literally, read aloud] or even acknowledge, and I hope ye
will acknowledge unto the end: 14 as also ye did ac-
knowledge us in part, that we are your glorying, even as
ye also are ours, in the day of our Lord Jesus, [i Cor.
3: 13. If my words sound boastful, my conscience justifies me in
using them, since I have manifested the holy and sincere life
befitting one who is directed of God, and not the life of one who
is moved by worldly policy and wisdom, and is void of principle.
Such has been my general conduct, and it has been especially
so in my dealings with you. Thus the apostle shows himself
conscious of the scrutinizing suspicion with which the Corin-
thians watched all his actions. He knew that to govern such a
people he must walk with more than common circumspection.
Therefore, with a careful, guarded spirit he had penned his
letters to them so that there was nothing in them of doubtful
meaning. If we assume, with Conybeare and Howson, that the
apostle had been suspected of sending private letters in which
he modified the statements of his public epistles, the reading
becomes clear and smooth, and runs thus : "I have written you
nothing save what has been read in pubHc and generally
acknowledged as authoritatively mine, and I hope you will
thus acknowledge my epistles to the end of the world, even as
part of you acknowledged me to be an apostle, and gloried in
me as your teacher, even as I also gloried in you as disciples,
in expectation that I would appear with you before the Lord
Jesus (i Thess. 2: 19, 20; Phil. 2: 16). By thus placing himself
on a level with his disciples in mutual glorying, the apostle re-
moves every semblance of unseemly self-glorification. But the
meaning of the passage is practically the same if we merely
understand the apostle as appeahng from the false constructions
174 SECOND EPISTLE TO THE CORINTHIANS
placed upon his letters, to the text of the letters, and as assert-
ing that he wrote no words which justified the ambiguous
meaning placed upon them. We shall now be told about these
ambiguous words.] 15 And in this confidence [/. e., that
you gloried in me and I in you, and that we mutually loved
each other] I was minded to come first unto you, that
ye might have a second benefit [this word implies the
spiritual gifts which he bestowed on his visits — comp. Rom. i
II ; 15: 2q] ; 16 and by you to pass into Macedonia, and
again from Macedonia to come unto you, and of you to
be set forward on my journey unto Judaea, {i. e.,
trusting in our mutual love, it was my intention to visit you
before visiting the Macedonians, that you might have two visits
or benefits, one before I went into Macedonia and one when
I came out; and I also, trusting in your love, looked to you,
instead of to others, to forward me on my journey. The apostle
had evidently told the Corinthians of this plan in the lost letter
which has already been mentioned. See Introduction to i
Corinthians, page 49; also i Cor. 5:9. And then he had
changed his plan, as we see by i Cor. 16: 5-7, and note. This
change of plan gave Paul's enemies a chance to accuse him of
unprincipled equivocation, as though he said : (i) *'Yes, I will
come to you first: no, I will come to the Macedonians first."
(2) ''Yes, I will pay you two visits: no, I will pay you only
one visit." (3) "Yes, I am coming soon: no, I am not com-
ing soon."] 17 When I therefore was thus minded [to
come to you first, etc.], did I show fickleness? [in deter-
mining to come to you second, etc.] or the things that I pur-
pose, do I purpose according to the flesh, that with me
there should be the yea yea and the nay nay ? [Do I
form and announce my purposes like an unprincipled worldling,
who holds his yes and no subservient to his policy or his pleasure;
i. e., does as he pleases, without any regard to his pledges or
his promises?] 18 But as God is faithful, our word
toward you is not yea and nay. 19 For the Son of God,
Jesus Christ, who was preached among you by us,
even by me and Silvanus and Timothy [Paul's fellow-
THANKS FOR COMFORT, ETC. 175
laborers in founding the church at Corinth], was not yea and
nay, but in him is yea. 20 For how many soever be
the promises of God, in him is the yea : wherefore also
through him is the Amen, unto the glory of God
through us. 21 Now he that establisheth us with you
in Christ, and anointed us, is God ; 22 who also sealed
us, and gave us the earnest of the Spirit in our hearts.
["Every one when he is perfected shall be as his teacher,"
said Jesus (Luke 6: 40). Paul has this truth in mind, and his
meaning is as follows: "As God the teacher is a promise-
keeper whose yea is absolute, unchangeable and immutable,
so also am I, his pupil, a promise-keeper, a yea-man. I showed
my approval of promise-keeping, and likewise taught you the
value of such a characteristic, in that I, together with my col-
leagues, preached Christ as he is — a promise-keeper. For
God, no matter how varied his promises, is indeed a promise-
keeper, so that he has begotten in us that assurance of faith
which causes us to say an expectant amen to all his promises,
and to glorify him by living as in anticipation of their fulfill-
ment. Such a God could never indorse a promise-breaker, but
God has indorsed me. He has established me, with you, in
Christ, and by anointing me he has set me apart to the apos-
tolic office, and has sealed me as his own, and has given me
the earnest of the Spirit. If I am thus his apostle and still
recognized as his, then am I like him, and raised above sus-
picion of being a pledge-breaker." The seal was then a sign
or symbol indicating ownership (Acts 9: 15 ; Eph. i: 13; 4: 30;
Rev. 7:3; 9:4). False apostles might attempt to prove their
claims by insufficient evidence, such as letters of recommenda-
tion, but Paul was truly certified as such by the unction of the
Spirit (Acts 9: 17; i John 2: 20). Earnest money was a partial
payment given to bind a contract, or given to a servant to
encourage and stimulate his faithfulness. As a servant might
exhibit such earnest-money in proof of his employment, so
Paul pointed to the power of the Spirit in his life as an evidence
that he was in the divine service.
176 SECOND EPISTLE TO THE CORINTHIANS
II.
EXPLANATION AS TO CHANGE OF PLANS. AS TO
THE INCESTUOUS PERSON. A PEAN OF JOY.
i: 23-2: 17.
[Having first argued that he could not be guilty of duplicity
because of the very nature of his relationships to the true and
faithful God, Paul in this section answers the charge more
specifically by giving such an explanation of his actions as
clearly demonstrated his sincerity in the entire premises.]
23 But I call God for a witness upon my soul, that to
spare you I forbare to come unto Corinth. 24 Not
that we have Lordship over your faith, but are helpers
of your joy: for in faith ye stand fast.
II. 1 But I determined this for myself, that I would
not come again to you with sorrow. 3 For if I make
you sorry, who then is he that maketh me glad but he
that is made sorry by me ? [But I call God, who knows
all things, even the searcher of hearts, to look upon the secret
purposes of my soul, and to confirm the truth if I speak it, and
to testify against and punish me if I lie (Mai. 3: 5), that I
delayed to come to Corinth in order that you might have time
to repent, and show your repentance by obedience ; for had I
come at the time which I first mentioned to you, I would have
been compelled to discipline you, and therefore make you sorry
(i Cor. 4: i). Not that I have lordship over your faith, for in this
realm I am only a fellow-helper of your joy by confirming you
in your belief (Rom. 15: 13 ; Phil, i: 25) ; for by your faith you
stand as free and independent, full-aged children of God (Gal.
3: 23-26 ; 4: 1-7, 31 ; 5: i). But when through lack of faith you
fall into sinful practices I must discipline you. But I deter-
mined that for my own gladness I would not come speedily so
as to bring you sorrow as I did on my last visit. For if I make
you sorry, who will make me glad ? will I not have made that
very people sorry to whom I myself look for gladness?] 3
And I wrote this very thing, lest, when I came, I
EXPLANATION OF PLANS, ETC. 177
should have sorrow from them of whom I ought to
rejoice ; having confidence in you all, that my joy is
the joy of you all. 4 For out of much affliction and
anguish of heart I wrote unto you with many tears ;
not that ye should be made sorry, but that ye might
know the love which I have more abundantly unto
you. [I wrote this very thing to you (viz. : how my coming
endangered your joy, and how you must repent before I came
(i Cor. 4: 21); and how I would delay my coming, and come
by the long and not the short route (i Cor. 16: 5-8), lest when
I came I should have sorrow from those to whom I looked for
joy. And I do look for joy from you, for I have this confidence
in you all, that, though many of you oppose me, yet there is
none of you that does not desire my personal happiness. More-
over, my feehngs at the time of writing are a witness unto God
of the spirit in which I wrote, for I wrote out of much affliction
and anguish of heart and with many tears, which shows that
I took no pleasure in thus administering correction. I did not
correct you to cause you grief, but that you might know the
love which I have more abundantly unto you, and which
can not keep quiet when it sees you injuring yourself (Ps. 141:
5 ; Prov. 27: 6). By referring to i Cor. 4: 21 and 5: i, it will
be found that the threat of correction at his coming, and the
case of the incestuous person, were twin thoughts in the
apostle's mind. The punishment of this offender was one of
the principal items that Paul wished them to attend to before
he came; in fact, the whole subject of visits, delays, corrections,
etc., centered in this offender, and very naturally, therefore,
while here explaining the causes for his delay, the case of this
incestuous person comes to mind, and the apostle uses him to
flood the entire situation with light.] 5 But if any [thus
delicately does the apostle introduce this sinner] hath caused
sorrow^, he hath caused sorrow, not to me, but in part
(that I press not too heavily) to you all. [As I have said,
I did not write to cause you sorrow. But if the incestuous person
has caused you sorrow, he has caused sorrow not to me, but to
a large part of you. I will not weigh him down with a greater
178 SECOND EPISTLE TO THE CORINTHIANS
burden of guilt by saying to whom else he has caused sorrow.
The apostle is not to be understood too literally. This sinner
had added to the sorrows which he has just mentioned (verse
4). But the apostle's sorrow was so small compared with the
great grief of the Corinthian church as to not be worth men-
tioning. Comp. Luke 23: 28.] 6 Sufficient to such a one
is this punishment which was inflicted by the many;
7 ro that contrariwise ye should rather forgive him
and comfort him, lest by any means such a one should
be swallowed up with his overmuch sorrow. [Paul's
purpose had been to save this sinner (i Cor. 5: 5). It seems
that a minority had espoused his cause, but the majority had
excommunicated him according to the apostle's instruction at i
Cor. 5: 13. The apostle here writes that this punishment has
already proved sufficient, and should not be continued, but that,
on the contrary, the offender should be forgiven, received back
and comforted, lest he should be swallowed up by despair, and
thus the punishment should defeat the very end for which it
was designed. We should note here that excommunication
and restoration are actions of the church, and not of the
officers.] 8 Wherefore I beseech you to confirm your
love toward him. 9 For to this end also did I write,
that I might know the proof of you, whether ye are
obedient in all things. [This shows that Paul had made
his instructions concerning the incestuous man a test. If they
obeyed him in this, he could come to them bringing joy : if
they disobeyed, their condition would call for further delay and
more letters on his part. Here, then, is laid bare before the
Corinthians the inner thoughts which were governing the
actions of the apostle at the time when he was penning the
fifth chaper of his first epistle. They could see now for them-
selves that their own foolish conduct, and not the fickleness of
the aposde, had caused the delay and the change of plan;
that so far as the apostle was concerned, he had always intended
to visit them, and that all his statements about his visits had
been made in good faith. Observe that as the apostle had be-
come the leader in punishment or discipline, he here becomes
EXPLANATION OF PLANS, ETC. 179
the leader in forgiveness.] 10 But to whom ye forgive
anything, I forgive also : for what I also have forgiven,
if I have forgiven anything, for your sakes have I for-
given it in the presence of Christ ; 1 1 that no advantage
may be gained over us by Satan : for we are not igno-
rant of his devices. [There is a close correlation between
verse lo and i Cor. 5: 3. There Paul identified himself with
the church, and, though absent, anticipated its action and acted
with it. Here he ratifies beforehand the action which he
bids it take. There he acted in the name of the Lord and
here he does it in the presence of Christ. He forgives the
sinner for the sake of the church, that he may not be lost to
the church. When a church, through carelessness in exercis-
ing mercy and forgiveness, loses a member, it is permitting
Satan to overreach it. Paul was too well versed in Satan's
methods to be thus outwitted by that adversary.] 12 Now
when I came to Troas for the gospel of Christ [z. e.,
intending to preach], and when a door [an opportunity — i
Cor. 16: 9 and note] was opened unto me in the Lord,
13 I had no relief for my spirit [worrying about you],
because I found not Titus my brother [who had agreed
to bring me word about you, and meet me at Troas] : but
taking my leave of them [the brethren at Troas], I went
forth into Macedonia, [hoping to meet Titus there. For
fuller details of Paul's movements and intentions see the Intro-
duction. The relief which came to him in Macedonia when
he met Titus causes him at this point to break forth 'into an
expression of thanksgiving. But as it does not at this time
suit his purpose to give a detailed statement of his reason for
thankfulness, he curbs his rising emotion and directs his thought
in another channel.] 14 But thanks be unto God, who
always leadeth us in triumph in Christ, and maketh
manifest through us the savor of his knowledge in
every place. 15 For w^e are a sweet savor of Christ
unto God, in them that are saved, and in them that
perish; 16 to the one a savor from death unto death;
to the other a savor from life unto life. And who is
180 SECOND EPISTLE TO THE CORINTHIANS
sufficient for these things? 17 For we are not as the
many, corrupting the word of God : but as of sinceri-
ty, but as of God, in the sight of God, speak we in
Christ. [But thanks be unto God for the rehef which we re-
ceived in Macedonia. And God's leadings are ever thus. He
leads us as a bound, anxious, trembling captive in his tri-
umphal procession, but is constantly showing us mercy ; for the
procession is the triumph of Christ. He leads us in this pro-
cession as a priest bearing a censer, of which the gospel is the
incense, giving forth, as a sweet-smelling savor, the knowledge
of Christ at Ephesus, Troas, Macedonia or every place whither
he leads us. Yea, we ourselves (because Christ liveth in us
— Phil, i: 2i) are a sweet savor of Christ unto God, both to
them that are saved and to them that perish. To the one the
incense of our presence is a deadly savor, and to the other a
veritable source of life, for we make them all conscious of the
triumph of Christ of which they are part. Now in every tri-
umph some captives know that they are being led to death, and
others that they are approaching the moment of forgiveness and
life, and of these fates the incense keeps them in mind. And
who, therefore, is sufficient to the task of being such a warn-
ing, despair-dealing, hope-dispensing, life-giving savor? who is
able to preach this gospel of life and death befittingly? Realiz-
mg our insufficiency to such a task, we nevertheless do our best,
for we are not like the many who oppose us ready to adulterate
the word of God to make it popular or to suit our own selfish
ends ; but, discharging our duty in all sincerity as men inspired
of God, and laboring in the sight of God, we speak under
authority of Christ. It will be remembered that Paul wrote
these words in an age when all the world was familiar with the
glorious pageantry of a Roman triumph. When L. Mummius
had conquered Corinth, the procession in his honor was one
of the most splendid which the world had ever seen. In A.
D. 51, just a short while before Paul penned these words, the
emperor Claudius had celebrated his triumph over the Britons,
and their king Caractacus was led in the triumph, but was
spared. Ordinarily when the victor reached the capitol it was
EXPLANATION OF PLANS, ETC. 181
the signal for the slaying of many of the captives in his honor,
and for the forgiveness of others. Thus the incense of the
procession which permeated the air, and kept the captives
conscious of the nature of the journey on which they marched,
was redolent with hope or sorrow, according to the expecta-
tions held out to them by their victors. The phrases "from
death unto death'' and "from life unto life" are regarded by
some as mere Hebrew superlatives ; but "from" indicates
source : the meaning therefore is, the gospel, which arises from
Christ and which is preached through us, is to the unbeliev-
ing, but the incense arising from one crucified and dead, and
so it is to them a savor from the dead and producing death.
But to the believing it is a savor from the living, producing life.]
III.
APOSTLESHIP ABOVE HUMAN COMMENDATION,
AND THE MINISTRY OF MOSES.
3:1-18.
[The closing verse of the preceding cnapter was capable of
being construed as an outburst of self-laudation, and as the
apostle well knew that his enemies at Corinth accused him of
this very vice, and hence would make the most of words sus-
ceptible of misconstruction, he anticipates their move by dis-
cussing not only his words, but the whole subject of this
(apparent) self-glorying.] 1 Are we beginning again [for
places where he might be construed as having done so before,
see I Cor. 2: 6; 4: 3, 4, 14-16; 7: 7 ; 9: 1-6, 15, 19, 26, 27; 14:
18; 16: 10] to commend ourselves? or need we, as do
some, epistles of commendation to you or from you ?
[These questions are cuttingly ironical. Evidently his oppo-
nents at Corinth had come thither with letters of commenda-
tion, either from brethren of repute, or from churches, and had
drawn disparaging contrasts between their own formal, official,
letter-proved standing in the church, and what they were
pleased to describe as Paul's self-asserted, self-manufactured,
13
182 SECOND EPISTLE TO THE CORINTHIANS
boast-sustained standing. The apostle therefore turns the edge
of their own weapon against them, and shows how ridiculous
their claims to reverence and respect were in comparison with his
own. Such powerless creatures needed letters of commenda-
tion— it was all they had to commend them ! Without letters
they would be utter nobodies. But the letter which was the
top of their honor did not rise to the level of the bottom of the
apostle's honor. For himself how ridiculous such letters would
be ! Could he bring a letter to them ? it would be like a father
seeking introduction and commendation to his own children.
Could he ask a letter from them? why, all the knowledge,
grace, etc., which made them capable of commending had
come from him, their founder, so that their commendation
would, after all, be only another form of self-commendation.
Could they think that he overpraised himself to them, hoping
thus to cozen them into giving him exaggerated, undeserved
commendation to others ? Very early the churches learned to
grant letters of commendation. See Rom. i6: i; Acts i8: 27;
15:25; Col. 4:10; Tit. 3:13; but such commendation was
always fallible, and liable therefore to abuse — Gal. i: 7; 2: 12.]
2 Ye are our epistle, written in our hearts, known and
read of all men ; 3 being made manifest that ye are an
epistle of Christ, ministered by us, written not with
ink, but w^ith the Spirit of the living God; not in tables
of stone, but in tables that are hearts of flesh. [Do we
need an epistle to any one ? Surely not while you exist as a
church which we have founded, for ye are our epistle copied
by the hand of love in our hearts, so that everywhere we go
your conversion vouches for us, that we are true messengers of
God. For as men learn of you, either by acquaintance with
you as the original epistle, or from what our own heart's copy
holds recorded about you, it becomes manifest to them that ye
are an epistle of which Christ is the author and dictator; of
which I am the amanuensis, or earthly penman ; of which the
fleshly tables of the heart — the very sources of Hfe itself — are
that which receives and holds the message ; and the Holy
Spirit, the means employed to convey, impress, and make
THE CHRISTIAN MINISTRY 183
abiding the message. All men, seeing your transformed lives,
read you as such an epistle ; and as ye are my fruit in the
Lord, so they need no other commendation of me (Matt. 7: 16).
The presentation of life under the figure of a writing was
familiar to Old Testament readers (Ezek. 36: 26; Jer. 31: 33;
Prov. 3: 3 ; 8: 3). Some have thought that Paul uses the con-
trast between stone and heart as a reference to Ezek. 36: 26;
but his use of the word ''tables," and the context, forbids such
a reference. Paul has the tables of the law in mind, and in-
troduces the idea here that he may lead up to the comparison
which begins at verse 6.] 4 And such confidence have
we through Christ to God-ward : 5 not that we are
sufficient of ourselves, to account anything as from
ourselves ; but our sufficiency is from God ; 6 who also
made us sufficient as ministers of a new covenant ;
not of the letter, but of the spirit [/. e., not a minister of
the old, legal dispensation, but of the new, spiritual dispensa-
tion] : for the letter killeth, but the spirit giveth life.
[And I have such bold assurance through Christ that God will
thus consider you to be my epistle. Not that I am sufficient of
myself to account myself as having truly done any part of that
which makes you an epistle, save as I have received the power
from God. The truth which, written in your hearts, has thus
transformed you, is wholly of God ; so that our ability or
sufficiency to write such an epistle as ye are, is all from God,
who made us thus sufficient by calling us to be ministers of
that new covenant which performs such wonders of regenera-
tion, instead of calling us to be (as my Judaizing opponents
ever seek to coerce me to be) a minister of the old covenant.
This old covenant was given in letters graven on stone, and
hence was a law of letters governing us wholly from without.
But the new covenant, though also committed to writing, and
hence in a sense external to us, is a code of principles govern-
ing us from within, through the power of the Holy Spirit. This
law of letters without could only bring upon us condemnation
and death (Rom. 7: 7-1 1 ; i Cor. 15: 56); but this law of the
spirit within us (verse 2) gives us life (Rom. 2: 27-29; 6: 4, li;
184 SECOND EPISTLE TO THE CORINTHIANS
8: 2, 10, II ; I Cor. 15: 45 ; Gal. 5: 18), The contrast in verse
6 is not between the outward and inward sense of Scripture,
but between the outward and inward power of those two
great dispensations, Jewish and Christian. That perversion of
the passage which gave it the former meaning, has been used
to countenance those baneful allegorical interpretations of
Scripture which have been the pest of the church from the
days of Origen to the present time. Having shown that the
minister of the new covenant had a power not enjoyed by that
of the old, Paul proceeds to show that he likewise has a glory
(and Paul's enemies were criticizing him for glorying) not
enjoyed by any minister of the old dispensation ; no, not even
by Moses himself.] 7 But if the ministration of death,
written [literally, "in letters"], and engraven on stones,
came [was introduced] with glory, so that the children
of Israel could not look stedfastly upon the face of
Moses for the glory of his face [Ex. 34; 29-35] ; which
glory was passing away: 8 how shall not rather the
ministration of the spirit be with glory ? 9 For if the
ministration of condemnation hath glory, much rather
doth the ministration of righteousness exceed in glory.
10 For verily that which hath been made glorious hath
not been made glorious in this respect, by reason of
the glory that surpasseth. 1 1 For if that which passeth
away was with glory, much more that w^hich remaineth
is in glory. [If the old covenant which brought death glori-
fied its introducing minister, so that the face of Moses shone
as he brought it from God to the people, and glowed so re-
splendently that the children of Israel could not look steadily
at him (though we should note in passing that this glory was of
a temporary, evanescent nature) ; is it not more to be expected
that the initiatory ministers of that new covenant which brings
life shall be glorified? For if there was glory in ministering
under that covenant which brought condemnation, much more
is there glory in ministering under that which brings justifica-
tion through righteousness. For even though the old covenant
was made glorious it had no glory in respect to or comparison
THE CHRISTIAN MINISTRY 185
with the new covenant by reason of the excelHng glory of the
latter. For if that which was outshone is glorious, much more
is that glorious which outshines it and continues to obscure it.
Paul's language suggests the rising sun. Before he comes the
stars seem glorious, yet they have no glory in comparison with
him. If they are glorious, much more is the king of day
glorious, who, by his superior brightness, remands all their
glittering orbs to darkness.] 12 Having therefore such a
hope, we use great boldness of speech, 13 and are not
as Moses, who put a veil upon his face, that the children
of Israel should not look stedfastly on the end of that
which was passing away: 14 but their minds were
hardened : for until this very day at the reading of the
old covenant the same veil remaineth, it not being re-
vealed to them that it is done away in Christ. 15 But
unto this day, whensoever Moses is read, a veil lieth
upon their heart. 16 But whensoever it shall turn to
the Lord, the veil is taken away. [The word *'end" in
verse 13 is the bone of contention in this passage. It has two
meanings: (i) The termination or stopping-point. (2) The
purpose, design or ultimate result. Macknight, Alford and
others give it the first meaning, and construe Paul as saying
that Moses covered his face that the children of Israel might
not see the termination of the glory, as it faded from his face.
But this construction limits the typical concealment to the mere
fact that the Mosaic dispensation was to pass away, and is not
large enough for Paul's thought, as is shown by the context.
Cameron, Barnes, etc., give it the second meaning, which we
have embodied in the following paraphrase : ''In dealing with
the glory of our ministration we do not veil our meaning in
types and shadows, as Moses showed that he did with his
ministration, when he typically concealed the glory of his face
by putting a veil upon it. He concealed the meaning of his
ministration that the children of Israel should not look sted-
fastly on Christ, the end or fulfillment of that dispensation or
law which was typically passing away in the fading glory of
Moses' face (now, Christ is thus the end of Moses' law— Rom.
186 SECOND EPISTLE TO THE CORINTHIANS
lo: 4); but the true hindrance was not the typical veil worn by
Moses, but the real veil on the minds of the people, who were
dull of understanding and sinfully hardened, so that from the
very beginning they understood not his dispensation, nor do
they yet, for even now when the law is read the great truth is
not revealed to them that it is all done away, having ended in
Christ. But unto this day, whensoever Moses is read, a veil is
upon their heart, and they do not see that Moses preaches
Christ. But whensoever the Jewish nation shall turn to the
Lord, then the veil is taken away, and they see that the end or
purpose of the law is to lead to Christ," — Gal. 3: 24.] 17
Now the Lord is the Spirit : and where the Spirit of
the Lord is, there is liberty. 18 But we all, with un-
veiled face beholding as in a mirror the glory of the
Lord, are transformed into the same image from glory
to glory, even as from the Lord the Spirit. [Now, Jesus
is that Spirit or new covenant of which I have been speaking
(verses 3, 6, 8) ; and where that new covenant is, there is
liberty, especially the liberty of seeing. Those living under
Moses, as I have said, are veiled so that they can not see
Christ in their dispensation, but all we who live under the new
covenant see the glory of Christ with unveiled faces as he is
mirrored in that new covenant — our dispensation; and our
faces, like that of Moses, are transformed at the sight, reflect-
ing the glory of what we see even as the glory shines upon us
from the Lord, who is indeed the very covenant itself. How-
ever, none of the ministers of Christ, not even the apostles (ch.
5: 16), continually beheld Christ glorified as an objective reality,
for it is only in our future state that we shall thus look upon
him, and that look will fully effect the transformation into his
likeness which our knowledge of him in the gospel has been
slowly working out within us during our earthly life (John 17:
24 ; I John 3: 2 ; Col. 3: 3, 4 ; Rom. 8: 17 ; Phil. 3: 12-14 ; Col,
1:27).]
FUTURE GLORY SUSTAINS 187
IV.
THE HOPE ' OF FUTURE GLORY SUSTAINS IN
PRESENT TRIALS.
4: 1-5: 10.
[Having shown that the Christian ministry is superior to the
Mosaic, Paul, in this section, enlarges upon the two antithetical
phases of that ministry, showing that viewed carnally it leads
to the severest suffering and to death, while, viewed spiritually,
it leads to ever-increasing life, culminating in celestial and eter-
nal glory. The prospect of this blessed culmination enables
the minister to sustain his present distress without fainting.]
1 Therefore seeing we have this ministry, even as we
obtain mercy, we faint not [having been forgiven for pros-
ecuting the church, and having been graciously called to this
glorious ministry of the open vision, we are moved and in-
spired to holy courage and perseverance]: 2 but we have
renounced the hidden things of shame, not walking
in craftiness, nor handling the w^ord of God deceit-
fully; but by the manifestation of the truth commend-
ing ourselves to every man's conscience in the sight
of God. [This verse contrasts the true Christian ministry
with that false form of it employed by Paul's enemies. They,
preaching from selfish motives, had sought to undermine Paul's
influence by calumny, by crafty perversions of his statements,
and by adulterating the gospel with obsolete Judaism. Paul,
on the contrary, had practiced nothing which shame would
prompt him to hide, had used no crooked or partisan arts, had
taught nothing in private which he did not teach in public ;
and had, by his open, candid frankness in presenting the truth,
commended himself to every variety of conscience, behaving
himself as in the sight of God.] 3 And even if our gospel
is veiled, it is veiled in them that perish: 4 in whom
the god of this world hath blinded the minds of the
unbelieving, that the light of the gospel of the glory of
188 SECOND EPISTLE TO THE CORINTHIANS
Christ, who is the image of God, should not dawn
upon them. [These words are called out by the word
*' every " found in verse 2. The apostle anticipates that some
Jew would challenge his statement, asserting that the gospel
was as much veiled to him and his brethren, as Paul had above
asserted the law to be (3: 7-18). Paul replies that their failure
to acknowledge the truth may indeed form an exception, but
does not weaken his general assertion, since the obscurity lies
in their own bigotry-closed eyes and not in the truth presented
to them. The fault lay, not in the nature of the gospel, but
in their own nature. By unbelief they had fallen into Satan's
power, and he had blinded them (just as, conversely, those
who believe are enlightened by the Spirit). The completeness
and hopelessness of their blindness is made most apparent by
the glorious luminosity of the divine gospel which they failed
to perceive. Some have been needlessly puzzled by this pas-
sage, because Paul called Satan a "god." The apostle does
not mean to attribute divinity to the devil. Satan is not a god
properly, but is merely one in reference to those who have sin-
fully made him such. Paul calls him a god as he would call
an idol a god ; it being only such in the eyes of its worshipers.
(Comp. Phil. 3: 19.) The phrase is equivalent to "prince of
this world," found at John 12: 31 ; 14: 30; 16: 11, though in
John the word kosmos, or space-world, is used, while here it is
the word aioon, or time-world. He is prince over this world
of space, and prince also over that time-world which began
with the fall of Adam and closes at the second advent. One
of the methods by which Satan blinds the eyes will be found
at John 5:44. South pithily remarks, "When the malefac-
tor's eyes are covered, he is not far from execution" (Est. 7:
8). 5 For we preach not ourselves, but Christ Jesus
as Lord, and ourselves as your servants for Jesus'
sake. 6 Seeing it is God, that said, Light shall shine
out of darkness [Gen. 1:3; Isa. 60: 1,2], w^ho shined in
our hearts, to give the light of the knowledge of the glory
of God in the face of Jesus Christ. [From such passages
as I Cor. 2: 6, 7; 4: 16; 11: i ; i Thess. 1:6; 2: 4 ; 3: 9; Gal.
FUTURE GLORY SUSTAINS 189
4: 12; Phil. 3: 17, Paul might have been accused of preaching
himself ; but he had preached himself as a servant (i Cor. 9: 19).
Paul's rivals had preached themselves and had sought to make
the preaching a contest between him and them. Paul declines
this contest, and declares that it is his business to reflect the
light of Christ which has shone in his heart; for God sent his
Son to be the light of earth's darkness. The apostle here al-
ludes to the glorified face of the Christ which appeared to him
on the way to Damascus. After such a vision it was impossible
that Paul could look upon himself as any other than a reflector
of the true Light which was sent from God. It was also im-
possible that he should regard the face of Moses as comparable
with it. Moreover, the prophecy spoke of but one light, and
took no account of Moses.] 7 But we have this treasure
in earthen vessels, that the exceeding greatness of the
power may be of God, and not from ourselves [We, in
our mortal bodies, hold the divine and heavenly truth. God
has thus committed his gospel-to men that it may be evident
to all that it is from him. The power of the gospel so trans-
cends that of the human agent who preaches it as to make it
apparent to all that the preacher is but an agent performing
duties which are beyond the compass of his own unaided facul-
ties. Farrar sees in this a reference to the torches of Gideon's
pitchers, but the word "treasure" evidently changes the
figure, so that Paul no longer speaks of the gospel as a light.
Besides, the Gideon incident conveys the idea of concealment,
which is not in Paul's thoughts. The apostle is here supposing
that some one will object to his high claims for the Christian
ministry, asserting that the humiliations and sufferings endured
by the apostle refute the idea that he can be an ambassador of
God. His answer is that God put the treasure in an earthen
vessel in order that the survival of the perishing vessel when
subjected to all manner of vicissitudes might prove the value,
in the sight of God, of the treasure within it] ; 8 we are
pressed on every side, yet not straitened; perplexed,
yet not unto despair; 9 pursued, yet not forsaken;
smitten down, yet not destroyed [The apostle again
190 SECOND EPISTLE TO THE CORINTHIANS
changes his figure, and describes the Christian minister as a
warrior defending a divine treasure. His enemies press upon
him very closely, yet still leave him room to wield his weapons.
He is greatly disturbed in mind because of his imperiled
position, yet does not lose hope ; as the conflict grows more
strenuous he seeks refuge in flight, but feels that Providence
has not forsaken him ; finally the overtaking enemy strikes him
down, and would overcome him, did not God deliver him for
the sake of the treasure committed to his defense]; 10 al-
ways bearing about in the body the dying of Jesus,
that the life also of Jesus may be manifested in our
body. 11 For we who live are always delivered unto
death for Jesus' sake, that the life also of Jesus may
be manifested in our mortal flesh. 12 So then death
worketh in us, but life in you. [The apostle has been
speaking of having and holding the knowledge of God in a
mortal body. But the knowledge of God brings with it the
eternal life that is within God, so that to have divine knowledge
is to have divine life (i John i: 3; 5: 19). The knowledge of
verse 6, therefore, gives place in this passage to the life which
it produces. The minister of Christ, having in him the life of
Christ (Gal. 2: 20), becomes in a large measure a reduplication
of the life and experiences of Christ. He is, as it were, con-
stantly dying and being resurrected. With Paul death was a
matter of daily experience (i Cor. 15: 31). But by thus con-
stantly dying and yet continuing to live, Paul typically re-
enacted the crucifixion and resurrection of the Lord. By
surviving so many trials he made it evident to the world that
he was sustained by a life other than human, viz.: the life of
Jesus. Moreover, the daily sacrifice of the life of Paul, like
the sacrifice of Christ, worked out life and blessing for others,
notably the Corinthians, to whom he wrote.] 13 But having
the same spirit of faith, according to that which is
written [Ps. 116: 10], I believed, and therefore did I
speak; we also believe, and therefore also we speak
[having the same spirit of faith which was in the Psalmist
who proclaimed his faith despite his afflictions, we preach right
FUTURE GLORY SUSTAINS 191
on despite all opposition] ; 14 knowing that he that raised
up the Lord Jesus shall raise up us also with Jesus,
and shall present us with you. [The daily preservation
of his weak body was to the apostle an earnest, as it were, of
the final resurrection, and the hope of this resurrection, in
company and fellowship with the Corinthians, as the fruit of
his labors, encouraged him to speak out and proclaim the gos-
pel despite all forms of persecution.] 15 For all things are
for your sakes, that the grace, being multiplied through
the many, may cause the thanksgiving to abound unto
the glory of God. [The whole gospel ministry is for the
sake of the believer, for the beHever is the recipient of the
grace of God, and the returner of thanks to God. God is
glorified in him both by the grace which he bestows upon him
and the thanksgiving which he receives from him. It there-
fore follows that the more believers there are, the more grace
there is bestowed and the more thanksgiving there is received,
and hence the more God is glorified.] 16 Wherefore [be-
cause each death is followed by a co-ordinate resurrection] we
faint not; but though our outward man is decaying,
yet our inw^ard man is renewed day by day. [The sac-
rifice of the carnal ever tends to the increase of the spiritual.
The apostle knew that the transfiguration described at 3: 18
was perfecting itself daily], 17 For our light affliction,
which is for the moment, w^orketh for us more and
more exceedingly [Literally, in excess unto excess : a He-
braism : a method of expressing intensity by repetition of the
same word. It might well be rendered ''an abounding upon
an abounding," thus suggesting the idea of progression by up-
ward steps] an eternal weight of glory; 18 while we
look not at the things which are seen, but at the things
which are not seen : for the things which are seen are
temporal; but the things which are not seen are
eternal. [We have here the same law for the Christian
which governed the life of Christ (Phil. 2: 7-11). If afflictions
are viewed with regard to temporal affairs, they seem heavy
and profitless ; but when we look upon them as part of God's
192 SECOND EPISTLE TO THE CORINTHIANS
discipline which prepares us for an unseen world, then they
seem light and momentary. In proportion as we keep our eyes
upon the future kingdom of God, with its glorious circum-
stances and modes of existence, our afflictions increase our
faith and enlarge our character, and so work out for us a more
glorious future. The phrase ''eternal weight" suggests a
royal garment, richly freighted with ornaments of gold and
jewels. Trapp quaintly observes, " For affliction, here's glory ;
for light affliction, a weight of glory; for momentary aGiction,
eternal glory.'']
V. 1 For w^e know^ that if the earthly house of our
tabernacle be dissolved, -we have a building from God,
a house not made with hands, eternal in the heavens.
[An allusion to the merging of the tabernacle into the temple
of Solomon. As the Spirit of God dwelt in the frail tent
during the pilgrimage in the wilderness, and afterwards took
up his abode in the substantial and immovable temple in the
midst of an established city, so the spirit of man sojourns in
a tent-dwelling — a mortal body — while on his journey to the
new Jerusalem, but at the journey's end he shall have a
"house not made with hands;" i. e., not this present, material
body which seems almost within the compass of human con-
struction, but a spiritual body which is utterly beyond it (comp.
Mark 14: 58). Hence it is also spoken of as "from heaven,"
to distinguish it from this present body, the substance of which
comes from the earth. The present tense " we have " is used,
not because our spiritual bodies now exist in organic form (a
mechanical view), but to give vivid expression to the certainty
of our receiving such bodies (comp. 2 Tim. 4: 8) ; and perhaps
also to indicate that in divine contemplation and plan our future
bodies are growing and taking form according to the daily
growth and development of our inner man.] 2 For verily
in this we groan [Rom. 7:24; 8:23], longing to be
clothed upon with our habitation which is from
heaven : 3 if so be that being clothed we shall not be
found naked. 4 For indeed we that are in this taber-
nacle do groan, being burdened ; not for that we would
FUTURE GLORY SUSTAINS 193
be unclothed, but that we would be clothed upon, that
what is mortal may be swallowed up of life. [The
apostle here expresses two wishes, suited to either contingency
which confronted him. If he survived till the Lord's coming,
he longed to be clothed with the spiritual body which the re-
deemed shall then receive ; and expressed the hope that if he
survived to that day he would be found clothed in that body,
and not be left naked as an outcast (Rev. 3: 18). If, on the
other hand, it was his lot to die before the Lord came, he
wished for the full consummation of God's purpose. He had
no desire to be a disembodied spirit, but he wished to pass
through that state to his final spiritual body ; just as a seed
might say that it did not wish for the germinal death, but was
ready to pass through that stage in order to reach its future as
a new plant. Paul did not long for divestment, but for the
superinvestment of immortality, the swallowing up of the
carnal by the spiritual, as in the case of Enoch (Gen. 5: 24)
and Elijah (2 Kings 2: 11). "The transition of figure from
building to clothing is very easy, for our clothes are but a
tighter house. One is a habit, the other a habitation"
{Whedo?i). 5 Now he that wrought us for this very
thing is God, who gave unto us the earnest of the
Spirit. [God designed man for such superinvestment, and
hence placed in him the longing or groaning for its accomplish-
ment. As an infallible guarantee that the longing should be
satisfied, he has given to the redeemed an earnest of the
Spirit; Having given unto us of his own Spirit, it is a light
thing that he should give us the spiritual body (Rom. 8: 32).
6 Being therefore always of good courage, and know-
ing that, whilst we are at home in the body, we are
absent from the Lord 7 (for we walk by faith,
not by sight) ; 8 we are of good courage, I say, and
are willing rather to be absent from the body, and to
be at home with the Lord. [The soul has two homes, a
bodily and a spiritual, and the latter is preferable ; but the
latter is not attained before the resurrection day. In the state
between death and resurrection, of which Paul speaks in verse
194 SECOND EPISTLE TO THE CORINTHIANS
4, the spirit is with Christ, as we are here informed. Though
Christ is with us now while we are in the flesh, yet we walk
by faith and have no perception of him. After death we have
a spiritual perception of his presence, as Paul's language in-
dicates; but it is only at the resurrection, when we are fully
incorporated in our spiritual body, that we shall see him as he
is (i John 3: 2), and know as we are known (i Cor. 13: 12).
The disembodied state, though inferior in happiness to the res-
urrection glory, is yet preferable to our present state. Though
such a condition may be lower than the highest heaven, yet it
is "home " and "with the Lord."] 9 Wherefore also we
make it our aim, whether at home or absent, to be
w^ell-pleasing unto him. 10 For we must all be made
manifest before the judgment-seat of Christ; that each
one may receive the things done in the body, according
to what he hath done, whether it he good or bad. [Paul's
aspirations caused no laxity as to duty. He tried to so live as
to please Christ now, and also when summoned before him ;
i. e., he strove to please Christ whether conscious of his pres-
ence or not, realizing that all his deeds would come to public
and open manifestation and judgment. In thus outlining his
own course, the apostle gave a salutary warning to his enemies
that they should follow his example, and also gave them a tacit
notice that, no matter how ill they might use him, they would
still find him sustaining the conflict with untiring zeal.]
V.
RECONCILIATION, AND THE MINISTRY OF
RECONCILIATION.
5:11-21.
11 Knowing therefore the fear of the Lord, we per-
suade men, but we are made manifest unto God; and
I hope that we are made manifest also in your con-
sciences. [Knowing therefore what reason there is to fear
displeasing God, we do not court his displeasure by abandoning
THE MINISTRY OF RECONCILIATION 195
our ministry because men misjudge and slander us, nor by
letting our ministry lose its force and power through our
indifference to the good opinion of men concerning us ; but,
on the contrary, we continue in our ministry, and patiently
persuade our opponents of our sincedty and integrity when
we assert (verse 9) that our sole ambition is to please God.
But we do not need to persuade God in this matter, for our
hearts are known and manifest to him, and 1 trust that they
are also in like manner manifest to you by reason of this
apology which you have caused me to make.] 12 We are
not again commending ourselves unto you, but speak
as giving you occasion [literally a "starting-point," or, in
warfare, "a base of operations"] of glorying on our behalf,
that ye may have wherewith to answer them that glory
in appearance, and not in heart. [In thus speaking of his
manifest righteousness in the sight of God and the church, the
language of Paul might be construed as boastful and self-
commendatory. To prevent such a misconstruction he tells
them plainly that his purpose is to draw a contrast between
himself and his opponents, a contrast which Paul's friends in
Corinth might use with telling effect when contending for the
superiority of the apostle. Paul's opponents gloried in those
things which were outward, or which made an external show,
taking pride in their letters of recommendation, their personal
knowledge of Christ in the flesh, their learning and eloquence,
their intercourse with the original apostles, their Hebrew
descent, circumcision, etc. Paul, on the contrary, gloried in
the vital religion of the heart, in that moral and spiritual
imitation of Christ which is well pleasing to God, and which
delights in the thought that it is constantly manifest to God.]
13 For whether we are beside ourselves, it is unto
God; or whether we are of sober mind, it is unto
you. [Paul could not appeal to the approval of his character
in the sight of God without bringing to his own mind and the
mind of his readers the striking difference between the mani-
festations of divine communion, inspiration, etc., which
characterized his own life, and the dry, barren formalism
196 SECOND EPISTLE TO THE CORINTHIANS
which characterized the Hves of his critics; yet he well knew
that if his friends gloried in those things wherein his life
touched upon the divine, his enemies would sneer at them as
mere evidences of insanity and madness. To answer this
sneer the apostle sets forth his whole life in its two grand
divisions or forms of manifestation, viz.: his insanity and
sanity. That which his enemies knew as the insane part of
it was wholly devoted to God, and that which was generally
recognized as the sane part of it was wholly devoted to the
church, and at this time especially directed toward Corinth.
Hence it appeared that in neither department of his life was
there any room for self-seeking. His friends therefore could
answer his enemies thus: " Viewed in one aspect, Paul's life is
wholly devoted to the glory of God, and viewed in another it is
utterly sacrificed for us and our salvation. It is evident, there-
fore, that having but these two ends in view, he can not be
seeking self-exaltation." Paul's opponents looked upon his
madness as commencing with his conversion, and in their
eyes his ecstasies, visions, revelations, trances, inspiration and
mystic intercourse with God and Christ were conclusive evi-
dences that his mind was unbalanced. But the very nature
of the phenomena showed a character void of all self-seeking.
Paul's sanity consisted in his sound judgment, forbearance,
tact, consideration, charity, etc., in the handling of the
churches as is displayed in all his epistles. It is true that in
this field the apostle maintains his dignity and authority, but
in every instance where he does so, it is for the obvious pur-
pose of directing and benefiting others, and not with any
design to exalt himself.] 14 For the love of Christ con-
straineth us ; because we thus judge, that one died
for all, therefore all died; 15 and he died for all, that
they that live should no longer live unto themselves,
but unto him who for their sakes died and rose again.
[Paul's life was devoted to Christ, and to man for Christ's
sake. When tempted to swerve from either of these services,
Christ's love for him confined him within the limits of the life
of sacrifice which he has described, and which he regarded as
THE MINISTRY OF RECONCILIATION 197
prescribed for him by the Lord. His reasons for regarding
this hfe as prescribed for him grew out of his view of the
death of Christ. He regarded the death of Christ as repre-
sentative. As Christ had died as the head of the race, there-
fore all men had died with him to their sins, and so were obli-
gated to lead self-sacrificing, unselfish, sinless lives for the
sake of him who, on their behalf, had died and risen again.
Compare Rom. 6:i-ii; Gal. 5:4; 2:19, 20; Col. 3:.-^.] 16
Wherefore we henceforth know no man after the
flesh: even though we have known Christ after the
flesh, yet now we know him so no more. 17 Where-
fore if any man is in Christ, he is a new creature :
the old things are passed away ; behold, they are be-
come new. [By his spiritual participation in the death and
resurrection of Christ, Paul had become a regenerated man,
and as such he refused to judge or look upon men after that
carnal, superficial, unregenerate method which estimates them
according to outward appearances, and not according to their
inward spiritual life. In asserting this great principle he is
reminded that before his conversion he had known and judged
Christ after this carnal fashion. The allusion suggests that if
he made a woeful mistake in thus doing, his enemies were
even now following in his footsteps in thus judging him, a
minister and servant of Jesus Christ. Christian men, being
spiritual beings, are to be judged as such. The old standards
of the law can not be applied to them ; they are not to be
accepted because they are children of Abraham, nor rejected
because they are Gentiles. To them all things are become
new, and they must judge and be judged by the new environ-
ment into which the providence of God has brought them.]
18 But all things are of God, who reconciled us to
himself through Christ, and gave unto us the minis-
try of reconciliation ; 19 to wit, that God was in
Christ reconciling the world unto himself, not reck-
oning unto them their trespasses, and having com-
mitted unto us the word of reconciliation, [Christ's
love, I say, constrains me to sacrifice for men, and to persuade
14
198 SECOND EPISTLE TO THE CORINTHIANS
them when they grossly misconstrue me, and to seek reconcili-
ation with them when they fight against me. For the whole
dispensation under which I work is from God, and is an efTort
on his part to reconcile his human enemies unto himself.
When I myself was such an enemy God reconciled me, and
gave to me the work or ministry of reconciling others ; so that
I am obliged, both by a sense of duty and of gratitude, to
proclaim to man that God sent Christ to reconcile the world to
him through the forgiveness of those trespasses which made
them fear and hate him; and that I may not fail in this sacred
office I am likewise obliged to persuade men that this ministry
of reconciliation is committed to me.] 20 We are ambas-
sadors therefore on behalf of Christ, as though God
■were entreating by us : we beseech you on behalf of
Christ, be ye reconciled to God. 21 Him who knew
no sin he made to he sin on our behalf ; that w^e
might become the righteousness of God in him.
[Wherefore, I have no choice in the matter, but must meet
enmity with persuasion and an efTort at reconciliation ; for if
men attack me I am not a free and independent man, but an
ambassador to Christ the Reconciler; and if they attack my
ministry, lo, it also is not mine, but is Christ's ministry of
reconciliation; soon Christ's behalf I am constrained to seek
reconciliation, not with myself alone, but with God. And
surely my appeal is not without weight, for it has the con-
straining power of the love of God — a love manifested in
God's gift of his sinless Son, who was made sin for us that we
might be reconciled to God by attaining the righteousness of
God in him ; /. e., by virtue of our union with him as part of
his mystical body.]
THE WARNING 199
VI.
INTRODUCTION TO A WARNING, AND THE
WARNING
6: 1-7: I
1 And working together with him we entreat also
that ye receive not the grace of God in vain 2 (for he
saith, At an acceptable time I hearkened unto thee, And
in a day of salvation did I succor thee: behold, now is
the acceptable time; behold, now is the day of Salvation)
[The apostle here begins to give a warning which is fully set
forth later (vs. 14-18). Before giving the warning he pauses to
establish his character, influence and authority among them,
that his warning may have weight. This establishment of his
authority, etc., fills up the intervening space (vs. 3-13). These
two verses of introduction will be considered together with the
warning itself]: 3 giving no occasion of stumbling in
anything, that our ministration be not blamed [The par-
ticiple "giving" co-ordinates with "entreats" found in verse i.
To give force and effect to his entreaty, Paul conducted himself
in the manner described in this and the following verses. It is
a well-recognized fact that whenever blame attaches to a min-
ister, his ministry will be weakened, if not neutralized. Without
the confidence of the people the minister possesses little power,
no matter how extraordinary his talent. Therefore, before
proceeding to fully express the matter of his beseeching, the
apostle pauses to fully set forth all the pains, cares, suffering,
etc., which he had habitually undergone in order to make his
beseeching effective]; 4 but in everything commending
ourselves, as ministers of God, in much patience, in
afflictions, in necessities, in distresses, 5 in stripes,
in imprisonments, in tumults, in labors, in watchings,
in fastings [Instead of weakening his ministry by making it
blameworthy, Paul had striven to make it commendable by the
patient endurance of all manner of trials. Had he shrunk from
200 SECOND EPISTLE TO THE CORINTHIANS
enduring these trials, he would have been ill qualified to pre-
scribe for others those rules of duty which called for self-sacrifice,
one of which rules he is about to lay down for the Corinthians.
Paul specifies three classes of sufferings which he endured, and
each class contained three members. In the first three the idea
of hindrance predominates, and in the second that of violent
opposition, and in the third that of hardship. For a sample of
Paul's afflictions see chap, i: 4-11. For necessities arising
from his poverty, etc., see Acts 20: 34, and compare with inci-
dents in his later life; as, Phil. 4: 12 and 2 Tim. 4: 13. The
word "distresses," which forms the climax of the first triplet,
means "extreme pressure" and is used to describe one who is
jammed in a corner, or so pressed upon by the multitude that
he can not move: it is found at 4: 8. For the "stripes" see 11:
23-28. The only instance of imprisonment of which Luke tells
us is found at Acts 16: 24. The imprisonments at Jerusalem,
Csesarea and Rome took place after this was written. As to the
tumults, they were the normal incidents of Paul's daily life
(Acts 13: 50; 14: 19; 26: 22; 17: 4, 5; 18: 12; 19: 28, 29; 21: 27-
39; 22: 22, 23; 23: 9, 10; 27: 42, etc.). As to Paul's wasting
labors, see ch. 11: 28; i Cor. 4: 12; 15: 10; Acts 20: 34; i Thess.
2: 9; 2 Thess. 3: 8; Rom. 16: 12. We may well imagine that so
many tumults and such incessant labor would result in many
sleepless nights or painful watchings (ch. 11: 27); but Paul also
labored at night (Acts 20: 31; i Thess. 2: 9, etc.). The fastings
mentioned were not voluntary, but indicate the unavoidable
hunger which came upon him by reason of his incessant ministry.
Having rehearsed the sufferings which he endured, the apostle
next names six especial gifts or virtues which he manifested
while thus enduring]; 6 in pureness [he had lived a holy and
chaste life], in knowledge [His sufferings had not perverted
his understanding of the gospel, or of God's plan. As he had
endured all temptations to self-indulgence, so had he likewise
withstood all those whisperings of Satan which bade him make
life easier by compromising the truth which he knew], in
longsuffering, in kindness [If he had been loyal in the sight
of God, in that he had abstained from self-indulgence and
THE WARNING 201
heresy, so he had been faithful toward men in patiently endur-
ing their misconstructions and insults, and in constantly return-
ing good for evil], in the Holy Spirit, in love unfeigned
[If Paul's sufferings had given an appearance of weakness to his
life, the Holy Spirit had given it unquestioned power and had
crowned his ministry with success (i Thess. 1:5; Rom. 15: 18,
19). And if the Spirit had thus sanctioned his work by out-
ward conquests, he had likewise sanctioned it by inward vic-
tories, so that Paul had risen to that love unfeigned which is the
supreme gift of the Spirit (i Cor. 8: i; 13: 1-13; Rom. 12: 9-21;
ch. 12: 15; I Pet. i: 22; 2 Pet. i: 5-8). From those traits and
gifts which were more passive, Paul now turns to enumerate those
which were more active], 7 in the word of truth, in the
power of God [If Paul had kept his private life in fit condition
for the ministry, he had likewise demeaned himself publicly as a
true aposde. If he had kept his heart loyal to the truth, he had
likewise kept his tongue faithful to the proclamation of it. In ex-
ercising discipline he had manifested the fullness of the power
of God which was in him — ch. 4: 7; i Cor. 2: 4, 5; 4: 19-21;
Acts 13: 9-12]; by the armor of righteousness on the
right hand and on the left [The armor of the right hand
was offensive, and that of the left was defensive. As a true min-
ister of Christ engaged in the Christian warfare, Paul knew how
to strike so as to discipline all real offenders, and he also was
well able to defend himself against the attacks of unchris-
tian Jews, etc., and false brethren, who assailed his character
as they had here at Corinth], 8 by glory and dishonor
[When present in such cities as Philippi, Thessalonica and
Corinth, etc., Paul had been held in glory and honor by the
converts of his ministry, but had been dishonored by heathens,
Jews and JudaizingChristians], by evil report and good re-
port [in his absence those who honored him spoke well of him,
and those who dishonored him gave him an evil report]; as de-
ceivers, and yet true [regarded by some as a deliberate cheat
and a misleading impostor, yet approved of God and his own
conscience as a true apostle]; 9 as unknown, and yet well
known [ignored and unrecognized by the rulers and the gen-
202 SECOND EPISTLE TO THE CORINTHIANS
eral public, yet well known by all those in any way interested
in the gospel of Christ, either as friends or enemies]; as dying,
and behold, "we live [the life of the apostle was constantly
exposed to death and just as constantly delivered and pre-
served]; as chastened, and not killed [Paul was being con-
tinually schooled and educated by suffering and yet the suffer-
ing was not more than he could bear — Ps. ii8: i8; Heb. 12:5-10];
10 as sorrowful, yet always rejoicing [having abundant
sorrow as to this present life, yet boundless rejoicing in con-
templation of the life to come]; as poor, yet making many
rich [being penniless indeed in worldly goods, yet able to
enrich all men with the knowledge of the grace of God, and
the heavenly blessings and benefits resulting and to result from
that grace]; as having nothing, and yet possessing all
things. [As having sacrificed all things for Christ and his gospel
(Phil. 3: 7, 8), and yet sensible of having lost nothing by the
exchange, but of having made infinite gain thereby (Matt. 16:
25; I Cor. 3: 21, 22). Such had been the ministry of the apos-
tle on behalf of the Corinthians, and therefore in the next three
verses the apostle appeals to them to show to him an affection
like that which he has bestowed upon them.] 11 Our mouth
is open unto you, O Corinthians, our heart is enlarged.
12 Ye are not straitened in us, but ye are straitened in
your own affections. 13 Now for a recompense in like
kind (I speak as unto my children), be ye also en-
larged. [When Paul had written his former letter his heart
had been narrowed by his suspicions as to the loyalty of the
Corinthians, and he had spoken to them as with compressed
and guarded lips, weighing not only his words, but mindful, as
it were, of the tone in which he uttered them. But by their
obedience to the instructions which he gave them his confidence
in them had been restored, his heart had dilated to its former
largeness and wealth of affection toward them, and his mouth
had been set free to speak to them unreservedly .and openly. If
any strained or straitened relations existed between them, they
arose from the hearts of the Corinthians themselves. Paul
therefore beseeches them to recompense his love with their love,
THE WARNING 203
his largeheartedness with corresponding largeness of heart on
their part, and he does this in the spirit and with the expecta-
tion which a father has when talking with his children. Thus,
after the long parenthetical digression which began at verse 3,
the apostle comes back to the subject-matter of verses i and 2.
Having put himself in a proper position to give an admonition,
and the Corinthians in the right attitude to receive it, he
imparts the warning which he began to introduce in verse i.]
14 Be not unequally yoked with unbelievers [a figure
drawn from the law — Deut. 22: 9-1 1]: for what fellowship
have righteousness and iniquity ? or what communion
hath light with darkness? 15 And what concord hath
Christ with Belial? [Literally, "worthlessness," 'Mepravity."
The term is here used as a synonym for Satan, who is the im-
personation of impurity] or what portion hath a believer
with an unbeliever? 16 And w^hat agreement hath a
temple of God with idols? for w^e are a temple of the
living God; even as God said [Lev. 26: 12; Ex. 29:45; Ezek.
27: 27; Jer. 31: i], I will dwell in them, and walk in them;
and I will be their God, and they shall be my people.
[In the first epistle to the Corinthians the apostle had reasoned
with the church, giving it instruction as to marriage ties between
pagans and believers, and as to the social and other fellowships
which tempted the Corinthians to take part in idol feasts. In
all this his language had been careful and guarded, and he had
recognized to the full every principle of Christian liberty involved
in these questions. He now lays aside the argumentative reserve
which characterized his first letter and tells them plainly that
by thus going to the extreme limits of their liberty they are
Hable to make the grace of God in vain as to them. That life
is a brief day of probation wherein they should not hazard their
salvation. Then, by a series of short, terse questions he shows
the utter folly, the inconsistency and incongruity of every form of
alliance which entangles the children of God with the children
of the devil. The world has not so improved, and Satan has not
so repented, as to in any way nullify, or even weaken, the weight
and applicability of this apostolic warning.] 17 Wherefore
204 SECOND EPISTLE TO THE CORINTHIANS
Come ye out from among them, and be ye separate,
saith the Lord [Isa. 52: 11], And touch no unclean thing;
And I will receive you, 18 And will be to you a
Father, And ye shall be to me sons and daughters,
saith the Lord Almighty. [Hos. i: 10; Isa. 43: 6.]
VII. 1 Having therefore these promises, beloved,
let us cleanse ourselves from all defilement of flesh
and spirit, perfecting holiness in the fear of God. [By
an appeal to the prophets the apostle shows how it was God's
design that his people should avoid all fellowship with unright-
eous people in their unrighteous practices. To stimulate them
to obedience, God had given them the wonderful promise that
he would adopt them as his children if they would obey him in
these things. This promise of adoption had been renewed in
the new covenant, and belonged to all Christians, and there-
fore it behooved Christians not to temporize with evil because
of any vainglorious desire to display their liberty, lest they
should thereby lose the real and eternal glory of being adopted
sons and daughters of God.]
VII.
AN APPEAL TO BE ACCEPTED
7: 2-16.
[In this section the apostle appeals to the Corinthians to
accept him as a true apostle and minister of Christ, and as per-
suasive to this end he sets forth his affection for them, his
anxiety concerning them, and his joy at learning of their loyalty
to him.] 2 Open your hearts to us: we w^ronged no
man, we corrupted no man, we took advantage of no
man. [Open your hearts and receive us into your love and
confidence, for, despite all that our enemies have said about us,
it must be apparent to you when you have sifted their accusa-
tions that they have proved nothing which should shake your
confidence in us. We have replied to their accusations without
in any way dealing unjustly by them, and they have failed to
AN APPEAL TO BE ACCEPTED 205
show that we have corrupted any one, either in morals or doc-
trine, or that we have in any way overreached anybody, or
shown any mercenary spirit (i Cor. 9: 1-6.) Compare Num.
16: 15 ; I Sam. 12: 3-5.] 3 I say it not to conc|emn you: for
I have said before, that ye are in our hearts to die to-
gether and live together. [I do not say these things as though
I would complain of you that you are so ungrateful and unjust as
to accuse me of them. I am merely defending myself and not
condemning you. I have no desire to do the latter, for as I have
before said, I love you so that I am ready to die with you or
live with you. Compare i Thess. 2: 8; Phil, i: 7, 20, 24; 2: 17,
18; also John 10: 11. The apostle mentions death first, because
to him death seemed daily more probable than life. He would
have loved to dwell among the Corinthians as James then dwelt
with the church at Jerusalem, and afterwards John took up his
abiding-place at Corinth, but his duties as apostle to the Gentiles
made him a wanderer.] 4 Great is my boldness of speech
toward you, great is my glorying on your behalf: I am
filled with comfort, I overflow with joy in all our
affliction. [This verse tells of Paul's restored confidence in
the Corinthians, and his consequent freedom of speech and
joyfulness of heart. The next few verses show us that these
changes were wrought in him by the report which he received
from Titus concerning affairs at Corinth.] 5 For even when
we were come into Macedonia our flesh had no relief,
but we were afflicted on every side ; w^ithout were fight-
ings, within were fears. [The apostle here resumes the
thread of his narrative begun at 2: 12, 13. For the connection
see the comment on those verses. He here tells us that even
after he came to Macedonia his burdens were increased rather
than lightened ; for, in addition to the fears and anxieties which
he felt concerning Corinth, he became the object of persecution.
His condition, therefore, was less agreeable than at Troas, for
there he had a full and free opportunity to preach the gospel.]
6 Nevertheless he that comforteth the lowly, even God,
comforted us by the coming of Titus ; 7 and not by his
coming only, but also by the comfort wherewith he
206 SECOND EPISTLE TO THE CORINTHIANS
w^as comforted in you, while he told us your longing,
your mourning, your zeal for me; so that I rejoiced yet
more. [The apostle was not only refreshed by the presence of
Titus, and the report which he brought, but he was more
especially cheered by the visible satisfaction of Titus with
regard to affairs at Corinth. Paul regarded the feeling of
Titus as a more palpable proof of the improved state of things
at Corinth than even the substance of the report which he
brought. Thus the consolation felt by Titus became trans-
ferred to the heart of Paul, and the joyful manner in which
Titus gave his report, as he told how the Corinthians longed
to see the apostle, how they mourned over those things
which they had done to displease him, and what zeal they
showed to carry out his instructions, was more to Paul than the
mere facts which he narrated. If Titus felt comfort or joy in
narrating these facts, Paul felt more joy in hearing them thus
narrated. Or we can take the phrase "yet more" as a com-
parison between his present joy and his previous sorrow. This
latter construction fits better with what is said in the next two
verses.] 8 For though I made you sorry with my epis-
tle, I do not regret it: though I did regret it (for I see
that that epistle made you sorry, though but for a
season), 9 I now rejoice, not that ye were made
sorry, but that ye were made sorry unto repentance;
for ye were made sorry after a godly sort, that ye
might suffer loss by us in nothing. [In his first epistle to
the Corinthians Paul had sternly rebuked them. Though recog-
nizing that the rebuke was well deserved, the apostle regretted
that he had written so sternly and uncompromisingly, fearing
lest his letter might not work the results which he wished, for
speaking what is right does not always lead to happy results
(John 6: 60-68). His words were calculated to cause them the
sorrow of vexation or hurt vanity, or the sorrow of mortified
pride, etc. But when he learned from Titus that it had caused
them to sorrow as being culpable in the sight of God, and
so caused them to repent as he desired, the apostle was glad
that he had written as he had, for they had lost nothing by rea-
AN APPEAL TO BE ACCEPTED 207
son of his timidity or tenderheartedness. He had made them
sorry but for a season, and could now make them glad by this
second epistle which contained the consolation of his approval.]
10 For godly sorrow worketh repentance unto salva-
tion, a repentance which bringeth no regret: but the
sorrow of the world worketh death. [Godly sorrow results
in repentance, and repentance results in salvation, and this result
is never to be regretted, either by those who attain it, or by those
who have helped towards its attainment. While it is true that the
sorrow of the world tends toward despair and suicide and so
towards death, as is witnessed by the cases of Saul, Ahithophel
and Judas, yet this is not the apostle's thought; he means that
worldly sorrow tends toward that eternal death which is the an-
tithesis of salvation. This becomes apparent when we consider
that a worldly sorrow, arising because of and by means of the
consequences of sin, tends to make the sinner worse instead of
better, for it breeds in him a boldness, a malignant recklessness
and a morbid despair which tend to paralyze all efforts toward
reformation.] 11 For behold, this selfsame thing, that
ye were made sorry after a godly sort, what earnest care
it wrought in you, yea what clearing of yourselves, yea
what indignation, yea what fear, yea what longing,
yea what zeal, yea what avenging ! In everything ye
approved yourselves to be pure in the matter. [This very
selfsame incident is an example of godly sorrow worthy of your
consideration. For you see in how many ways it brought
forth the fruit of repentance in you. As to yourselves, it made
you most careful to set yourselves right with God, and indig-
nant with yourselves that you had been so lax in your disci-
pline. As to me, it made you fearful that I would come with a
rod as I had promised, and punish you, and after you had
removed the cause for such punishment, you felt a longing for
my presence. As to the offender, it roused you to aggressive
action against him to punish him for having injured the cause of
Christ. Thus, your sorrow worked a repentance which rested
not until it had cleared your hands of all blame. The apostle here,
of course, refers to the discipline of the incestuous person, which,
208 SECOND EPISTLE TO THE CORINTHIANS
as he has said, he made a test case of their obedience oi
wiUingness to repent under his instruction (chap. 2: 9). As to
the phrase "this matter," it has been well said that Paul, in
accordance with his usual manner, "speaks indefinitely of what
is odious" — I Thess. 4: 6.] 12 So although I wrote unto
you [for what he had written, see i Cor. 5: 1-5], / wrote not
for his cause that did the wrong {i. e., the incestuous
son], nor for his cause that suffered the wrong [/. e., the
injured father], but that your earnest care for us might be
made manifest unto you in the sight of God. [In writing
to you to discipline the incestuous man, I was not moved by the
su-nall motive of setting to rights a difficulty between two parties,
though one of them was clearly a wrongdoer, and the other
obviously a sufferer by reason of his wrong-doing. My motive
was much larger. I wished you to see that despite all the
accusations brought against me to which you gave ear, you still
show, by your own conduct, as you view it in the sight of God,
that you know better than to disobey me.] 13 Therefore "we
have been comforted: and in our comfort w^e joyed
the more exceedingly for the joy of Titus, because his
spirit hath been refreshed by you all. [Therefore, as we
have said before, our anxiety has been removed, and we have
been comforted when we have seen how you have obeyed us,
and stood the test which we imposed upon you, and our joy has
been greatly increased as we have seen the joy felt by Titus at
your conduct.] 14 For if in anything I have gloried
to him on your behalf, I was not put to shame; but as
we spake all things to you in truth, so our glorying also
which I made before Titus was found to be truth.
[Paul had evidently told Titus that he would find the Corinthi-
ans true and loyal, and ready to obey the apostle's letter. Had
events proved otherwise, Paul would have been put to shame in
the eyes of Titus. But as the apostle, despite the accusations
of the Corinthians to the contrary (i: 15-17), had always spoken
truth to them, so he had always been truthful in speaking to
Titus about them. Paul's affection for the Corinthians had
not caused him to overstep the limits of perfect accuracy while
AN APPEAL rO BE ACCEPTED 209
boasting of them to Titus.] 15 And his affection is more
abundantly toward you, while he remembereth the
obedience of you all, how with fear and trembling ye
received him. 16 I rejoice that in everything I am of
good courage concerning you. [The affections which the
Corinthians had awakened in the heart of Titus, who had come
among them and had been received as Paul's messenger,
greatly established the confidence of the apostle in that church,
as he here tells them. Having thus led up to a well-grounded
expression of confidence, Paul makes it a basis on which to rest
the second division of his epistle — a division in which he
appeals to them to fulfill their promises with regard to the
collection for the poor at Jerusalem.]
210 SECOND EPISTLE TO THE CORINTHIANS
PART SECOND.
8: 1-9: 15.
CONCERNING THE COLLECTION FOR THE
JERUSALEM CHURCH.
I.
THE COLLECTION AND THE MESSENGERS
IN CHARGE OF IT.
8: 1-24.
[In this section Paul exhorts the Corinthians to proceed with
the collection for the poor of the Jerusalem church. For
Paul's instructions in regard to this collection, and the reasons
for it, see i Cor. 16: 1-3, and notes thereon.] 1 Moreover,
brethren, we make known to you the grace of God
which hath been given in the churches of Macedonia;
2 how that in much proof of affliction the abundance
of their joy and their deep poverty abounded unto
the riches of their liberality. [The only Macedonian
churches known to us were those at Philippi, Thessalonica
and Beroea. The district of Macedonia had suffered in the
three civil wars, and had been reduced to such poverty that
Tiberius Caesar, hearkening to their petitions, had lightened
their taxes. But in addition to this general poverty, the
churches had been made poor by persecution (2 Thess. 1:4).
This poverty put their Christian character to the proof, and
Paul wishes the Corinthians to know, that they may be benefited
by the example, how nobly the Macedonians endured the
proof. Despite their afflictions they were so filled with the
grace of God that their joy abounded and worked positively in
combination with their abysmal poverty, which worked nega-
tively to manifest the extreme riches of their liberality.] 3 For
THE COLLECTION 211
according to their power, I bear witness, yea and
beyond their power, they gave of their own accord, 4 be-
seeching us with much entreaty in regard of this grace
and the fellowship in the ministering to the saints: 5
and this, not as we had hoped, but first they gave their
own selves to the Lord, and to us through the will of
God. [The apostle here sets forth the Hberahty of the Mace-
donians, and shows that of their own accord, and without any
entreaty on his part, they gave, not only according to their
means, but even beyond their means. When he, recognizing
that they were giving beyond their means, sought to restrain
them, they laid siege to him with persistent entreaty, both
that they might be allowed to exercise the grace of liberality
which God had put in their hearts, and that they might have
fellowship in so worthy a work as ministering to the needs of
God's people. The apostle, knowing their poverty, had hoped
for but little from them, but they had exceeded all his expecta-
tions, for (and here was the secret of their liberality) they had
surrend^ered their will to the will of God, so that before
attempting to give their money they had first given themselves
to the Lord, and to the apostle as the Lord's servant.] 6 In-
somuch that w^e exhorted Titus, that as he had made a
beginning before, so he would also complete in you
this grace also. [Inspired by the example of the Macedoni-
ans, Paul was moved to exhort Titus to return to Corinth, that
having begun the work of gathering an offering from the
church there, he might continue until the Corinthians made a
liberal offering.] 7 But as ye abound in everything, in
faith, and utterance, and knowledge, and in all earnest-
ness, and in your love to us, see that ye abound in this
grace also. 8 I speak not by way of commandment,
but as proving through the earnestness of others
the sincerity also of your love. [Paul here speaks of Hber-
ahty as a grace or gift of the Spirit. Paul testifies that the
Corinthians abounded in spiritual gifts (i Cor. 4: 7). He here
reminds them of some of these prominent gifts, and exhorted
them to add thereto the gift of liberality, and to make it con-
212 SECOND EPISTLE TO THE CORINTHIANS
spicuous among the other gifts by its perfection. He does not
command them to give, for the very virtue or value of giving
lies in its spontaneity, but, using the case of the Macedonians
as an example or means of comparison, he measures or tests
the love of the Corinthians by it.] 9 For ye know the
grace of our Lord Jesus Christ, that, though he was
rich, yet for your sakes he became poor, that ye
through his poverty might become rich. [In making lib-
erality the test of love, Paul is reminded of that supreme love of
Christ and the test which it endured. The grace of liberality
in Jesus caused him to lay aside his glory, and those other
attributes of his divinity which were not compatible with his
being made flesh, and took upon him our poor and despised
humanity, that he might enrich it with all that he had surren-
dered. The words here should be compared with Phil. 2:
5-1 1. What Christ gave up for us becomes to us a criterion for
giving. The love which promoted such a sacrifice should con-
strain us to sacrifice for others.] 10 And herein I give my
judgment: for this is expedient for you, who were the
first to make a beginning a year ago, not only to do,
but also to will. [I do not, as I have said, command you to
give, but I think that, having undertaken the work, you should
complete your collection. If it was a mere matter of doing, I
would command you, but, as it is a matter of willing, I can
only advise you, therefore I do advise you to willingly give
(ch. 9: 7). As Paul wrote soon after the beginning of the
Jewish year, the phrase "a year ago" might mean only a few
months. But the mention of this collection in Paul's first
Epistle shows that the Corinthians had had it in mind for more
than six months.] 11 But now complete the doing also;
that as there was the readiness to will, so there may be
the completion also out of your ability. 12 For if the
readiness is there, it is acceptable according as a man
hath, not according as he hath not. [As you once had
the willingness to give, let your will perfect itself in doing,
and take up the collection according to your ability to give, for
if a nian is willing to give, God accepts the gift, not valuing it
THE COLLECTION 213
according to its magnitude, but according to the proportion
which it bears to the means in the possession of the giver.]
13 For / say not this that others may be eased and
ye distressed; 14 but by equality: your abundance being
a supply at this present time for their want, that their
abundance also may become a supply for your want;
that there may be equality [The apostle did not take
money from the Corinthians for the purpose of impoverishing
them and enriching the church at Jerusalem: his idea was that
the abundance enjoyed by the Corinthians might be withdrawn
from their side of the scales and placed in the Jerusalem side,
so that the scales might balance — not a literal balancing, but
such a one as would insure that those at Jerusalem would not
suffer because of their poverty. And he did this with the
expectation and understanding that whenever conditions were
reversed, those at Jerusalem would donate their superfluity to
the support of Corinth. That such equality is approved of
God, was shown by the manner in which he meted out his
manna, as appears by the citation in the next verse]: 15 as it
is written [Ex. i6: 17, 18], He tha.t gathered much had
nothing over; and he that gathered little had no lack.
[In the gathering of the manna some of the IsraeHtes were able
to. find more than the others, but when they came to. measure
what they gathered, God's providence so intervened and ordered
that each found he had an omer. Now that which God effect-
ed by irresistible law under the old dispensation, he was now
seeking to effect under the new dispensation through the
gracious influence of brotherly love. Our differences in ability
make it inevitable that some shall surpass others in the gath-
ering of wealth; but as selfishness gives place to Christian love,
the inequality in earthly possessions will become more even.]
16 But thanks be to God, who putteth the same ear-
nest care for you into the heart of Titus. 17 For he
accepted indeed our exhortation; but being himself
very earnest, he ^vent forth unto you of his own ac-
cord. [The apostle thanks God that he had given to Titus the
same desire to benefit the Corinthians which animated Paul
15
214 SECOND EPISTLE TO THE CORINTHIANS
himself, so that Titus not only accepted the apostle's exhorta-
tion to go back to Corinth and induce them to take up the col-
lection, but was even ready of his own accord to undertake the
work.] 18 And we have sent together with him the
brother whose praise in the gospel is spread through
all the churches [Baynes, in his "Horas Lucanse," argues
very conclusively that this was Luke. He was at Philippi about
this time, and was among those who accompanied Paul from
Macedonia (or perhaps Corinth) to Jerusalem (Acts 20: 2-6).
The phrase "in the gospel" can hardly be taken as indicating
that at this time Luke had written his Gospel, but the Gospel
which he wrote is evidently not the work of a day. No doubt
at this time Luke was so versed in the gospel history as to be
fittingly described by the words here used by Paul]; 19 and
not only so, but who was also appointed by the
churches to travel with us in the matter of this grace,
which is ministered by us to the glory of the Lord, and
to show our readiness [Paul is commending those whom he
sent to gather the collections. Luke's primary commendation
is his general character revealed in his love for the gospel facts;
his further qualification is his appointment by the churches in
Macedonia to assist in this very work. He had resided in
Macedonia for some six years, or since Paul had first come to
Philippi, and so was well known and fully trusted by the Mace-
donians. He was appointed that the glory of Christ might not
be tarnished by any suspicion that the money was raised for
selfish purposes, and that Paul's zeal to raise the money might
not be regarded with evil surmises]: 20 avoiding this, that
any man should blame us in the matter of this bounty
which is ministered by us: 21 for we take thought for
things honorable, not only in the sight of the Lord,
but also in the sight of men. [Paul welcomed the
appointment of assistance in this work, for their co-operation
lifted him above suspicion, which was according to his desire,
for he wished not only to have a good character in the sight of
God, but also a fair reputation among men.] 22 And we
have sent with them our brother, whom we have many
THE COLLECTION 215
times proved earnest in many things, but now much
more earnest, by reason of the great confidence which
he hath in you. [As to this third party, Alford well says,
"Every possible person has been guessed." There is no
means of determining who it was. Paul's words show that he
had been often used by the apostle because of his earnestness,
and that he was employed in this work because he evident-
ly knew and had great confidence in the Corinthians.] 23
Whether any inquire about Titus, he is my partner and
my fellow-worker to you-ward; or our brethren, they
are the messengers of the churches, they are the glory
of Christ. 24 Show ye therefore unto them in the
face of the churches the proof of your love, and of our
glorying on your behalf. [As a final commendation, and
as one calculated to stop the mouths of all objectors, Paul de-
scribes Titus as a partner with himself in raising the contribu-
tion of Corinth, and he describes the other two who went with
Titus as not only messengers of the churches in this behalf, but
as men whose daily life glorified the Master whom they served.
In view, therefore, of the fitness of those whom he sent to them,
Paul asks the Corinthian church to raise the collection under
their direction as an evidence of the general benevolence of
their disposition, and as a proof that he spoke the truth when
he boasted of their liberality.]
II.
EXHORTATION TO HAVE HIS BOASTING
SUSTAINED.
9: 1-15.
1 For as touching the ministering to the saints, it
is superfluous for me to write to you: 2 for I know
your readiness, of which I glory on your behalf to them
of Macedonia, that Achaia hath been prepared for a
year past; and your zeal hath stirred up very many
of them. [It is needless for me to urge upon you the fact that
216 SECOND EPISTLE TO THE CORINTHIANS
it is a becoming thing in you to minister to the poor in the
churches, for you have long since acknowledged the becoming-
ness of the deed by pledging yourself to do it. And this readi-
ness on your part I have used with great effect in Macedonia,
for I told them how last year you consented to take this collec-
tion, so that many of them, feeling their tardiness in comparison
with you, have been stirred to great activity and zeal in this
matter.] 3 But I have sent the brethren [Titus and the
other two], that our glorying on your behalf may
not be made void in this respect; that, even as I said,
ye may be prepared: 4 lest by any means, if there
come with me any of Macedonia and find you unpre-
pared, we (that we say not, ye) should be put to shame
in this confidence. [I have gloried or boasted concerning
you in many respects, and have hitherto had to retract nothing
which I said. That my glorying concerning your liberality
may not prove an exception and require a retraction, I have
sent these messengers that they might gather together the col-
lection which you pledged, and perhaps began to take up last
year. For if any Macedonians should come with me to Cor-
inth and find the collection ungathered, I would be ashamed for
having represented you as better than you were, and you would
be ashamed of having been held up as a model for the emu-
lation of those who were, in fact, better than you.] 5 I
thought it necessary therefore to entreat the brethren,
that they would go before unto you, and make up be-
forehand [z. e., before my coming] your afore-promised
bounty, that the same might be ready as a matter of
bounty, and not of extortion. [I. sent these messengers on
before me that they might stir you up to gather the collection be-
fore I came, that the offering might be seen to be your own free
gift and not a veritable tax extorted from you by the fear of my
displeasure and your shame at being exposed in your selfish-
ness.] 6 But this / say. He that soweth sparingly shall
reap also sparingly; and he that soweth bountifully
shall reap also bountifully. [The same law which pertains
to the physical world pertains with equal effect in the moral
THE COLLECTION 217
and spiritual realm, so that those who are stingy and niggardly
in giving to others, shall receive scantily of the blessings
bestowed by God.] 7 Let each man do according as he
hath purposed in his heart: not grudgingly [literally,
of sorrow], or of necessity: for God loveth a cheerful
giver. [Let each man give as his own heart prompts him and
not as improperly influenced by others. Let no one give as if
half crying to part with his money, and let no one feel con-
strained to give from any motives of necessity, such as popular
applause, or to keep up with his neighbors, or to be rid of the
solicitations of some urgent collector. Such giving is valueless
in the sight of God, who values gifts only as they are really and
truly such, and in no way extortions. The spirit of extortion
is sorrow, but that of giving is cheerfulness.] 8 And God is
able to make all grace abound unto you; that ye, hav-
ing always all sufficiency in everything, may abound
unto every good work: 9 as it is written, He hath
scattered abroad, he hath given to the poor; His right-
eousness abideth for ever. [Ps. 112: 9. God is able to
bestow every blessing, both temporal and spiritual, and so he
can give blessings to those who dispense them, and thus enable
them to abound in good works which they are performing.
That this is true is shown by the Psalmist's description of the
man who fears the Lord. Such a man is profuse in his liberal-
ity and his remembrance of the poor, and he is able to keep
up his right-doing in giving, for the Lord continually supplies
him with means to that end. We should, however, note that
Paul's words here, Hke those at Ps. 91: 11, 12, which Satan
quoted to the Lord in his temptation (Matt. 4: 6), are not to
be so interpreted and applied as to tempt the Lord.] 10 And
he that supplieth seed to the sower and bread for food,
shall supply and multiply your seed for sowing,
and increase the fruits of your righteousness [and
he that, in the economy of nature, makes returns to the sower,
so that he not only has his seed again, but bread for food, shall
in like manner in the domain of grace, supply and multiply the
seeds of charity which you sow, so that you will not only be able
218 SECOND EPISTLE TO THE CORINTHIANS
to do again the deed of charity which you have done, but he
will also bless all your other acts of righteousness by making them
fruitful]: 11 ye being enriched in everything unto all liber-
ality, which worketh through us thanksgiving to God.
[Thus, your liberality multiplies your means of liberality, and
also works, through the agents which dispense it, thanksgiving
to God from the poor in Jerusalem who receive it.] 12 For the
ministration of this service not only filleth up the
measure of the wants of the saints, but aboundeth also
through many thanksgivings unto God; 13 seeing that
through the proving of you by this ministration they
glorify God for the obedience of your confession unto
the gospel of Christ, and for the liberality of your con-
tribution unto them, and unto all; 14 while they them-
selves also, with supplication on your behalf, long
after you by reason of the exceeding grace of God
in you. [This ministry of yours, in giving to the poor at
Jerusalem, not only fills up the measure of the wants of these
people of God, but overflows that measure, for it results in
many thanksgivings to God. And these results are evident,
for by thus showing your liberality to the Jewish church at
Jerusalem, you prove to it that you are indeed true and obedi-
ent to your confession of your faith in the gospel of Christ, and
thus cause them to glorify God, as they also do for the liber-
ality of your contribution unto them and (potentially) unto all.
You cause them also to pray for you and long to see you face to
face, that they may know those in whom God's grace abounds
to so full a measure. It will be remembered that the church
in Jerusalem, influenced by the prejudices of the Jews which
surrounded it, and also by the sentiments and feelings which it
inherited from its previous life, looked upon the church as
planted by Paul, with eyes full of suspicion. They regarded these
churches as lawless bodies, inimical to all that the Jews held
as ancient or sacred. They were ready to believe any wild
rumor which might start with regard to the unchristian char-
acter of the apostle's converts, and the reckless lawlessness of
the apostle himself. The riot which arose soon after when
THE COLLECTION 219
Paul was found in the temple at Jerusalem aptly illustrates the
attitude of the Jewish mind toward him and his work. Now
the apostle felt confident that a liberal gift from his Gentile
churches would bring about a better understanding, and would
work wonderful changes in the thoughts of Jewish Christians.
He felt that it would persuade the latter that his Gentile con-
verts were truly obedient to the religion which they confessed,
and that it would persuade them also that those who had over-
come their prejudices sufficiently to give liberally to Jews would
have no prejudices which would prevent them from giving lib-
erally to other people. He was likewise confident that the
Jewish Christians, seeing these things, would be fully per-
suaded of the genuine Christian grace of his converts, and
therefore would not only pray for them, but even long for per-
sonal acquaintance and fellowship with them. How far the
apostle was correct in this judgment we can not say; but he
certainly seems to have been well received by the Christians at
Jerusalem when he came as the representative of these Gentile
churches. If the attitude of the unchristian Jewish mind toward
him was still relentlessly bitter, it must be borne in mind that he
took no collection for them, and that they were in no manner in
his thought in this connection.] 15 Thanks be to God for
his unspeakable gift. [Of course, the Christ himself is God's
great gift to man, but the personality of Christ is not in the
trend of Paul's argument. The thought that fills his mind is
that the Corinthians, by their liberality, are showing themselves
truly changed and converted by the gospel of Christ, and that
this gospel, modifying and softening the Jewish mind, is pre-
paring it to step over the middle wall of partition, and receive
the Gentiles as part of the family of God. For the unspeakable
gift, therefore, of a gospel which works such blessed changes
in the bigoted, stubborn and selfish hearts of men, Paul gives
thanks. The thanksgiving, therefore, is proximately for the
gospel and ultimately for Christ, the author of the gospel.]
220 SECOND EPISTLE TO THE CORINTHIANS
PART THIRD.
lo: 1-13: 14.
PAUL MEASURES OR COMPARES HIMSELF
WITH HIS CHIEF OPPOSERS OR
OTHER DETRACTORS.
I.
FOES, WEAPONS AND MEASUREMENTS.
10: 1-18.
[The two previous parts of this epistle have been mainly
addressed to that portion of the congregation at Corinth which
was loyal to the apostle. This third part, however, is especially
addressed to his enemies, though he at times evidently speaks to
his friends. The apostle in neither case formally indicated
which party he was addressing, for he rightly assumed that
each would wisely appropriate to itself the sentiments which
properly belonged to it.] 1 Now I Paul myself entreat you
by the meekness and gentleness of Christ, I who in
your presence am lowly among you, but being absent
am of good courage toward you: 2 yea, I beseech you,
that I may not when present show courage with the
confidence wherewith I count to be bold against some,
who count of us as if we walked according to the
flesh. [Hitherto the aposde had associated Timothy as a
joint author of this letter, but as he now prepares to deal with
his enemies and matters personal to himself, he disengages
himself from all entangling fellowships and steps forth alone to
defend his name and influence. That there may be no doubt
as to his purpose in thus standing alone, and that his enemies
may understand the spirit in which he presents himself before
them, he quotes their own belittling description of him: for they
had described him as a coward who threatened and thundered
FOES, WEAPONS AND MEASUREMENTS 221
when absent, but was meek and lowly enough when present.
Accepting for the moment this false estimate of himself, he
beseeches them by the meekness and gentleness of Christ (for
Jesus ever preferred gentleness to severity) that they may
so amend their conduct as to make their estimate of him true
thus far; viz.: that at his coming he may indeed be permitted
to show them gentleness, and may not, as he now confidently
expected, be compelled to show his severity toward those who
accused him of conducting himself as an unprincipled world-
ling.] 3 For though we walk in the flesh, we do not
w^ar according to the flesh 4 (for the w^eapons of our
warfare are not of the flesh, but mighty before God to
the casting down of strongholds); 5 casting down
imaginations, and every high thing that is exalted
against the knowledge of God, and bringing every
thought into captivity to the obedience of Christ; 6
and being in readiness to avenge all disobedience,
when your obedience shall be made full. [For though
we are indeed human, we do not contend after a human or
worldly fashion (for our weapons are not slander, detraction,
misrepresentation, etc., which are the methods employed by
the world in overcoming opponents, but we use divine powers
in our conflicts (i Cor. 4: 19-21; 5: 5), powers which are mighty
in the sight of God to tear down defenses), and which can
cast down all false human reasonings, sophistries and vain
deductions, and every like thing which men presumptuously
rear in opposition to the word of God, and which can bring
every rebellious thought into captivity, so that it shall obey
Christ. With this power, therefore, I am ready to come to
punish all the disobedient; but I pause that all who desire to
repent may do so, and after the number of the obedient is made
full I will punish the rebelHous remnant that remain. In verse
4 Paul evidently alludes to the crow, a large military engine
with a great claw to it, which was used to pull down the walls
of castles, forts and other strongholds. Stanley thinks that Paul
has in mind in this passage certain mihtary operations which
occurred in Cilicia, the province in which he was born. In
222 SECOND EPISTLE TO THE CORINTHIANS
the hills and mountains of that locality, certain bands of pirates
and robbers entrenched themselves, and for awhile withstood
the Roman arms. Cicero made some headway in suppressing
them, and on his return was honored with a Roman triumph,
but the final victory was achieved by Pompey the generation
before Paul was born. Pompey made great use of the crow,
for he pulled down one hundred and twenty fortresses. But
the crow was then in as general use as the cannon is now, and
a writer would hardly be thought to refer to Gettysburg if he
happened to use cannonading as a figure of speech. However,
Pompey 's campaign is a useful bit of history, for it shows us
how forceful the figure was which Paul employed.] 7 Ye
look at the things that are before your face. If any
man trusteth in himself that he is Christ's, let him
consider this again with himself, that, even as he is
Christ's, so also are we. [You false teachers who oppose me
view things very shallowly and superficially, for ye deem your-
selves to be Christ's because ye came from Judaea, or perhaps
have seen him, or been present with him during a large part of
his ministry (Acts i: 21, 22); and ye make bold to reject us as
his because we seem to have been denied these privileges, fail-
ing to notice that our claims to be the Lord's are (at the least!)
equal to yours. If they were apostles merely because they had
seen the Lord, so also was Paul, and in addition he had, what
they did not, a direct, official appointment from Christ (Acts 9:
15), a recognition from the twelve (Acts 15: 25), and a compact
or arrangement with them regarding the division of their work
—Gal. 2: 9.] 8 For though I should glory somewhat
abundantly concerning our authority (which the Lord
gave for building you up, and not for casting you
down), I shall not be put to shame: 9 that I may not
seem as if I would terrify you by my letters. 10 For,
His letters, they say [a general expression, equivalent to
"it is said"], are weighty and strong; but his bodily
presence is weak, and his speech of no account.
[Now even if I boast most freely that my authority is greater
than yours, my boasting will not bring shame upon me if you
FOES, WEAPONS AND MEASUREMENTS 223
put mc to the test. You will find that I am not terrible in let"
ters alone, but also in my presence, and you will find how
falsely you have spoken when you said that my letters were the
only part of me calculated to cause fear. However, I shall re-
gret to thus demonstrate my power against you, for God gave me
this power to use rather in building you up than in tearing you
down. The apostle thus draws a subtle contrast between him-
self and his adversaries, for they had delighted in destructive
rather than constructive works.] 11 Let such a one reckon
this, that, what we are in w^ord by letters when w^e are
absent, such are we also in deed when w^e are present.
12 For w^e are not bold to number or compare our-
selves with certain of them that commend themselves:
but they themselves, measuring themselves by them-
selves, and comparing themselves with themselves, are
w^ithout understanding. [Let all who thus accuse me of
cowardice know assuredly that when I come my deeds will com-
port with the threatenings and warnings in my letters. I have in
no way exaggerated my authority or power in my writing to you,
for in this art of exaggerated self-praise or self-commendation
I am not the equal of the false leaders in Corinth. In this art I
am not so proficient that I can presume to measure myself with
these Corinthian experts, for they, never looking outside their
own narrow circle, but comparing themselves with each other,
have swelled with an inflated sense of self-importance which
would have long since been punctured so that it would have
collapsed if they had brought themselves into comparison with
the real apostles. Real worth can never speak so highly of it-
self as can conceited and unreasoning vanity. Those who
compare themselves with Christ lose that self-exaltation which
belongs to those who compare themselves only with men, hence
they are too handicapped to enter into competition with any
such in the matter of boasting.] 13 But we will not glory
beyond our measure, but according to the measure
of the province which God apportioned to us as a
measure, to reach even unto you. [Paul got no false
idea of his own stature by measuring himself with other men;
224 SECOND EPISTLE TO THE CORINTHIANS
but as the most apt measure for the point to be determined,
viz.: his stature or capacity as a minister of the gospel, he chose
the province or territory which God had assigned him as his
field of operation. Though the whole world was his bishopric
(Gal. 2: 7-9), yet he contents himself with saying it included
Corinth. In the eyes of his opponents Corinth was the sum and
center of all things, but in the larger life of Paul it was a mere
dot in a limitless field of operations. See 11: 28.] 14 For we
stretch not ourselves overmuch, as though we reached
not unto you: for w^e came even as far as unto you in the
gospel of Christ: 15 not glorying beyond our measure,
that is, in other men's labors; but having hope that, as
your faith groweth, w^e shall be magnified in you
according to our province unto further abundance, 16
so as to preach the gospel even unto the parts beyond
you, and not to glory in another's province in regard
of things ready to our hand. [Though God gave us so
vast a bishopric, we indeed filled so much of it as to reach you.
We were not so much smaller than this bishopric which God
gave to us, that we had to stretch ourselves to cover it. To
make a show of covering our territory we did not need to take
possession of other men's labors and claim the fruits of their
ministry, as though they wrought as our agents. If we had
done this, we would indeed be glorying beyond our measure.
But thus far (i. e., as far as unto you) we have covered the
province assigned to us, and we have a hope that as your faith
groweth, and ye become subject to Christ through being
subject to his true ministers, we ourselves shall grow and be
magnified so that we shall more nearly attain to the magnitude
of our great province. At present your vacillation and infidel-
ity confine our labors to you. Having taken you as a fortress
for Christ, we can not leave you assailed by Satan and half sur-
rendered to him. When you are again established in the faith
I expect to go on into Italy and into Spain, and do work in
those parts of my province which lie far beyond you. It is no
part of my plan or intention to take possession of some other
man's labor and glory in it, as you false leaders have done by
FOES, WEAPONS AND MEASUREMENTS 225
coming to Corinth and taking possession of the church which I
left there ready to your hand.] 17 But he that glorieth,
let him glory in the Lord. [Paul here gives the rule of
boasting as condensed from Jer. 9: 23, 24. Paul's enemies
had not observed this rule; he had. In verse 5 he ascribed all
his power to God, and in verse 13 he shows that, vast as his
work was, it was far less than God demanded of him.] 18
For not he that commendeth himself is approved, but
whom the Lord commendeth. [The self-commendation
of a man rests on no higher evidence than the testimony of his
own lips, but the commendation of God is shown by the works
which he enables those to do whom he approves.]
II.
APOLOGY FOR SELF- COMMENDATION, DENIAL
OF CHARGES AND LAYING OF
COUNTER CHARGES.
11: 1-15.
[While this third part of Paul's epistle is directed against his
enemies, it is obvious that even these are, in his estimation, di-
vided into two classes; i. e., the leaders and the led. The apostle
does not always keep these separate in his mind, yet we frequent-
ly find him, as in this section, appealing to those who were led,
and denouncing those who led them.] 1 Would that ye
could bear with me in a little foolishness: but indeed
ye do bear with me. 2 For I am jealous over you
with a godly jealousy: for I espoused you to one hus-
band, that I might present you as a pure virgin to
Christ. 3 But I fear, lest by any means, as the ser-
pent beguiled Eve in his craftiness, your minds should
be corrupted from the simplicity and the purity that is
toward Christ. 4 For if he that cometh preacheth
another Jesus, whom we did not preach, or if ye re-
ceive a different spirit, which ye did not receive, or a
different gospel, which ye did not accept, ye do well to
226 SECOND EPISTLE TO THE CORINTHIANS
bear with him. [These first four verses are introductory.
The apostle, seeing the effect which the self-glorification of
these false teachers has had upon certain of the Corinthians,
determines, for a time, to adopt their tactics, descend to the
foolishness of boasting, and thus overcome them on their own
ground. Paul, in his consecration to Christ and forgetfulness
of self, could not thus descend to the level of boasting, even
though he merely related facts, without a sense of shame and a
petition for consideration. When he considers the folly of the
situation, it seems to him that the Corinthians could not put up
with it, but when he remembers their affection for him, he is
sure they will. He tells them that nothing but the strongest
motives could induce him to thus belittle himself, but he found
such a motive in his extreme jealousy for them on Christ's
behalf. As the paranymph, or "bridegroom's friend" (John 3:
29), the one whose office it was to procure and arrange the
marriage, he had espoused them to one husband, even Christ,
and had so instructed and led them as to present them pure and
spotless before the Lord at his coming. But now he feared
that as the serpent led Eve into sin by his crafty wickedness,
so these false teachers were corrupting the church at Corinth
from that simplicity of doctrine and purity of life which they
owed to Christ, their espoused husband. Now, if these false
teachers (and Paul speaks of one of them as a sample of them
all) had come professing to preach another Jesus and another
rehgious spirit, and a different gospel from any that Paul
preached, there might have been some excuse in giving them a
patient hearing. But such had not been the case. Professedly
they were preaching the same Jesus, etc., that he did, and so
the Corinthians were without excuse in permitting them to
assail Paul. They had sold their apostle and had received
nothing in exchange for him. With the next verse his boast-
ing begins, but in a very mild and apologetic form.] 5 For I
reckon that I am not a whit behind the very chief-
est apostles. [I can not think thai you receive these rival
teachers and professed apostles as so much superior to me, for
I am not behind these super-apostolic apostles. Paul is not
DJiNIAL OF CHARGES, ETC. 227
here comparing himself with the twelve, but with these spurious
apostles at Corinth. Paul reveals his emotion by the use of
that strange word which is translated "very chiefest." It
means "out-and-out," "extra-super," "overmuch," a term he
would have never applied to the twelve. It is as though he said.
Though these men claim to be apostles a hundred times over,
yet I can certainly take my place in the front ranks with them.^
6 But though / be rude in speech, yet am I not in
knowledge; nay, in every way have we made this
manifest unto you in all things. [Paul admits that one
criticism of him was true. He did indeed pay litttle regard to
the laws of rhetoric, and scorned to weaken his thought by
loading it with verbal ornament or the studied expressions wliich
the schools regarded as eloquence. But though he was thus
rude in speech, a very unimportant matter, he was not deficient
in the all-important sphere of knowledge. The Corinthians
had had every opportunity to test him in this particular, and he
felt that the truth of his statement must be so manifest to them
as to need no further proof.] 7 Or did I commit a sin in
abasing myself that ye might be exalted, because I
preached to you the gospel of God for nought? [A
second accusation which his enemies never wearied in present-
ing was that he had preached the gospel in Corinth without
charge. They had said that he did this because he knew that
he was not an apostle, and so was hindered by his conscience
from taking the wages of an apostle — see i Cor. 9: 1-15 and
notes. As Paul has already refuted this charge, he does not
repeat the refutation; he merely asks them if he had committed
a sin in so doing.] 8 I robbed other churches [Paul again
shows his emotion by the indignant hyperbole "robbed"], tak-
ing wages of them that I might minister unto you;
9 and when I was present with you and was in
want, I was not a burden on any man; for the
brethren [z. e., Silas and Timothy, Acts 18: 5], when they
came from Macedonia, supplied the measure of my
want; and in everything I kept myself from being
burdensome unto you, and so will I keep myself.
228 SECOND EPISTLE TO THE CORINTHIANS
[Here the apostle relates the well-known history of his ministry
at Corinth. The church at Philippi is the only one which we
know of that contributed to his needs while in Corinth (Phil. 4:
15, 16). When his necessities had reached a crisis and he had
come to want, he had not appealed to the Corinthians, but had
endured until relieved by the coming of his friends from Mace-
donia. His enemies had slandered him as to this, hoping to
drive him to receive wages that they might reduce his influence
in this respect to the level of their own; but in this hope they
would be disappointed, for he would continue to preach without
compensation as he always had done.] 10 As the truth of
Christ is in me, no man shall stop me of this glory-
ing in the regions of Achaia. 11 Wherefore? because
I love you not? God knoweth. 12 But what I do,
that I will do, that I may cut off occasion from them
that desire an occasion; that wherein they glory, they
may be found even as we. [The apostle is determined
that whatever he may do elsewhere he will receive no compen-
sation for any preaching in Achaia. Knowing that they would
wish to know why he thus made an exception in their case,
he raises the question himself, but does not answer it, because
to do so frankly would have been to show the deficiencies of their
entire character and nature. But that he does not thus except
them because of any lack of love, is shown by his appeal to
God, who knew his heart. Compare 6: 11-13; 7: 2; 12: 15. One
motive for his conduct he will tell them, and that is that he
may silence the tongues of those who seek an opportunity to
detract him. Here the language of the apostle grows bitterly
sarcastic. The false teachers had received wages from the
beginning, yet he speaks of them as if they gloried in preaching
the gospel for nothing and declares that he will do likewise that
they may be found no better than he. In the next three verses
Paul speaks with the most unreserved plainness, and, as Bengel
observes, "calls a spade a spade."] 13 For such men are
false apostles, deceitful workers, fashioning them-
selves into apostles of Christ. [Thus he declares plainly
that these men are not apostles, that they maintained their false
DENIAL OF CHARGES, ETC. 229
position by imposture, and that they assumed the name and
office of apostles, though never having been called to be such
by Christ.] 14 And no marvel; for even Satan fash-
ioneth himself into an angel of light. 15 It is no
great thing therefore if his ministers also fashion
themselves as ministers of righteousness; whose end
shall be according to their works. [The apostle says
that no one need stand aghast at such awful presumption,
for Satan himself sets an example in this respect and his minis-
ters may be expected to follow it. Some think that Satan
fashioned himself as an angel of light when he appeared before
God as narrated in the Book of Job; others, that he did so when
he appeared before Jesus to tempt him. It is not clear to what
incident in the life of Satan Paul refers. In this age, as in all
ages, these warning words of the apostle should be weighed and
considered. As Jesus bade us beware of wolves in sheep's cloth-
ing, so Paul bids us beware of the emissaries of Satan, who
come claiming to be leaders in religion. The servants of Satan
do not hesitate to hold ecclesiastical offices, or occupy pulpits.
III.
A COMPARISON OF LABOR, SIGNS, ETC.
ii: 16-12: 13
[In this section the apostle draws a comparison between
himself and the false apostles, showing how he excelled them
in labors, revelations, signs, etc.] 16 I say again [having
twice swerved from the distasteful task, Paul unwillingly
resumes his apparent boasting], Let no man think me fool-
ish; but if ye do, yet as foolish receive me, that I
also may glory a little. 17 That which I speak, I
speak not after the Lord, but as in foolishness, in this
confidence of glorying. [Let no man think that I am fool-
ish enough to boast wittingly of my own accord, but if any one
does so think, let him, nevertheless, bear with me a little while
in my boasting, since my adversaries have made it the order of
16
230 SECOND EPISTLE TO THE CORINTHIANS
the day. I am painfully conscious that the Spirit of God does
not prompt to boasting, but I do so on my own responsibility,
or according to my own confident folly, my so doing having
been made a permissible necessity by your behavior toward
me.] 18 Seeing that many glory after the flesh, I
will glory also. [I am about to follow the carnal example
of the boasters, that I may defeat them with their own
weapon.] 19 For ye bear with the foolish gladly, being
wise yourselves. 20 For ye bear with a man, if he
bringeth you into bondage, if he devoureth you, if he
taketh you captive, if he exalteth himself, if he smiteth
you on the face. 21 I speak by way of disparage-
ment, as though we had been weak. Yet whereinso-
ever any is bold (I speak in foolishness), I am bold
also. [You encourage me to talk foolishly, for it pleaseth you
to indulge fools that ye may thereby flatter yourselves with a
show of superiority, and by your recent conduct toward these,
my rivals in boasting, you have shown to what lengths of
patient endurance you will go in this matter, for you have per-
mitted them to bring you into bondage to their authority and
their false doctrine, to impoverish you by exorbitant exactions
of wages, to treat you as their captives, and to exalt themselves
over you as though they were your conquerors, and even to
smite you as though you had become their slaves. If you bore
with such strenuous boastfulness, you can bear with me in my
weak foolishness. But I have indeed disparaged myself when
I talked about my meekness, as I will now show you, for if any
ever addressed bold words to you, you are now about to hear
such from me also. And yet my words w^ill all be foolishness,
for all the things whereof I boast are really worthless as com-
mendations to you in comparison with my being called of Christ
as his apostle. The apostle speaks of the whole class of false
apostles as if they were a single individual. Thus, after many
preliminary apologies and explanations, Paul comes at last to his
boast, not of his exploits or talents, as one might expect, but of
his sufferings and humiliations, revelations and self-sacrifices.]
22 Are they Hebrews ? so am I. Are they Israelites ?
A COMPARISON OF LABOR, SIGNS, ETC. 231
so am I. Are they the seed of Abraham ? so am I.
[This verse shows clearly that Paul's enemies were Judaizing
Jews. They had evidently boasted of their race, nationality,
etc., to the disparagement of Paul. They probably urged that
Paul was greatly inferior to them because he was born at Tar-
sus, was a Roman citizen, lived much like a Gentile, and did
not abjectly obey the Jewish law. By their whisperings they
no doubt laid the foundation for that calumny which was long
after found formed against him; for "it would appear from
Epiphanius," says Stanley, ''that Judaizers went so far as to
assert that he was altogether a Gentile by birth, and only
adopted circumcision in order to marry the high priest's
daughter." In answer to this rising cloud of slander, Paul
asserts his racial, national, etc., equality with his enemies. He
was a Hebrew, he belonged to the sacred nation and spoke the
sacred language (Acts 22: 2); and an Israelite, he belonged to
the theocracy, and being of the seed of Abraham, he was by
birth an heir to the promises, and was not a proselyte nor
descended from one.] 23 Are they ministers of Christ? (I
speak as one beside himself) I more; in labors more
abundantly [i Cor. 15: 10], in prisons more abundantly,
in stripes above measure, in deaths oft. [i Cor. 15: 31.
On Jewish grounds Paul claimed equality, but as a minister of
Christ, superiority. Knowing that his enemies would say that
it accorded with his general insanity to thus assert his superior-
ity, he ironically admits his madness in thus asserting that his
ministerial labors exceeded those of his easy-living adversaries —
theirs being in fact no labor at all, but rather an effort to steal the
credit of his labors. This verse gives the general bodily distress-
es endured, while the next three tell of special cases. According
to Acts, Paul had, up to this date, been imprisoned but once, and
was afterwards imprisoned thrice. Clement of Rome, who
wrote toward the close of the first century, says that Paul was
imprisoned seven times. Paul's life for long periods was hourly
exposed to death (Acts 9: 23; 13:50; 14: 5, 6, 19; 17: 5, 13);
but the best comment on this expression is the catalogue of
sufferings which follow,] 24 Of the Jews five times re-
232 SECOND EPISTLE TO THE CORINTHIANS
ceived I forty stripes save one. [Deut. 25: 2. The law
limited all beatings to forty stripes; but one stripe was omitted lest
the law should be accidentally broken through careless counting.
Such a scourging inflicted the agony of death, and generally
resulted in it. Not one of these scourgings is mentioned in
Acts.] 25 Thrice was I beaten with rods, once was
I stoned, thrice I suffered shipwreck, a night and a
day have I been in the deep [The Romans punished
by using the vine rods of the soldiers or the fasces of the lictors,
and no law limited the number of strokes. Such beatings
often caused death. Roman citizenship was presumed to pro-
tect from such punishment, but in his orations Cicero tells us
that in the provinces the rights of citizenship were often set at
nought in this respect. Luke tells of but one of these beatings
(Acts 26: 22). The stoning took place at Lystra (Acts 14: 19).
Luke tells in all of six sea voyages, but says nothing of the
wreckings here mentioned. In referring to the twenty-four-
hour struggle for life amidst the waves, Paul uses the present
tense, showing that the horror of his situation was still vividly
remembered]: 26 in journeyings often, in perils of
rivers, in perils of robbers, in perils from my coun-
trymen, in perils from the Gentiles, in perils in the
city, in perils in the wilderness, in perils in the sea,
in perils among false brethren [Disasters at sea remind
Paul of similar trials by land, and the eightfold reiteration of
"perils" emphasizes the fact that he was nowhere safe. Trav-
eling in those days was both arduous and dangerous. The
highways were infested with robbers and the streams were
often without bridges, the mountain torrents were sudden and
violent in their risings, and the science of navigation and the
art of shipbuilding were each extremely crude. For perils
from his own countrymen, see Acts 13: 45, 50; 14: 2, 5; 17: 5,
13; 18: 15; 19: 9; 21: 27. They even attempted to take his life
a few weeks later as he was leaving Corinth (Acts 23). For
perils from the Gentiles, see Acts 19: 30, 31. For his perils in
the cities, see verse 32, and Acts 9: 24, 25, 29; 13: 50; 14: 5, 19;
16:19; 17:5, 13; 18: 12; 19: 23. Perils from false brethren
A COMPARISON OF LABOR, SIGNS, ETC. 233
were the most distressing of all, for they wounded the affec-
tions— Phil. 3: 18; Gal. 2: 4]; 27 in labor and travail, in
watchings often, in hunger and thirst, in fastings
often, in cold and nakedness. [The apostle here tells
how he labored until labor became a pain; how he sacrificed
his sleep that he might teach, preach and pray (Acts 20: 31;
I Thess. 3: 10); how his journeyings often took him where he
suffered for water and was faint with hunger; how he often
fasted for the good of the cause (Acts 13: 2, 3; 14: 23; i Cor.
9: 27); and how he was cold and insufficiently clad. The
apostle makes no mention of the frequency of his hunger and
thirst, etc., for the recurrency of these trials was beyond his
control. He employs the word ''often" when speaking of the
watchings and fastings which were directly under his control,
and which he might have avoided had he chosen to do so.
Surely this catalogue of privations must have made the
apostle's character stand in strong contrast to the self-indul-
gent spirit of his adversaries. From physical trials Paul now
turns to those which were mental.] 28 Besides those
things that are without, there is that which presseth
upon me daily, anxiety for all the churches. [Besides
the things which I have already mentioned — trials which come
from external circumstances — there are others which attack me
daily; I mean the wranglings, disputes, backslidings and apos-
tasies of all the churches which are constantly brought to my
attention that I may instruct, arbitrate or discipline according
as the cases may demand. This verse may also be taken to
mean that there were trials other than those mentioned, which
came upon Paul from without.] 29 Who is weak, and I
am not weak? who is caused to stumble, and I burn
not? [Irj this verse Paul shows what the care of the churches
meant to him. It was an excessive drain upon his sympathies.
If any weak one suffered through the rash selfishness of a
brother who abused his liberty by eating in an idol temple,
Paul suffered with him as if he also were weak, and if any
were caused to stumble, Paul made the case of such a one his
own, and burned with indignation.] 30 If I must needs
234 SECOND EPISTLE TO THE CORINTHIANS
glory, I will glory of the things that concern my
weakness.] If my enemies force upon me the moral neces-
sity of boasting, I will at least not boast of my exploits, but of
tliose things which others might regard as matters of shame.
Thus the apostle shows how impossible it was for him to really
boast after the fashion of a worldly mind.] 31 The God
and Father of the Lord Jesus, he w^ho is blessed for
evermore knoweth that I lie not. [This solemn assever-
ation is not to be restricted to the statements contained in the
next two verses, but applies to all he has said or is about to
say in this entire section. No doubt in the apostle's own mind
it was called forth by what he was about to say concerning his
revelations, his mind looking forward to what he intended to
say when he added the last item to his catalogue of sufferings.]
32 In Damascus the governor under Aretas the king
guarded the city of the Damascenes in order to take
me: 33 and through a w^indow was I let down in a
basket by the wall, and escaped his hands. [In the
walled cities of the Orient, houses were often built against the
walls so that the windows projected over them. No doubt in
Paul's mind an apostle in a basket seemed the depth of humili-
ation. Aretas was king of Arabia from B. C. 7 to A. D. 40.
Damascus belonged to Rome, and it has puzzled some to find
it at this time under the control of the king of Arabia. But it
will be remembered that Aretas engaged in war with Herod,
because he dismissed the Arab's daughter and took his niece,
Herodias, for a wife. Aretas defeated Herod, and the Romans
took up the quarrel, and it seems likely that in the ensuing con-
test the city of Damascus fell, for a time, into the hands of the
Arabians.]
XII. 1 I must needs glory, though it is not ex-
pedient; but I will come to visions and revelations
of the Lord. [I feel constrained to go on with my boasting,
though I recognize that it is not expedient for me to do so since
it gives my enemies further material for detraction and vilifica-
tion. Yet I will speak of the visions which the Lord gave me
and the revelations which they brought me.] 2 I know a
A COMPARISON OF LABOR, SIGNS, ETC. 235
man in Christ, fourteen years ago (whether in the
body, I know not; or whether out of the body, I know
not; God knoweth), such a one caught up even to the
third heaven. 3 And I know such a man (whether in
the body, or apart from the body, I know not; God
knoweth); 4 how that he was caught up into Para-
dise, and heard unspeakable words, which it is not
law^ful for man to utter. 5 On behalf of such a one
w^ill I glory: but on mine ow^n behalf I w^ill not glory,
save in my weaknesses. [Here Paul speaks of an experi-
ence of his, but declines to name himself, or use the first
person, lest he might be thought to be glorying in his own
exaltation. He had been caught up into paradise, or the
secret place of the Almighty. This he calls the third heaven,
for in the Jewish estimation the air was the first heaven, the
region of the sun, moon and stars was the second heaven.
Somewhere beyond the stars was the abode of the Almighty.
He was miraculously drawn up into heaven, but whether his
whole personality went thither, or whether merely that part of
him (his spiritual nature) which was suited to comprehend and
enjoy heaven, he could not tell. While here he had heard
words which it was not lawful for him to try to interpret by the
insufficient and consequently misleading worth of earth. He
tells this event, but it was an honor so much above his deserv-
ing that he avoids even such a method of telling it as might be
construed to be boastful. If he gloried on his own behalf, it
would still be in his weaknesses. As Paul wrote this epistle in
A. D. 57, the deduction of fourteen years would bring us to
A. D. 43, the season when Paul was in Antioch.] 6 For if I
should desire to glory, I shall not be foolish;' for
I shall speak the truth: but I forbear, lest any man
should account of me above that w^hich he seeth me to
he, or heareth from me. [Now, if I should desire to boast, I
should not need to foolishly vaunt myself as to imaginary
things, but I could confine myself to truth, and tell many won-
derful experiences of visions exposed to my eyes and revela-
tions imparted to my mind. But I forbear to proceed further,
236 SECOND EPISTLE TO THE CORINTHIANS
lest any man should think of me as more excellent than my
conduct or my speech would indicate. This I do not want.
I desire no exaggerated reverence, but seek only that goodwill
and esteem which my conduct merits.] 7 And by reason
of the exceeding greatness of the revelations, that
I should not be exalted overmuch, there was
given to me a thorn in the flesh, a messenger of
Satan to buffet me, that I should not be exalted
overmuch. [From the earliest ages down men have in-
dulged in wild speculation as to what Paul meant by his thorn
in the flesh. See comment on i: lo. The most plausible the-
ory is that it was disfiguring and acute ophthalmia. Suffice it to
say that it was some bodily infirmity which acted as a balance
to Paul's mind, drawing his thoughts and attention to his
earthly state, lest they should dwell too constantly in meditation
upon the things which had been revealed to him.] 8 Con-
cerning this thing I besought the Lord thrice [Matt. 26:
44], that it might depart from me. 9 And he hath
said unto me. My grace is sufficient for thee: for my
power is made perfect in weakness. [Phil. 4: 13; i Cor. 2:
3-5.] Most gladly therefore will I rather glory in my
w^eaknesses, that the power of Christ may rest upon
me. [The prayer was not granted, but a compensation was
made for denying it. How evident it must have been to the
Corinthians, from the sufferings he so cheerfully endured, that
he was the true messenger of Christ! Paul's use of the phrase
"rest upon me" suggests the resting of the Spirit on the apos-
tles at Pentecost — Acts 2: 3.] 10 Wherefore I take
pleasure in weaknesses, in injuries, in necessities,
in persecutions, in distresses, for Christ's sake: for
when I am w^eak, then am I strong. [God so orders
it that the times of my weakness are the very hours when my
strength is revealed, and thus each period of death is turned
into a season of resurrection — 4: 10.] 11 I am become
foolish: ye compelled me; for I ought to have been
commended of you: for in nothing was I behind the
very chiefest apostles, though I am nothing. [You,
A COMPARISON OF LABOR, SIGNS, ETC. 237
who should have spoken in my defense and commendation, by
keeping silence have compelled me to boast, and to show that,
nobody as I am, I am at least equal to these overmuch apostles.]
12 Truly the signs of an apostle were wrought
among you in all patience, by signs and wonders
and mighty works. 13 For what is there wherein
ye were made inferior to the rest of the churches,
except it he that I myself was not a burden to
you? forgive me this wrong. [And you are without
excuse in thus compelling me to defend myself by prov-
ing my apostleship, for it was proved long since among you
by the miracles which I wrought among you as signs ^nd
evidences of it (evidences which his enemies wholly lacked);
and also by the patient spirit in which I wrought the miracles,
for I have again and again forborne to use my power to crush
my wicked opposers (i: 1-3; i Cor. 4: 21). And I so fully proved
my apostleship among you, that you showed to no disadvantage
whatever when compared with other churches founded by any
others, for you had all the signs, gifts, graces, etc., which they
had, unless it be that I myself did not aid my opposers in the
good work of extorting wages from you — forgive me for thus
wronging you ! These last words, though ironical, are superbly
dignified and pathetic. By his disinterested kindness to them,
the apostle had favored them above all other churches — 11: 8.]
IV.
THE THIRD VISIT. CONCLUSION.
12: 14-13: 14.
14 Behold, this is the third time I am ready to come
to you; and I will not be a burden to you: for I seek
not yours, but you: for the children ought not to lay
up for the parents, but the parents for the children.
[There has been much dispute as to whether Paul says that
this is his third visit, or the third time he has intended to visit.
Evidendy it was to be his third visit. See 2: i; 12: 21; 13: I, 2,
238 SECOND EPISTLE TO THE CORINTHIANS
Knowing that if this letter moved them to repentance or shame,
the Corinthians would wish him to accept some compensation
for his services, and that if he did so his enemies would revive
their slanders against him, and assert that his whole purpose in
writing was to gratify his mercenary desires, Paul makes it easy
to decline any such offer on their part by declining it now
beforehand. He asserts that he will maintain himself without
their support, as he has done on his two former visits, and lest
they should resent this independence on his part, he declares
that he is actuated thereto by an intense love for them — a love
which seeks not their money for his benefit, but their souls for
thejr own benefit. He affectionately, yet almost playfully,
bases his conduct on that rule as to parents and children which,
though it sometimes permits children to aid parents, obliges
parents akvays to maintain children. He was their spiritual
father (i Cor. 4: 14, 15), and he claims the obligations of his
parental relation as if they were much-coveted rights. Thus,
as throughout the epistle, the thunders of the apostle have
quickly subsided into the tender accents of the parent.] 15
And I will most gladly spend and be spent for your
souls. If I love you more abundantly, am I loved the
less? 16 But be it so, I did not myself burden you;
but, being crafty, I caught you with guile. [And as
a doting parent I will gladly spend all that I have and all that
I am for your soul's sake. Gladly, as it were, will I break the
earthen vessel that its contents may be lavishly poured out upon
you (4: 7; Mark 14: 3). And can it be possible that you will
be so unnatural as to love me less in proportion as I love you
the more? "But," say my detractors, "you apparently did not
burden us; we concede this to be so; but you caught us with
guile, for you have levied contributions, ostensibly for the poor
in Jerusalem, but really to reimburse yourself for the wages
which you feel to be due you, and about which you have been
so noisily boasting."] 17 Did I take advantage of you
by any one of them whom I have sent unto you?
18 I exhorted Titus, and I sent the brother with him.
Did Titus take any advantage of you? walked we
THE THIRD VISIT. CONCLUSION 239
not in the same spirit? walked we not in the same
steps ? [Now let us look a-t the facts and see where I used
such guile. My detractors admit that I myself took nothing:
then I must have taken it through the agency of others. If so,
by whom ? Titus and the brother who accompanied him were
the only agents I sent. Did Titus thus cheat you in my behalf?
Did he not, on the contrary, show you the same inner spirit of
self-sacrifice which I displayed ? Did he not outwardly follow
my plans, exhorting you not to give it to him, or send it to me,
but to lay it up in your own treasury weekly as I directed ?
See I Cor. i6: i, 2. If Titus, as we have supposed, accom-
panied the messengers who bore Paul's first epistle to Corinth,
he very naturally carried out the directions of that epistle.
Who was then with him we do not know. Titus had not
yet reached Corinth to undertake this work a seco?id time as
Paul directed (8: 6, 16, 17). Paul's actions were ever free
from guile or covetousness — i Thess. 2: 3-5.] 19 Ye think
all this time that we are excusing ourselves unto
you. In the sight of God speak we in Christ. But
all things, beloved, are for youi- edifying. 20 For I
fear, lest by any means, w^hen I come, I should find
you not such as I would, and should myself be found
of you such as ye would not; lest by any means
there should be strife [i Cor. 6: 7], jealousy [11: 19, 22],
wraths, factions [i Cor, i: 11], backbitings, whisper-
ings, swellings [i Cor. 8: i, 2], tumults [disorders]; 21
lest again w^hen I come my God should humble me
before you, and I should mourn for many of them
that have sinned heretofore, and repented not of the
uncleanness and fornication and lasciviousness which
they committed. [Doubtless all the while you have been
reading or listening to my words you have been thinking that
you are sitting in judgment on my case, and that I have been
making my defense before you, anxiously hoping for a favorable
verdict. Be not deceived. We can never be judged by you,
but are divinely appointed a judge over you (Matt. 19: 28).
My only object is to speak before God in Christ, that is, to
240 SECOND EPISTLE TO THE CORINTHIANS
acquaint you with the truth as it appears in God's sight, that
you may be instructed and not left in harmful ignorance. For
I fear that even yet after all this instruction you may not profit
by it, so that when I come I may find you not obedient as I
would have you, and that I may be found of you not gentle as
you would have me to be. For I expect to find among you the
very sins which I have reproved in these epistles, and which
were there when I last visited you (2: i). I will not spare you
this time as I did then, but I shall exercise discipline, and
therefore I fear that I shall mourn for many whom I shall be
compelled to deliver over to Satan (i Cor. 5: 5), because they
still impenitently persist in their unchaste sins despite all my
reproof.]
XIII. 1 This is the third time I am coming to you.
At the mouth of two witnesses or three shall every
word be established. [Deut. 19: 15.] 2 1 have said be-
forehand, and I do say beforehand, as when I was
present the second time, so now, being absent, to
them that have sinned heretofore, and to all the rest,
that, if I come again, I will not spare [The apostle here
declares that patience has reached its just limit. Twice he
has been present and has forborne, but at the third coming he
will handle them with rigorous discipline. He will not, how-
ever, proceed rashly, nor will he decide who is guilty by direct
or immediate revelation, lest he be regarded as arrogating to
himself the offices of both witness and judge. He will proceed
by due legal form, and call witnesses, since they are to be had,
and obviate the necessity of employing miraculous knowledge.
Some argue from the context that Paul means to say that his
three visits will be, as it were, three witnesses against them,
or that his thrice-repeated threats are shown to be true by
these repetitions. But such interpretations are fanciful. There
may, however, be a parallelism in Paul's thought; thus: Let
my three warnings, repeated at such long intervals, persuade
you that my words will testify against me if I do not keep them
by punishing you, for I have thrice said I would do this thing,
viz.: when I first wrote, when I was present, and now, when
THE THIRD VISIT. CONCLUSION 241
I am writing again, that I would do this thing]; 3 seeing that
ye seek a proof of Christ that speaketh in me; who
to you-w^ard is not weak, but is powerful in you: 4
for he w^as crucified through w^eakness, yet he liveth
through the power of God. For we also are w^eak
in him, but we shall live with him through the power
of God toward you. [The apostle here gives the reason
why he had so fully decided to discipline: they had tauntingly
desired it. You ascribe, says he, weakness to the Christ who
speaks in me, and strength to the Christ, who, according to
their profession, speaks in these false apostles, and you would
put me to the test. Their Christ, ye say, is the mighty Keeper
of the Jewish law, while mine is the weak, crucified Christ.
But you should remember that he has not been weak toward
you, either in my ministry (12: 12), or in miracles and judg-
ments (6: 7; I Cor. 2: 4, 5; 11: 30), or in the bestowal of gifts
(i Cor. i: 7), for, though he did indeed manifest through the
weakness of our humanity a mortal life susceptible to death by
crucifixion (Phil. 2: 7, 8; i Cor. i: 23; Heb. 2: 14); yet, per
contra, through the power of God the Father working in him
(Rom. i: 4; 6:4; Eph. i: 20), he overcame this weakness and
Hves again. And by virtue of our union with him, we follow
the pattern of his life in our dealings with you; for you who have
beheld our physical weakness, infirmities, gentle forbearance,
etc. (10: 10; 12: 5, 9, 10), and have, as it were, put our influence
and power to death among you, shall behold also in me the same
divine power of God effecting a resurrection of us because of our
union with Christ, that we may exercise our rightful authority
over you. We should note the direct assertion of inspiration,
and the willingness to have it tested contained in verse 3.]
5 Try your own selves, whether ye are in the faith;
prove your own selves. Or know^ ye not as to your own
selves, that Jesus Christ is in you? unless indeed ye
be reprobate. 6 But I hope that ye shall know that
we are not reprobate. [Ye who are so eager to put me to
the test as to whether I am united with Christ, would exercise a
truer wisdom if you tested your own selves to see whether you are
242 SECOND E^PISTLE TO THE CORINTHIANS
in possession of that faith which should unite you with Christ —
yea, test your own selves and do not fooHshly wait for me to
apply the rigors of my testing. Ye seek to know whether
Christ is in me, but the obvious, immediate way of testing this
is to see if I have been able to impart Christ to you. Or have
you indeed lost all consciousness of Christ being in you, using
you as his temple ? Compare John 15:4, 5; i John 3: 24; Gal.
2:20; 4: 19; Eph. 3: 17; Col. i: 27. Surely you have this con-
sciousness which is the conclusive test of my ministry (3: 1-3;
I Cor. 9: 2), unless indeed ye are proved to be no Christians at
all, by the application of this test. But I hope that by my test-
ing when I come, the true authority of Christ in me may be
vindicated, and that, testing me, you may find me approved by
the testing. Reprobate means that which fails to stand the
test (Jer. 6: 30). It is evident to the casual observer that Paul
uses the word in an entirely different sense from that horrible
meaning read into it by Calvin.] 7 Now we pray to God
that ye do no evil; not that we may appear approved,
but that ye may do that which is honorable, though
we be as reprobate. 8 For we can do nothing against
the truth, but for the truth. [While hoping or expecting
to be vindicated, his prayer is of a different sort. We pray,
says he, that you may be kept from evil, and thus escape the
discipline. We do not thus pray for the sake of approving our-
selves by showing our power to restrain you from evil (and
thus our approval would result from our prayer), but we thus
pray because of our earnest desire for your righteousness. We
would have you do that which is honorable, even though you
thereby deprive us of the opportunity of vindicating ourself, so
that we shall still be looked upon by you as untrustworthy, and not
capable of enduring tests. Compare with the like unselfishness
at Rom. 9: 3. For our apostolic power is given to us to use, not
against, but for, the truth. We are powerless against anything
which is right and true. If ye, therefore, do the truth, you
withdraw your demand for a test of us, and deprive us of this
chance of vindicating ourselves by showing our power, and
this we desire that you should do.] 9 For we rejoice, when
THE THIRD VISIT. CONCLUSION 243
we are weak, and ye are strong: this we also pray for,
even your perfecting. 10 For this cause I write these
things while absent, that I may not when present deal
sharply, according to the authority which the Lord
gave me for building up, and not for casting down.
[Here Paul amplifies the thought of verses 7 and 8. If the
Corinthians are only perfected in strength, if they are mighty
in faith and righteousness, he is content to be looked upon as
weak by them ; and therefore to spare himself the pains of dis-
ciplining them at his coming, he has taken the milder method
of doing so by letter. For it indeed pained him to use divine
power in tearing down a church, when that power was given
him for the purpose of building up churches. In short, Paul
was content that they should look upon him as no apostle at all,
provided they could do so without any injiiiy to themselves.
He was zealous for his apostolic authority over them, because
without his guiding power they would make shipwreck of the
faith.] 11 Finally, brethren, farewell. [Literally, rejoice; a
reverting to the purpose declared in i: 24. Compare Phil. 4: 4.]
Be perfected [Eph. 4: 13; Matt. 5: 48]; be comforted [i: 6;
7: 8-13; I Thess. 4: 18]; be of the same mind [i Cor. i: 10;
Phil. 2:2; I Pet. 3:8; Rom. 12: 16, 18]; live in peace [Eph.
4: 3]: and the God of love and peace shall be with you.
12 Salute one another with a holy kiss. [Rom. 16: 16;
I Cor. 16: 20; I Pet. 5: 14. See note on i Thess. 5: 6.] 13
All the saints salute you. [That is, all the saints with me
in Macedonia.] 14 The grace of the Lord Jesus Christ,
and the love of God, and the communion of the Holy
Spirit, be with you all. [This is the full apostoHc benedic-
tion. It contains three blessings respectively derived from the
three divine sources. It occurs nowhere else in the Scripture.
Coming, as it does, after this, the most severe of letters, it
reminds one that the greatest showers of blessing often follow
the fiercest flashes of lightning and the mightiest reverberations
of thunder. Thus closes Paul's second epistle to the church at
Corinth. It evidently furthered the good work set in motion
by the first epistle and by Titus; for when Paul a little later
244 SECOND EPISTLE TO THE CORINTHIANS
wrote his letter to the Romans from Corinth, he was evidently
in a calm and peaceful frame of mind. Also compare lo: 15,
16 and notes, with Rom. 15:22-24. Moreover, the collection
for Jerusalem was taken, and was apparently generous, for Paul
accompanied them who bore it to Jerusalem. Compare i Cor.
16: 4 and note, with Rom. 16: 18; Acts 22: 4.]
INTRODUCTION 245
EPISTLE TO THE GALATIANS.
INTRODUCTION.
This epistle, unlike the other church epistles of Paul, is ad-
dressed, not to a single congregation dwelling in a city, but to
the churches of a district — " the Galatic Land." The Roman
province of Galatia, lying in the central portion of Asia Minor,
was larger than "the Galatic Land," for it included several
other districts. The territory of the Galatians originally be-
longed to the Phrygians, but certain tribes of Gauls, as French-
men were then called, moved by their restless, conquest-lov-
ing spirit, and by .he pressure of rival tribes at home, invaded
to the southeastward and attempted to overrun Greece. Being
repulsed at Delphi, they crossed the Bosphorus, and, after
many conflicts, were finally content to confine themselves to
this territory, which, as we see, eventually bore their name.
This occurred about B. C. 279. In B. C. 189 they were con-
quered by the Romans, but were still permitted to retain their
kings. In B. C. 25 their self-government was taken away and
they became part of the Roman province which was also
named for them. They were divided into three tribes, each
occupying subdistricts, with the cities of Tavium, Pessinus
and Ancyra (now Angora), as their respective capitals,
which last was also capital of the whole Roman province of
Galatia. Though speaking Greek, they also retained their
language, so that Jerome leads us to believe that a Galatian
and a Frenchman could have conversed together with ease as
late as the fourth century A. D. Though a part of the Celtic
race, which includes the French, Welsh, Irish and Scotch,
they were Frenchmen, and their characteristics are described
by Julius Caesar, who says: " The infirmity of the Gauls is that
they are fickle in their resolves and fond of change, and not to
be trusted." And Thierry speaks of them thus: "Frank, im-
petuous, impressible, eminently intelligent, but at the same
17
246 EPISTLE TO THE GALATIANS
time extemely changeable, inconstant, fond of show, perpet-
ually quarreling, the fruit of excessive vanity." Paul had
planted churches among them and had revisited and confirmed
these churches; but after his departure certain Judaizers had
entered among them, and had persuaded them that becoming
Jews was a condition precedent to their becoming Christians,
and hence they could not be saved without circumcision.
Being met by the teaching which the Galatians had learned
from Paul, these Judaizers had felt the necessity of destroying
Paul's influence. They undertook to do this by denying that
he was an apostle, and asserting that he was, if anything, only
an unfaithful messenger of the other apostles. The main pur-
pose, therefore, of this epistle is to establish the fact that Chris-
tianity was a religion independent of Judaism, and that Paul
was an apostle independent of the twelve. The date of the
epistle can not be determined with accuracy, but it was evi-
dently written sometime during the third missionary tour;
for Paul had been twice in Galatia when he wrote it, having
confirmed the Galatians on his second visit. Compare Acts
i6: 6; 18:23; Gal. 1:9; 5:21. It has been said that it was
written from Ephesus, or Troas, or Macedonia, or Corinth.
There are several internal evidences which cause us to prefer
one or the other of the two places last named, and to place the
date in A. D. 57, in the short interval between the writing of
2 Corinthians and Romans. The two Corinthian letters, with
Romans and Galatians, if we may judge by their similarity, were
all written at about the same period, and, in fact, the points of
resemblance between these epistles are so many and so strik-
ing that to concede the authenticity of one, is to practically
concede that of all. Hence all four epistles have been recog-
nized as authentic even by Renan and Baur. For incidental
similarities, such as the mentioning of Damascus and Titus,
compare 2 Cor. 11: 32 and Gal. i: 17; 2 Cor. 2:7; 8: 12 and
Gal. 2: 1-3. For verbal similarities, compare 2 Cor. 10: i-ii
and Gal. 4: 18, 20; 2 Cor. 12: 20, 21 and Gal. 4: 19-21; 2 Cor.
9: 6 and Gal. 6: 7; 2 Cor. 11: 2 and GaL 4: 17; 2 Cor. 11: 20
and Gal. 5: 15. The relation between Galatians and Romans
INTRODUCTION 247
is argumentative, for Paul discussed the relations of the law
and the gospel in each. The relation between 2 Corinthians
and Galatians is personal, for Paul is defending himself against
similar charges in each. For other relations between Galatians
and Romans see Rom. 8: 14-17 and Gal. 4: 6, 7; Rom. 10: 5
and Gal. 3: 12; Rom. 4: 13, 14, 16 and Gal. 3: 14, 16, 29; Rom.
11: 31 and Gal, 3: 22. The epistle may be loosely divided into
three sections of two chapters each, as follows: Part i — chapters
I and 2, Arguments sustaining Paul's gospel and apostolic
office. Part 2— chapters 3 and 4, Justification is by faith in
Christ and not by legalism as proved by Scripture. Part 3 —
chapters 5 and 6, Exhortations to steadfastness and faithful-
ness to Christian duty. The epistle has been in all ages the
stronghold of evangelical Christianity in defending itself against
ecclesiasticism and ritualism of all kinds. It was the favorite
book of Martin Luther, who wrote three commentaries upon it.
But Luther strained the words of Paul and drew from them
such extreme conclusions that John Wesley regarded him
as guilty of blasphemy. But the perversions of this precious
epistle in no way militate against it or its proper use.
248 EPISTLE TO THE GALATIANS
EPISTLE TO THE GALATIANS.
PART FIRST.
ARGUMENTS SUSTAINING PAUL'S GOSPEL
AND APOSTOLIC OFFICE.
i: 1-2: 17.
I.
PAUL'S GOSPEL AND APOSTLESHIP DIVINELY
DERIVED.
i: 1-24.
1 Paul, an apostle (not from men, neither through
man, but through Jesus Christ, and God the Father,
who raised him from the dead), 2 and all the brethren
that are with me, unto the churches of Galatia [These
two verses form not only the text of this first section, but also
the keynote of the entire epistle. Without a moment's intro-
dqctiOn, Paul passes at once to that which caused him to
write, viz.: the challenge of his apostleship. If it was urged
against him that he was but the faithless messenger of the other
apostles, he replies by asserting, in the clearest, most forceful
way, the nature of his apostleship. Both as to source and
agency it was divine. The call to it came from God and not
from men, and the call came through the agency of Jesus
Christ, and not through the agency of any man. The election of
Matthias throws light upon these words (Acts i: 23-26), for if he
was not called of the apostles, he was at least called through
their agency. Paul's call, on the contrary, was from the lips of
Jesus himself, and had in it no human mixture whatever. Why
Paul speaks of the resurrection of Jesus is not clear. It has been
thought that Paul could claim a call from God the Father,
because the Father, by the resurrection of the Son, gave of-
ficial countenance to the acts of the Son. Again it is thought
PAUL'S GOSPEL AND APOSTLESHIP 249
that Paul has in mind the fact that Jesus rose from the
dead for our justification (Rom. 4: 25), and since justification
by faith in Christ is the main theme of the epistle, he mentions
the resurrection to pave the way for the introduction of tiiat
theme. But it seems more likely, from the context, that he
has in mind the fact that his own call came after the resurrec*
ticn of Jesus, and so the resurrection of Jesus was an essential
element in the proof of his apostleship. Paul mentions the
brethren who were with him. For a probable list of them see
Acts 20:4; 21: 16. Paul does not mention them by name, as
he does in the epistles to the Thessalonians and Corinthians,
because the letter is of a more personal nature than any of these
others. But he does mention them to let the Galalians know
that others sympathized with him in all that he wrote. The
address implies that there were many churches in Galatia, yet
to none of them does he attach any honorable title, for none of
them does he offer the usual expression of thanksgiving, and
to none of them does he speak the customary words of com-
mendation and praise. This ominous silence on the part of the
apostle constitutes a most telling rebuke]: 3 Grace to you
and peace from God the Father, and our Lord Jesus
Christ [see i Cor. i: i and note], 4 who gave himself
for our sins, that he might deliver us out of this
present evil world, according to the will of our God
and Father: 5 to w^hom he the glory for ever and ever.
Amen. [The mention of the Lord Jesus Christ in the bene-
diction, coupled with the thought which was uppermost in his
mind, namely, that the Galatians were forsaking salvation
through Jesus in the hope that they might obtain it through the
law of Moses, leads Paul in these very opening sentences to
fully set forth the atoning sacrifice of Christ, the deliverance
through him, and the will of God, who ordered that atonement
and deliverance should come in this way. Gratitude to
Christ, who, owning his life, might have retained it, but freely
gave it for us, and desire for deliverance from this present evil
world, and respect for the sovereign will of God our Father, are
three strong motives prompting us to be steadfast in the profession
250 EPISTLE TO THE GALATIANS
of our Christian faith. To each of these motives Paul appeals. It
is the apostle's habit, whenever he has occasion to make mention
of the mercy of God, to break forth in expressions of thanksgiv-
ing (2 Cor. 9: 15; Eph. 3: 20), and he follows his custom here.]
6 I marvel that ye are so quickly removing from him
that called you in the grace of Christ unto a different
gospel [The word translated "marvel" conveys the idea of
admiration rather than of wonder. Their fickleness was suf-
ficiently striking to be brilliant. Since, if Paul wrote this
letter from Corinth on his third missionary tour, it was three
years since he had been with them, commentators have been
tempted to choose some other date comporting better with
"quickly," for three years is rather a long period. But Paul
refers to moral speed. The Galatians were changing their
position hastily and without due consideration. In doing this
they were withdrawing from the God who called them (for
" him " refers to God, and not to Paul — i: 15 ; 5:8; Rom. 8:
30; I Cor. i: 9; I Thess. 2: 12; 5: 24 ; 2 Tim. i: 9) and from
the grace, or liberty, peace, etc., of the kingdom into which
they had been called, for what ? for a new gospel which was
not worthy of the name. There can be but one gospel; that
there might be two, between which men might choose,
is something which the apostle denies in the next verse];
7 which is not another gospel : only there are some
that trouble you, and would pervert the gospel of
Christ. [This verse defines the meaning of that which
precedes, so as to correct the false impression that there might
be two gospels, similar in some respects and equally effective.
The folly of such a thought is ironically set forth at 2 Cor. 11:
4. There is, says the apostle, emphatically but one gospel, but
there are some who would revolutionize you (the word
"trouble " has this force) by perverting the gospel, making it
an unholy, ineffectual compound of living truth and obsolete
Jewish forms. His failure to name the leaders in this move-
ment shows his contempt for them. They were parties un-
known and deserving to remain unknown. One can not help
wishing that modern churches would waken to the truth here
PAUL'S GOSPEL AND APOSTLESHIP 251
spoken by the apostle. There is and must ever be but one
gospel. There is not a separate gospel suited to the prejudices
or so-called " tastes " of each sect or denomination. There is
but one gospel, and hence all church divisions result from per-
versions of that gospel, and all such secessions or revolutionary
divisions are but the beguiling of Satan, drawing disciples from
"the simplicity and purity that is toward Christ" — 2 Cor. ii:
3.] 8 But though we, or an angel from heaven, should
preach unto you any gospel other than that which
we preached unto you, let him be anathema. 9 As
we have said before, so say I now again. If any man
preacheth unto you any gospel other than that which
ye received, let him be anathema. [Here the apostle sup-
poses an impossibility, that he may thereby show that it is not
possible to make any alterations in the gospel which God would
sanction or accept. No man could make such alterations ; no,
not even an angel. Chrysostom suggests that these gospel per-
verters claim for their teaching the authority of the older apos-
tles, Peter, James, John, etc., and interprets Paul thus:
" Don't tell me of John, don't tell me of James. If one of the
highest angels were to come, corrupting the truth originally
preached, he must be rejected. . . . When the truth is in
question, respect of persons is inadmissible." In this connec-
tion it is interesting to note that the Galatians had at first re-
ceived Paul as an angel of light (Gal. 4: 14), and they were
now probably so receiving these perverters. Also we may
observe that the words of angels would be valueless if spokefi
in an improper spirit (i Cor. 13: i), and lastly that the sayings
of Jesus differ from the sayings of the law in this very respect,
viz.: they are weightier than any words conveyed through the
agency of angels (Heb. 1:2; 2:1-3). Upon all such per-
verters Paul pours out the anathema of God, devoting them to
destruction. See i Cor. 16: 22, In later centuries the anath-
ema became associated with excommunication, until the two
words became convertible terms; but no such confusion of
terms existed in Paul's day, and his words mean more even
than severance from the church. Moreover, excommunication
252 EPISTLE TO THE GALATIANS
would not affect angels, since they are not members of our
churches. Paul's language shows that at his last visit (Acts i8:
23) he had warned the Galatians against such Judaizers, and
he now makes the warning more effectual by repetition. His
reference to his former words suggests surprise that they should
have so far forgotten them as to be misled despite them. The
strong wording of this entire passage forms a solemn warning
against the sin of corrupting the gospel. All offices, ap-
pearances and reputations to the contrary, whoso perverts the
divine truth is an enemy to Christ, and rests under the curse of
God. Compare Matt. 7: 22, 23. And who will presume to say
how large or important a change must be to constitute a perver-
sion? It is best, as Dean Howson observes, to understand Paul
as "precluding any deviation of any kind from the original gos-
pel."] 10 For am I now seeking the favor of men, or
of God ? or am I striving to please men ? if I were
still pleasing men, I should not be a servant of Christ.
[Paul's enemies accused him of being a time-serving, man-
pleasing factionist, who, to gain for himself a large party of ad-
herents, had allowed the Gentiles undue liberty, even receiving
them into the fellowship of the church without subjecting them
to the essential rite of circumcision, thus being content to let
them rest in a low state of imperfection and perhaps even risk
their salvation rather than alienate their affections by telling
them unpalatable truths, or making unwelcome requirements.
Paul therefore makes his present conduct an answer to all this.
Neither in his present utterance or in his life since his conver-
sion had he proved himself such a time-server. On the con-
trary, however, whenever a crisis arose requiring him to make
a choice between pleasing man and God, he had spoken God's
unpleasant truths freely, regardless of their effect on human
friendship. Whatever he had done when he was a Pharisee
to please priest or people, he was not continuing to do so now.
He was no longer a Jew, a Pharisee, or a persecutor of Christians
as he would be if he were pleasing men, but he was a servant of
Christ; though being so involved being misunderstood, hated,
slandered, persecuted and reviled.] 11 For I make known
SUSTAINING PAUL'S GOSPEL 2b'6
to you, brethren [Paul's affection will crop out], as touch-
ing the gospel which was preached by me, that it is
not after man. 12 For neither did I receive it from
man, nor was I taught it, but it came to me through
revelation of Jesus Christ. [I want you to understand that
the gospel which I preach was in no sense my own invention or
production, for it was of a nature not after'man; i. e., not such
as man could design or devise. And the method by which I
received it proves that it was not of a human origin, and hence
also not of a human character; for I did not receive it from
man, nor did I acquire it 1 y the slow and progressive method
of teaching, but it came to me through revelation of Jesus
Christ. Jesus revealed himself to Paul on the way to Damas-
cus and he was soon preaching the gospel in that city. There-
fore Paul's revelations must have been received about the time
of his conversion, and most probably during his sojourn in
Arabia. As to exactly when they were received Paul himself
is silent; but as to the manner, he declares that he received
them from Jesus, so his gospel was from the same source as
that of the other apostles. The rest of the chapter is taken up
in proving the statements of these two verses.] 13 For ye
have heard of my manner of life in time past in the
Jews' religion, how that beyond measure I persecuted
the church of God, and made havoc of it: 14 and I
advanced in the Jews' religion beyond many of mine
own age among my countrymen, being more exceed-
ingly zealous for the traditions of my fathers. [Paul's
first proposition is that though it might be possible that he was
taught the gospel by men, or that he might have attempted to
originate it, it was certainly highly improbable ; for his whole
early life showed a strong antipathy and aversion to such teach-
ing, and an intense love for that very form of teaching which
was now being used to pervert the gospel. Of these very facts
the Galatians themselves were in a manner witnesses; for they
had doubtless heard the common report concerning them, and
had also learned them from Paul himself at a time when they
had no bearing on the question now discussed. Paul made no
254 EPISTLE TO THE GALATIANS
secret of his past life (i Cor. 15: 9 ; i Tim. i: 13; Acts 22: 4,
5; 26: 10, 11). Thus the story of his miraculous call, with
which they were perfectly familiar, was evidently true. By
"my fathers" Paul means his spiritual fathers, the Pharisees.
He was zealous for the whole Jewish religion, as expounded
by the Pharisees, with .all its forms, rites, laws, etc., both
divine and human.] 15 But when it was the good
pleasure of God, who separated me, even from my
mother's womb, and called me through his grace, 16
to reveal his Son in me, that I might preach him
among the Gentiles ; straightway I conferred not with
flesh and blood [anything mortal]: 17 neither went I up
to Jerusalem to them that w^ere apostles before me :
but I went away into Arabia ; and again I returned
unto Damascus. [Paul's conversion, being too well known
to the Galatians to require restatement, is simply referred to in
the phrases "called me," "returned to Damascus," etc. He
appeals to that conversion to show that he was neither man's
apostle nor even an apostle's apostle, but a true apostle of God.
Moreover, even he himself had no part in the call, for he
could in no way have fitted or qualified himself to be such,
since God had called him to the place from birth, as he had
done Moses, John the Baptist, Isaiah (Isa. 49: i), and Jeremiah
(Jer. i: 5). His call to be an apostle was, therefore, due to the
free grace of God and not because of anything which Paul was
as a man, or held as derived from man. Moreover, in purpose
the call was purely apostolic, for he was called to receive illumi-
nation, that, having received a revelation of Christ, he might be
sent forth to enlighten the Gentiles with it. And this illumina-
tion was absolutely independent of any person or persons at Jeru-
salem, for he had received it in another land, and it was made
wholly sufficient without any recourse to Jerusalem, as was
clear from the fact that he had not turned to that city for more
light, but had gone into Arabia, and, returnrng to Damascus,
had en-tered upon his ministry (Acts 9: 19, 22 ; 26: 20). The
sojourn in Arabia must have been brief. Paul's predestination
to the office of an apostle is an entirely different thing from
SUSTAINING PAUL'S GOSPEL 255
predestination to salvation, for he nowhere claims the latter —
I Cor. 9: 27.] 18 Then after three years I went up to
Jerusalem to visit Cephas, and tarried with him fifteen
days. 19 But other of the apostles saw I none, save
James the Lord's brother. 20 Now touching the things
which I write unto you, behold, before God, I lie not.
21 Then I came into the regions of Syria and Cilicia.
22 And I was still unknown by face unto the churches
of Judaea which were in Christ: 23 but they only
heard say. He that once persecuted us now preacheth
the faith of which he once made havoc; 24 and they
glorified God in me. [The term "three years" may be
taken to mean three full years, or one year and parts of
two others. Assuming that Paul was converted in A. D. 37,
the visit to Jerusalem took place somewhere between A. D. 38
and 40. Luke describes this same period as "many days"
(Acts 9: 23). For a curious parallel see i Kings 2: 38, 39.
Persecution drove Paul from Damascus (Acts 9: 22-25 \ 2 Cor.
11: 31, 32), and the desire to form the acquaintance of Peter
led him to Jerusalem. The James whom he met was, as de-
scribed, "the Lord's brother," and was neither James, the
son of Zebedee, nor James, the son of Alphaeus. In fact, he
was not properly an apostle, but was called such probably because
of his nearness to Jesus and his great influence. For further
information concerning him, see " Fourfold Gospel," page 225.
Paul's reasons for leaving Jerusalem are found at Acts 9: 29,
30; 22: 17-21. Cilicia was commonly coupled with Syria in
popular phrase ; for, though part of Asia Minor, it was cut off
from that district by the high ridge of Mt. Taurus, and so
formed social and commercial affinities with Syria. The gist
of Paul's argument is this: My gospel did not come to me
from Jerusalem, for, i. I was in no haste to go there. 2. I
did not go there for the purpose of perfecting my knowledge
of the gospel. 3. I was not there long enough to perfect such
knowledge. 4. Leaving there, I was conscious of no de-
ficiency of knowledge, but went at once to localities far dis-
tant, and was not personally known in the regions contiguous
256 EPISTLE TO THE GALATIANS
to Jerusalem, as I must have been had I lingered in that city
long enough to learn the gospel history. 5. But I was known
to them by my repentance, and by works for which they
praised God, which facts show that I was recognized by them
as proficient in a gospel which I did not learn from them.]
II.
PAUL'S GOSPEL APOSTOLICALLY APPROVED.
HIS EQUALITY WITH PETER.
2: 1-21.
[Paul, having shown that his gospel was independent of the
powers at Jerusalem, proceeds to prove that it was fully en-
dorsed by them, and so he was not a false apostle, as his ene-
mies represented him to be.] 1 Then after the space of
fourteen years [/. e., after his conversion, or about A. D. 51]
I went up again to Jerusalem with Barnabas, taking
Titus also with me. [Paul omits his second visit to Jerusa-
lem, which took place about A. D. 44 (Acts 11:30; 12:35).
It is not needful to mention this visit, for it was a brief one,
and made at a time when persecution raged there, and when
James, the son of Zebedee, was beheaded, and Peter cast into
prison. It was no time for conference, and had no bearing
whatever on Paul's apostleship or gospel. The third visit (Acts
15: 1-35) had such bearings, and is therefore mentioned. Titus
was among the "certain other" mentioned at Acts 15:2.
Titus was a Gentile convert, and Paul evidently took him with
him that he might use him to test the question as to whether
circumcision was required of such converts. If Paul wrote
from Corinth, Titus was then with him, a living witness of
Paul's success in this test case. At this council which Paul
and Barnabas attended, a decree confirming the liberty of the
Gentiles was issued. Some question has arisen as to why Paul
did not cite the decree to prove the correctness of his position
on the question of circumcision. Paley gives an elaborate
number of reasons fv)r liis not doing so, none of which are
PAUL'S GOSPEL APPRO VED 257
wholly satisfactory, but the real reason is very obvious. Paul
could prove his apostleship easier than he could the decree,
and the decree would settle only one or two questions, while
the establishment of his apostleship would enable him to settle
every question. Moreover, the Galatians had no doubt seen
the decree and had it explained away — Acts i6: 4-6.] 2 And
I went up by revelation : and I laid before thern the
gospel which I preach among the Gentiles but pri-
vately before them who were of repute, lest by any
means I should be running, or had run, in vain. [Paul
went up to Jerusalem because he was outwardly appointed to
do so by the church at Antioch (Acts 15: 2), and inwardly
prompted to do so by the Lord. This revelation may have
come to Paul through some prophet (Acts 13: i, 2), but it was
more likely by the guidance of the Holy Spirit (Acts 10: 17-19;
11: 12; 16: 6, 7), but the important point to note is, that as his
gospel came from God, so also its sanctioning was brought
about by God. Paul wisely consulted with the apostolic
leaders (Acts 15:4) before entering the council, lest, through
some misunderstanding, he might encounter their opposi-
tion, and so have his work destroyed, for he recognized
that if his labors were discountenanced at the fountain-head,
all that he had done would be in vain. According to his char-
acteristic use of metaphors, he describes his labors under the
figure of the Grecian race.] 3 But not even Titus who
w^as with me, being a Greek, w^as compelled to be cir-
cumcised: 4 and that because of the false brethren
privily brought in, who came in privily to spy out
our liberty which we have in Christ Jesus, that they
might bring us into bondage : 5 to whom we gave
place in the vv^ay of subjection, no, not for an hour ;
that the truth of the gospel might continue with you.
[But the sequel showed that I did not run in vain, for my voice
and my authority were recognized in that council in the matter
of Titus ; and though certain Jews, who were members of the
church and yet not Christians at all, but had entered the church
to further Jewish interests, and who were even then present in
258 EPISTLE TO THE GALA I lANS
the council as spies of the Jews to spy out our liberty which we
have in Christ, that they might bring the church of Christ back
into the bondage of the law — though these I say were present,
demanding the circumcision of Titus, I did not yield to them
at all, but saved the liberty of Titus, that the true liberty of the
gospel might be preserved for you Gentiles. Paul after this
circumcised Timothy, who was by birth entitled to circum-
cision. He did this because by so doing he would give Timo-
thy larger influence in preaching to the Jews, and because the
church at Jerusalem, having, after a full hearing, accepted one
uncircumcised Christian, had once for all admitted that cir-
cumcision was not essential to Christianity. Had Paul yielded
in the case of Titus, the precedent would have established the
contrary rule.] 6 But from those who were reputed
to be somewhat (whatsoever they were, it maketh no
matter to me : God accepteth not man's person)— they,
I say, who were of repute imparted nothing to me
[Having exposed the Judaists and set forth his triumph over
them, and shown them to be no-what, he now turns to discuss
those who by reason of their office, influence, etc., seem to be
somewhat. Thus, he reaches the main question which the
Galatians were asking, viz.: " What, Paul, was your final at-
titude toward the apostles, those great pillars of the church
universal?" He recognizes that in the very putting of such a
question they were, so far as he was concerned, exalting the
Jerusalem apostles above their true height. He was himself a
pillar of equal altitude, and no more to be measured by them
than they by him. Though, says he, these men, buttressed by
a multitude of followers and by their established official posi-
tion, seemed indeed to be more important than a lone stranger
such as I, yet God is not deceived by such seeming. He knew
me to be an apostle as well as they ; and they added no gospel
fact or doctrine to my store, nor did they impart to me any new
authority, or suggest any change in what I preached]: 7 but
contrariwise, when they saw that I had been in-
trusted with the gospel of the uncircumcision, even
as Peter with the gospel of the circumcision 8 (for he
PAUL'S GOSPEL APPROVED 259
that wrought for Peter unto the apostleship of the cir-
cumcision wrought for me also unto the Gentiles); 9
and when they perceived the grace that was given
unto me, James and Cephas and John, they who were
reputed to be pillars, gave to me and Barnabas the
right hands of fellowship, that we should go unto the
Gentiles, and they unto the circumcision ; 10 only they
would that we should remember the poor ; w^hich very
thing I was also zealous to do. [These men, as I say,
in no way reproved or corrected me, but, on the contrary,
when they saw, by the testimony of the Spirit, that I was sent
to the Gentiles as Peter was sent to the Jews (for the Spirit,
who gave Peter wisdom and knowledge and power when he
worked among the Jews, gave me these same gifts for my
work among the Gentiles), and when they also saw the manner
in which the Spirit had fitted me for my work, they recognized
that God had appointed to each of us a separate sphere of oper-
ations; so they agreed, these pillars, that I should preach to the
Gentiles, and they should preach to the Jews, and our agree-
ment was not a loose and tacit affair, but one to which we
formally pledged ourselves by the giving of hands. The only
requirement they made of me was that I should remember the
poor in Judaea whenever persecution, etc., brought them into
distress, and this I would have done without their request.
James is mentioned before Peter because he was elder at
Jerusalem, and because he appears to have acted as president
of the council. (See Acts 15.) The Scripture knows nothing
of the supremacy of Peter, as contended for by the Roman
Catholics. As to this agreement formed between the apostles,
we should note that it was not rigid. Paul, in his missionary
journeys, invariably preached first to the Jews, and Peter did
work at Antioch and elsewhere among the Gentiles, and was,
according to the appointment of Christ, the first to open the
door of the kingdom for the Gentiles (Matt. 16: 19; Acts 10;
15: 7). Moreover, we should note that while the greatest
goodwill and cordiality and most perfect understanding existed
between.the leaders of these two great wings of the church, this
^60 EPISTLE TO THE GALATIANS
concord did not extend to the wings themselves, for it was a
part of Peter's grand division of the church which was causing
Paul trouble in Galatia. As to collections for the poor, Paul
had taken one such offering to Jerusalem even before the
meeting of this council (Acts 11:28-30), and was even now
taking another such collection on a large scale (Rom 15: 26, 27 ;
Acts 24: 16), of which facts the Galatians were not ignorant.]
11 But when Cephas came to Antioch, I resisted him
to the face, because he stood condemned. [There is
no means of determining when this scene took place, but it
was probably very soon after the council at Jerusalem. It
forms the climax in Paul's argument, showing that he was not
only the equal of Peter, but, at times, even his superior. It
upsets the Romish doctrine of Peter's supremacy, and also
shows that in his conduct he was not infallible ; for in this
instance he was not so much condemned by his fellow-apostle
as he was, to use Paul's phrase, self-condemned — his conduct
at one time reproving and convicting him for his conduct
at another. Luther regards Paul as here drawing a contrast
between his own conduct in withstanding Peter to his face,
and these gospel perverters who were slandering him behind
his back.] 12 For before that certain came from James,
he ate with the Gentiles ; but when they came, he
drew back and separated himself, fearing them that
were of the circumcision. [The Jews regarded it as un-
lawful to have social intercourse with, or to eat with. Gentiles;
but Peter's great vision, teaching the fact that God was no re-
specter of races or persons, bore especially on the social diflfer-
ence (Acts 10: 11-16). Peter, therefore, instructed by the
vision, ate with the Gentiles, and defended his conduct in so
doing (Acts 11: 3,4, 12). He therefore knew perfectly what
was right and lawful in the matter, but, fearing those who
came from James, he played the coward, being, as Alford says,
"ever the first to recognize, and the first to draw back from
great truths." Peter, therefore, to avoid the censure of these
Jerusalem critics, began to withdraw from the Gentiles, and
finally to separate himself altogether. Such a withdrawal
PAUL'S GOSPEL APPROVED 261
would mean that Peter could not take the communion with the
Gentiles. The "certain" is contemptuous, and corresponds to
the "some" of i: 7. It is not likely that James gave these men
any authority for what they did. See his words at Acts 15: 19,
and those of the decree, Acts 15: 24. But James stood in high
favor with the Jewish party, and hence, in his absence, would
readily be quoted as sanctioning the teachings of that party.]
13 And the rest of the Jews dissembled likewise with
him ; insomuch that even Barnabas was carried
away w^ith their dissimulation. [These Jews from
Jerusalem appear to have swept in like an invading army, and
were joined by Peter, and then by the rest of the Jewish
Christians in Antioch, and lastly by even Barnabas, who had
hitherto been Paul's colleague in defending the gospel liberties.
Truly the situation was critical. Either the surrender of the
Gentiles, or a division of the church, was sure to follow if these
conditions continued. Paul calls the conduct of those men
** dissimulation." They were pretending that they believed
one principle, when, in reality, they believed the very opposite.
Bishop Lightfoot suggests that the action of Barnabas at this
time may have paved the way for the quarrel which soon after
separated him from Paul.] 14 But when I saw that they
w^alked not uprightly according to the truth of the
gospel, I said unto Cephas before them all [Antioch was
the center and citadel of Gentile Christianity with all its privi-
leges and liberties, and Antioch was being captured. It was
time to act, and the whole fate of the church, humanly speak-
ing, rested on one man, but that man was equal to the
occasion. When leaders failed to walk according to the truth
of the gospel, Paul wa3 always heard from. He spoke here,
and the church was saved. The open boldness of his unspar-
ing rebuke, delivered before some great congregation, was
a warning to these gospel-perverters of what he would do
should he come to Galatia. Doubt exists as to where Paul's
words to Peter end, but they seem to embrace the entire chap-
ter], If thou, being a Jew, livest as do the Gentiles, and
not as do the Jews, how compellest thou the Gentiles
18
262 EPISTLE TO THE GALATIANS
to live as do the Jews ? 15 We being Jews by nature,
and not sinners of the Gentiles, 16 yet knowing that
a man is not justified by the works of the law but
through faith in Jesus Christ, even w^e believed on
Christ Jesus, that we might be justified by faith in
Christ, and not by the works of the law : because by
the works of the law shall no flesh be justified. [If
thou, being a Jew to begin with, livest, as is shown by your past
custom, like a Gentile, and not like the Jews, by what right
do you demand, by your changed custom, that the Gentiles
should live like Jews? For even you and I, both being born
Jews, and both taking the best view of ourselves possible, and
regarding ourselves after the most untempered and unwar-
ranted pride and prejudice of our race as infinitely superior to
the degraded heathen (as we were wont to call them), both in
righteousness and acceptability to God, even we, I say, de-
spite all this, were forced to see and acknowledge that a man
is not justified by those works of the law in which we trusted,
but through faith in Jesus Christ, so that we believed on Christ
Jesus that we might obtain the justification that comes through
him, rather than the vain and insufficient justification of the
law, for the Scripture itself (Ps. 143: 2) says," By the works
of the law shall no flesh be justified."] 17 But if, while we
sought to be justified in Christ, we ourselves also
were found sinners, is Christ a minister of sin? God
forbid. [But if we were forced by Christ's light to confess
that we were sinners under the law, so that we turned our
backs upon the law as a means of justification ; and if we were
now so disappointed and dissatisfied with the justification which
we have obtained from Christ, that we in turn abandon him
and seek to return to the law, what will be said of Christ?
Will not all be compelled to say that, so far as we are con-
cerned, he has proved himself not a minister to our justification,
but rather a minister to our sense of sin ? And is he indeed
such a minister ? God forbid the thought! We may regard
Paul's reproof as closing here and look upon the rest of the
chapter as an elaboration of the thought addressed to the Gala-
PA l/L'S GOSPEL APPRO VED 263
tians. But his address to them begins properly at 3: i, so we
prefer to take it as a continuation of the reproof, wherein Paul
drops the plural for the singular that he may declare to Peter
his own intentions in the matter.] 18 For if I build up
again those things which I destroyed, I prove myself
a transgressor. 19 For I through the law died unto
the law, that I might live unto God. 20 1 have been
crucified with Christ ; and it is no longer I that live,
but Christ liveth in me : and that life which I now live
in the flesh I live in faith, the faith which is in the
Son of God, who loved me, and gave himself up for
me. [If, as I say, I follow your course, Peter, and abandon
and seek to destroy the law because it does not justify me,
and, failing to be justified anywhere else, I return to and again
build up the law, I prove myself to be a hopeless, unjustified
sinner. But I am no such self-convicted transgressor; for I,
following my own course, was, by the agency of the law acting
as my schoolmaster (3: 24), led to die to the law, thus utterly
abandoning it, that I might live unto God (Rom. 7: 1-6). And
seeking refuge from the law, I have identified myself with
Christ, axid in him I have died to the law, for I have been
crucified with Christ; and thus it is no longer I, Paul, the law-
condemned Jew, that lives, but Christ, the righteous, the justi-
fied, liveth in me. And that life I now live in the flesh is
thus merged in and identified with Christ by faith — faith in the
Son of God, who loved me and gave himself up for me,
dying to fulfill the sentence of the law in my stead.] 21 I do
not make void the grace of God : for if righteousness
is through the law, then Christ died for nought. [I
do not, Peter, in following my course, make void the grace of
God which gave us Christ. But your course does this very
thing, for if a man can be righteous and obtain justification
under the law, then the death of Christ is superfluous. Paul's
rebuke to Peter is not only a complete climactic justification of
his claims as an apostle, but forms also a most fitting introduction,
both in matter and spirit, to his immediately following rebuke
of the Galatians, who were, like Peter, returning to the law.]
264 EPISTLE TO THE GALATIANS
PART SECOND.
BIBLE TEACHING AS TO FAITH.
3: 1-4:31.
I.
JUSTIFICATION BY FAITH IN CHRIST BIBLI-
CALLY VINDICATED.
3: 1-29.
1 O foolish Galatians, who did bewitch you, before
whose eyes Jesus Christ was openly set forth cruci-
fied? [The Galatians were of well-known intellectual capac-
'ty, and their foolishness in not detecting the fallacious reason-
ing of the Judaizers was hard to understand. Their conduct
was so inexplicable that it seemed as if some bewitching fasci-
nation like our modern animal magnetism had been made use
of, and even this explanation was hardly sufficient, for Christ
had been so clearly and forcibly preached unto them, that he
had been, as it were, crucified in their very presence, and be-
fore their very eyes ; so that they had only to look to him to
find an antidote to the Satanic poison which was destroying
them— Num. 21:9.] 2 This only would I learn from
you, Received ye the Spirit by the works of the law,
or by the hearing of faith ? [Rom. 1:5; 16: 26. I need
ask you but one test question to utterly condemn your conduct.
I will refer you to your own experience. When I came and
labored among you, God approved and seconded my labor by
imparting to you the miraculous powers (v. 5 ; Mark 16: 17 ;
Heb. 2: 4) and spiritual graces (v. 14; 4:5,6; Eph. 1:13)
of the Spirit. Now, did ye receive the Spirit by these works of
the law which these gospel perverters would have you perform,
or did ye receive him by hearing and believing the gospel
JUS TIFICA TION D V FAITH 265
which I preach ? The Galatians could give but one answer to
this question, and that answer decided the point between Paul
and his opponents, and showed that God was with the apostle,
and not with his enemies.] 3 Are ye so foolish ? having
begun in the Spirit, are ye now perfected in the flesh ?
4 Did ye suffer so many things in vain ? If it be in-
deed vain. [Paul here reproves them in that they have begun
their life in the manhood of the Spirit, with the attendant
spiritual powers, liberties and graces, and were now seeking to
advance or perfect that life by turning back to the childhood of
the law with its fleshly forms, rites and ordinances. They
were advancing backward ! (See 4: 1-6.) He next reminds
them of their sufferings, which were vain, since they might
have escaped them altogether, had they begun by embracing
Judaism, for the Jews were not being persecuted, but were the
very parties who had stirred up the hostility of the Gentiles
against all Christians. ** If it be indeed vain," as translated
in the text, expresses a hope that they may repent of their
apostasy, and so not lose the reward of their sufferings (Matt.
5:11, 12). But the phrase may be rendered '' if indeed it is only
in vain," which expresses a desire that the loss may be confined
to the reward of their sufferings, and may not be extended to
something further, as the loss of their salvation. Cook, Meyer,
etc., prefer this latter meaning, but, though less commonplace
and more forceful, it is also more strained.] 5 He therefore
that supplieth to you the Spirit, and worketh miracles
among you, doeth he it by the works of the law, or
by the hearing of faith ? [According to the unvarying rule
of Paul's writings, the pronoun "he" in this verse refers to
God rather than to God's minister, though the latter reference
might make the smoother reading. The idea is this : Does
God, who works miracles among you (or perhaps in you — 2: 8 ;
Matt. 14:2; Eph. 2:2; Phil. 2:13), do it as a result of your
obedience to the law, or because you have heard the gospel
and believed it? Verily, by your belief; and so jour case is
Hke Abraham's.] 6 Even as Abraham believed God,
and it was reckoned unto him for righteousness.
266 EPISTLE TO THE GALATIANS
[Gen. 15: 6; Rom. 4: 3, 9, 21, 22.] 7 Know therefore that
they that are of faith, the same are sons of Abraham.
[For by faith Abraham came into such relations with God that he
attained righteousness and justification ; and I want you to know
that those who follow his spiritual example are his real or spirit-
ual children, to the exclusion even of his fleshly children, made
such by birth, or adopted, as ye seek to be, by circumcision.
8 And the scripture, foreseeing that God -would jus-
tify the Gentiles by faith", preached the gospel before-
hand unto Abraham, saying, In thee shall all the
nations be blessed. [Gen. 12:3.] 9 So then they that
are of faith are blessed w^ith the faithful Abraham.
[The word for "Gentiles" and "nations" is the same; so
Paul says that the Scripture, foreseeing that the Gentiles would
be justified by faith, just as Abraham was, foretold to him this
gospel of justification by saying, " In thee shall all the Gentiles
be blessed." That is, the blessing of justification which is im-
parted to you, the father, shall attach to all the spiritual chil-
dren which are potentially in you, and are hereafter to be, as it
were, born out of you ; even the Gentiles. Those, therefore,
that are of faith, and not those who are children of Abraham
after the flesh (for the Gentiles can never be such), are blessed
with Abraham.] 10 For as many as are of the works of
the law are under a curse : for it is w^ritten. Cursed
is every one who continueth not in all things that are
written in the book of the law, to do them. [Deut. 27:
26. But if the Scripture declares positively that the blessing
of justification comes by faith, it likewise declares negatively
that it does not come by the law, for all failed to keep the law,
and it says that all who thus fail rest under a curse, instead of
a blessing.] 11 Now that no man is justified by the
law before God, is evident : for. The righteous shall
live by faith [Hab. 2:4; Rom. i: 17]; 12 and the law is
not of faith ; but. He that doeth them shall live in
them. [Lev. 18: 5. Moreover, later prophecy bears out the
earlier declaration made to Abraham, for it says that the
righteous obtain life, or salvation, by faith, and this has no ref-
JUSTIFICATION BY FAITH 267
erence whatever to the law, for the law is not a system of faith,
but an antithetical system of works, for the Scripture so defines
it by a counter statement to the one I have quoted, which says
that whoever keeps the precepts of the law shall live by them.
Compare Rom. ii: 6.] 13 Christ redeemed us from the
curse of the law, having become a curse for us ; for
it is written, Cursed is every one that hangeth on
a tree : 14 that upon the Gentiles might come the
blessing of Abraham in Christ Jesus ; that w^e might
receive the promise of the Spirit through faith. [Deut.
2i: 23. Compare Matt. 20: 28 ; i Tim. 2: 6; i Cor, 5: 20; 7:
23 ; Tit. 2: 14, etc. That the Galatians may realize the full
meaning of their foolishness, Paul shows them that the condem-
nation to which they were returning, was the very thing from
which the death of Christ redeemed them ; for the law brought
a curse upon men, but Jesus had delivered from the curse by
taking it unto himself, as the Scripture proves; for it called all
cursed who were crucified. And Jesus removed this obstruct-
ing law and curse, that in himself he might bring Abraham's
blessing of justification upon the Gentiles, that all might re-
ceive the fulfillment of God's promise, that promise which
agreed to give the Spirit to all who rendered the obedience of
faith— Acts 2: 38, 39.] 15 Brethren, I speak after the man-
ner of men : Though it be but a man's covenant, yet
when it hath been confirmed, no one maketh it void, or
addeth thereto. 16 Now to Abraham were the prom-
ises spoken, and to his seed. He saith not. And to
seeds, as of many; but as of one, And to thy seed,
which is Christ. [Gen. 13: 15; 17: 8.] 17 Now this I
say: A covenant confirmed beforehand by God, the
law, which came four hundred and thirty years after,
doth not disannul, so as to make the promise of none
effect. 18 For if the inheritance is of the law, it is no
more of promise: but God hath granted it to Abraham
by promise. [Brethren, I wish to use an illustration taken from
our daily business life, viz.: that of our usage concerning con-
tracts or agreements. Now if, when a human contract has
268 EPISTLE TO THE GALATIANS
once been confirmed, it becomes so sacred that no man will
presume to annul or change it without the consent of both par-
ties, much more is a covenant of God's too sacred to be mod-
ified or tampered with. But God made such a ratified
or confirmed contract or covenant with Abraham, for he
spoke promises to Abraham, and to his seed. Not in
fact meaning to Abraham and all his posterity, but to Abra-
ham and his spiritual posterity (for he used a word which may be
so interpreted), for he did not use the plural ''seeds," but the
singular "seed," thereby referring especially to Christ as the
head of the spiritual posterity. Now, I say therefore, that this
covenant, having been confirmed before the law came, still
holds good, and can not be annulled by the coming of the law,
for the law, as you know, did not come until four hundred and
thirty years after the covenant was confirmed. Now, to sum
up what I have said, the promise, being given to the seed of
Abraham, becomes to them an inheritance, and inheritances do
not come from two parties, but from one ; so, if the inheritance
had been derived from the law, it could not have been derived
from the promise also; but it was derived from the promise,
since God thus gave it to Abraham. We lack space for the
grammatical and chronological difficulties of this passage.
Suffice it to say, " seed," being a collective noun, is capable of
being applied to many ; but it is also, as Paul says, capable of
being applied to one, and none of his auditors would object at
all to his thus applying it solely to Christ. Again, if the term
of four hundred and thirty years is inaccurate, it is the number
given in the Septuagint, which was then universally used.
And, for argumentative purposes, was sufficiently correct as
a round number.] 19 What then is the law? It was
added because of transgressions, till the seed should
come to whom the promise hath been made ; and it was
ordained through angels by the hand of a mediator.
20 Now a mediator is not a mediator of one ; but
God is one. [This verse has been interpreted in more than
three hundred different ways.] 21 Is the law then against
the promises of God ? God forbid : for if there had been
JUS T I PICA TION B V FAITH 269
a law given which could make alive, verily righteous-
ness would have been of the law. 22 But the scrip-
ture shut up all things under sin, that the promise
by faith in Jesus Christ might be given to them that
believe. [The apostle now undertakes to show the inferiority
of the law to the gospel. For what purpose then, you ask, was
the law ? It was added by God for the purpose of revealing
and manifesting to man his sinfulness, and was to exist only
during the interim between the giving of the promise and the
fulfillment of the promise by the coming of Christ (2: 18 ; Rom.
5: 13-20; 7: 7). It was not given directly by divine lips, as
was the gospel, but through the intervention of angels (Deut.
33: 2 ; Heb, 2: 2); and it was not given personally, but through
Moses, a mediator (Deut. 5: 5), Now, this mediatorship of
Moses also argues the temporal nature of the law ; for a medi-
ator is no part of the personality of the one whom he repre-
sents: he is a different personality ; but God is one personality,
and can not, therefore, be properly represented by any other
than himself. Such a mediatorship, therefore, must, in the
very nature of the case, be but temporary. The men who
represent God are mortal and pass away, but God is im-
mutable and ever-abiding. His promises, therefore, stand on a
different plane from anything which rests on human mediation.
But some one will ask, if the law brings a curse, is it not antag-
onistic to the promises which bring a blessing ? God forbid
that we should think that the Almighty acts in so contrary a
manner. There are two ways in which the law might antag-
onize the gospel. i. If righteousness could have been
obtained by it, it might have proved a rival way of life. But it
is no such rival. 2. If it had destroyed life despite the gospel,
it would have been contradictory to the gospel. But it merely
shut men up as prisoners, doomed for their sins, that justifica-
tion by faith in Jesus Christ might be given to all them that
believe. Thus, instead of being antagonistic to the gospel, the
law emphasized and revealed the blessedness of the gospel.]
23 But before faith came, we w^ere kept in ward
under the law, shut up unto the faith which should
270 EPISTLE TO THE GALATIANS
afterwards be revealed. 24 So that the law is become
our tutor to bring us unto Christ, that we might be jus-
tified by faith. [In the first of these two verses, Paul enlarges
the thought of verse 22, fully describing those subjects of the
law as prisoners incarcerated in a fortress, and awaiting the
coming of a deliverer. The next image is distinct from that of
a fortress, yet very similar to it; for the pedagogue or tutor was
usually a slave, whose duty it was to take charge of a boy from
his childhood to his majority, shield him from physical and
moral evil, accompany him in all his amusement, and, as it
were, keep him as a prisoner at large, lest he should in any
way injure himself. Now, the law was such a tutor to bring
those under his care to a state of development fit for the
society and fellowship of Christ, the spiritual father.] 25 But
now that faith is come, w^e are no longer under a
tutor. 26 For ye are all sons of God, through faith, in
Christ Jesus. [Faith, announcing justification from sin, is
like a messenger of the father's announcing maturity and lib-
erty to the son so long under the care of a tutor. From the
time of this announcement the son ceases to be a minor, shut
off from the father, and becomes the companion of the father.
Paul plainly declares the literal meaning of his figurative lan-
guage in V. 26. Fausset draws attention to the analogy be-
tween the illustration here and that formed by the history
of Moses and Joshua. Moses, as a representative of the law,
brought the people to the border of the land of liberty ; but it
was the privilege of Joshua, as a type of faith, to lead the peo-
ple into the full enjoyment of that liberty.] 27 For as many
of you as were baptized into Christ did put on Christ.
28 There can be neither Jew nor Greek, there can be
neither bond nor free, there can be no male and
female ; for ye are all one man in Christ Jesus. [Hav-
ing declared that faith, that is to say, the gospel, brings us into
sonship to God, Paul describes the particular step by which this
is accomplished. That step is baptism, for by baptism we be-
come part of the mystical body of Christ. We put on the per-
sonality of Christ in the sight of God, and so become, in an
JUSTIFICATION BY FAITH 271
Individual sense, sons of God, but the individual sense is almost
wholly lost in the collective, so that all those racial distinctions
and all the fictitious distinctions of caste, and even the distinc-
tion of gender, which made a man look upon a woman with
contempt, are lost sight of. Not only are all men and women
new creatures in Christ Jesus, so that old things are passed
away, but they are all part of one new organism, which in
glory and importance obscures all former differences.] 29
And if ye are Christ's, then are ye Abraham's seed,
heirs according to promise. [The promise was given to
Christ, the seed of Abraham, and if ye are Christ's, then are ye
in him heirs of that promise. Thus Paul demonstrates that the
gospel privileges are not obtained by the law, but by the gospel
system of justification through faith, which gospel system was
promised equally to all nations, and may be enjoyed by them
all without any racial or less distinctions.]
II.
CHILDHOOD AND MANHOOD. SARAH AND
HAGAR.
4: 1-31.
1 But I say that so long as the heir is a child, he dif-
fereth nothing from a bondservant though he is lord of
all ; 2 but is under guardians and stewards until the
day appointed of the father. 3 So we also, when we
were children, were held in bondage under the rudi-
ments of the world : 4 but when the fulness of the time
came, God sent forth his Son, born of a woman, born un-
der the law, 5 that he might redeem them that were un-
der the law, that we might receive the adoption of sons.
[In this paragraph Paul resumes the metaphor begun at 3: 24 ;
but from a slightly different point of view. There, law, or the
tutor, was prominent ; here, the son, or pupil, is the chief
object of consideration. The point now illustrated is the
reason why the bondage of the law preceded the liberty of the
2/2 EPISTLE TO THE GALATIANS
gospel. It was for purposes of development, similar to those
by which youth is trained to manhood. The child in this
instance is regarded as wholly subject to the terms of a will
(though that of a living father, as appears later). Though
the will provides that the son shall eventually be heir of all
things, yet for the present he is so hampered, governed and
restricted by the inflexible terms of the will that his condition
differs, so far as comfort and freedom are concerned, in no
respect from that of a bondservant, or slave. His person is
under the care of guardians, and his estate is under the direc-
tion of stewards, and he can in no way expect to have his
affairs bettered until the time has elapsed which is fixed by
the will as the period of his subserviency, or minority. Thus,
says the apostle, both Jews and Gentiles, as one common, con-
gregate body, or heirs in God's sight, were held in bondage
either to the law of Moses or some other form of law, which
laws are collectively described as the rudiments of the world.
But when the time arrived which was stipulated in the will for
the termination of this period of tutelage, then God took the
steps for the liberation of the ward (which steps were also out-
lined beforehand in the promise to Abraham, and referred to
in the types of the will as recorded by Moses), and sent forth
his Son to effect the liberation of the ward. At 3: 13 the apos-
tle has already suggested that this liberation was to be effected
by the son taking the place of the ward, etc. He shows, there-
fore, the steps by which the Son took upon him this wardship.
He took upon him the nature of the ward by becoming flesh,
being born of a woman (John i: 14), and he assumed the state
of the ward, for he was born under the law and thus came
under the wardship. And his gracious purpose in all this was
to redeem all those under ward and bring them to the estate of
sons (2 Cor. 8: 9) — adopted sons.] 6 And because ye are
sons, God sent forth the Spirit of his Son into our
hearts, crying, Abba, Father. 7 So that thou art no
longer a bondservant, but a son ; and if a son, then
an heir through God. [And being made sons by the Son
through the operation of faith (John i: 12), the Spirit of Christ
CHILDHOOD AND MANHOOD 273
is bestowed upon us to bring us to blissful realization of our son-
ship, so that we may speak to God, calling him Abba, Father.
Abba is the Syriac for father. The Syriac and Greek names
are both used by Paul, probably that all the tender associations
which, to either Jews or Greeks, clustered around the paternal
name, might be, at the sound of the sacred word, transferred
to God. Thus, by the blessed ministration of Christ, all who
believed on him in Galatia passed from servitude and wardship
to the estate of sons and heirs — Rom. 8: 17.] 8 Howbeit at
that time, not knowing God, ye were in bondage to
them that by nature are no gods : 9 but now that ye have
come to know God, or rather to be known by God, how
turn ye back again to the w^eak and beggarly rudi-
ments, whereunto ye desire to be in bondage over
again? 10 Ye observe days, and months, and seasons,
and years. Ill am afraid of you, lest by any means I
have bestowed labor upon you in vain. [This para-
graph is addressed especially to the Gentile Christians. He
reminds them that at the time of their wardship their condition
differed from that of the Jews ; for, having no true copy of the
will or law, they were in the more severe bondage of idolatry.
Having come from this low, degraded, poverty-stricken bond-
age into the joyous estate of sonship, where they knew and
were known of God the Father, they should have been more
impressed by the contrast even than were the Jews, and so
should have been more reluctant to return to bondage again.
They, therefore, had less excuse than the Jews, who had not
been so far removed from God. The bondage is forcefully de-
scribed, and the points of description are thus aptly defined by
Johnson: "Weak, because they have no spiritual power to
strengthen us ; beggarly, because they have no rich promise
like the gospel ; rudiments, because they belong to a rudimen-
tary condition, to an undeveloped state, to the childhood of the
race." In proof of the unquestioned relapse of the Galatians,
Paul cites their observance of days, etc., set apart by the terms
of the bondage, or law. It is not stated whether these were
Sabbaths and festiv.dsof Judaism, or the ritual days of paganism,
274 EPISTLE TO THE GALATIANS
but as they were observed at the instance and through the
urgency of the Judaizers, there can be httle doubt that they
were the former; and the Jewish calendar corresponds to
Paul's list, for they had Sabbath days, and new moon festivals
each month, the great feasts in their seasons, and Sabbatical
years. This passage, and that in Colossians (Col. 2: 16), if
taken together, show very clearly that the Christians are not
required to keep the Jewish Sabbath, and Paul's closing words,
expressing fear as to the results of his labors, is a forcible
warning, indicating that salvation itself may be forfeited by a
return to legalism.] 12 I beseech you, brethren, become
as I am, for I also am become as ye are. Ye did me no
wrong : 13 but ye know that because of an infirmity
of the flesh I preached the gospel unto you the first
time: 14 and that which was a temptation to you
in my flesh ye despised not, nor rejected ; but ye
received me as an angel of God, even as Christ Jesus.
15 Where then is that gratulation of yourselves? for I
bear you witness, that, if possible, ye would have
plucked out your eyes and given them to me. 16 So
then am I become your enemy, by telling you the
truth? [I beseech you, brethren, become as I am, and be
not Jews ; for I forsook Judaism and became simply a Chris-
tian, which made me, in the eyes of my brethren, a Gentile
like you. Though I have spoken severely to you, it is for no
personal reasons. Ye have done me no wrong. On the con-
trary, your actions have been very gracious, for you will
remember (and here the apostle refers to facts that are nowhere
recorded, but which we presume to run thus:) that my journey-
ing was providentially delayed as I was passing through your
land, by my sickness ; and so it came about that I preached the
gospel unto you ; and though my sickness was of so revolting a
nature that ye might well have yielded to the temptation to rid-
icule or despise me, and reject me because of it, ye did not;
for, conversely, ye received me as if I had been an angel of
light, or the Lord himself. What, then, has become of your
self-gratulation that you felt at having a real apostle among
CHILDHOOD AND MANHOOD 27S
you ? for I bear you witness that you so honored me that you
would have plucked out your very eyes for my sake. Am
I then showing myself to be your enemy by telling you truly
how foolishly you are conducting yourselves ? This plucking
out of the eyes for another was a proverbial expression, indica-
ting extreme attachment, and we have so rendered it in the
paraphrase. Many take this as an indication that Paul's thorn
in the flesh was ophthalmia; see 2 Cor. 12: 7 and note; and
this is not improbable, for, though the expression is proverbial,
Paul does not here state it in proverbial form. The words
"given them to me" suggest that he needed eyes, and these
words are not essential to the proverb.] 17 They zealously
seek you in no good way; nay, they desire to shut
you out, that ye may seek them. 18 But it is good
to be zealously sought in a good matter at all times,
and not only when I am present with you. [The Jews
showed great zeal in proselyting (i: 14; Matt. 23: 15 ; Rom.
2: 10), and the apostle states that in this case their zeal exhib-
ited itself in courting the Galatians in an unworthy manner,
and, what was more serious, for an unrighteous purpose.
They were zealous to exclude the Galatians from the church
and kingdom of God, by showing them to be not rightly con-
verted ; that, feeling themselves forlorn and lost, the Galatians
might seek the Judaizers for counsel and advice, and might
thus come to look upon them as great shepherds and deliverers.
As the apostle sees in imagination the Galatians seeking earn-
estly for the instruction of the Judaizers, he remembers how
they had once sought him, whom they had now forsaken, so he
adds : I find no fault with you for zealously courting them, but
with the evil cause for which they have you seek them ; for it
is at all times good to be zealously sought as a teacher in a
good cause, and so, for my cause's sake, you should thus seek
me, not only when present, but when absent.] 19 My little
children [i Tim. i: 18; 2 Tim. 2: i ; i John 2: i], of whom
I am again in travail until Christ be formed in you—
20 but I could wish to be present with you now,
and to change my tone ; for I am perplexed about you.
276 EPISTLE TO THE GALATIANS
[My little children, for whom I endured spiritual travail to give
you birth at the time of your conversion, and for whom I a
second time endure travail, that the Christ life may be formed
in you, so that you may live, and think, and glory in nothing
but Christ. — Here the apostle breaks suddenly off and at once
explains why he did so. If the Galatians had come to look upon
him as an enemy, how ridiculous such affectionate language
would sound to them ! He did not, as he viewed them at a dis-
tance, and as they were pictured to him by report, feel free to use
such tender speech ; but still, trusting that matters were better
than reported, he wished that he might be present, and, finding
them indeed loyal, lay aside the perplexity which was now
hampering him, and change his tone from rebuke and reserve
to the accents of loving persuasion. No language could be
devised that would more fully reveal the aposde's heart in all
its contending emotions.] 21 Tell me, ye that desire to
be under the law, do ye not hear the law? 22 For
it is written [Gen. i6: 15 ; 21: 2], that Abraham had two
sons, one by the handmaid, and one by the free
woman. 23 Howbeit the son by the handmaid is
born after the flesh ; but the son by the freewoman
is horn through promise. [Gen 18: 10, 14; 21: i, 2; Heb.
11: I] ; Rom. 4:13; 9:7-9.] 24 Which things contain
an allegory : for these women are two covenants ;
one from mount Sinai, bearing children unto bondage,
which is Hagar. 25 Now this Hagar is mount Sinai
in Arabia and answereth to the Jerusalem that now is:
for she is in bondage with her children. 26 But the
Jerusalem that is above [Phil. 3: 20; Heb. 12: 2; Rev. 3:
12; 21:2] is free, which is our mother. 27 For it is
written [Isa. 54: i; 51:2], Rejoice, thou barren that
bearest not ; Break forth and cry, thou that travailest
not: For more are the children of the desolate than
of her that hath the husband. 28 Now we, brethren,
as Isaac was, are children of promise. 29 But as
then he that was born after the flesh persecuted
him that iva% born after the Spirit, so also is it now^.
CHILDHOOD AND MANHOOD 277
30 Howbeit what saith the scripture? [Gen. 21:10.]
Cast out the handmaid and her son : for the son of
the handmaid shall not inherit with the son of the
free woman. 31 Wherefore, brethren, we are not chil-
dren of the handmaid, but of the free woman. [Tell me,
ye who are so eager to return to the law, do ye not note what the
law itself says ? Of itself it warns you not to do this thing, in
that it tells you the story of Abraham's two sons, one of whom,
Ishmael, was the son of the bondwoman, Hagar; and the
other of whom, Isaac, was the son of the freewoman, Sarah.
These sons, it tells you, were born differently. ' Ishmael, the
slave-born, came into the world according to the usual course
of nature ; but Isaac, the freeborn, came through the promise
of God, which held good even contrary to the laws of nature.
Now, this history, though literally true, is, nevertheless, so de-
signed as to contain an allegory ; for these two women repre-
sent the two covenants which we have been discussing. Ha-
gar represents the law, which came from Mt. Sinai, and which,
like Hagar, bears slave-born children. Hagar, thet>, in earlier
history, represents Mt. Sinai in Arabia with its covenant, and
in later history she stands for Jerusalem, the successor to Mt.
Sinai, for she, like Hagar, is in bondage ; and all her children
are, as to sin and the law, slave-born (John 8: 32-34). Leaving
out the preliminary steps, Paul rushes at once to the compar-
ison of the two cities, for the emissaries of Jerusalem were
constantly disparaging him as not the equal of those who
were the heads of the church there (2: 6, 7). Filling in all the
steps, according to the analogy of the apostle's reasoning, the
full allegory would run thus : Sarah, the freewoman, repre-
sents the gospel covenant, which, like Sarah, bears freeborn
children according to God's promise, and she is now represented
by the celestial Jerusalem, which, with her free children, is
our mother. And the Scripture itself recognizes the order
of these two covenants, showing how the law should be
populous for a time, and then be excelled by the fecunditi of
the gospel covenant, which seemed so long barren ; for Isaiah
foretells it in the words, "Rejoice, etc." As for a time Hagar
19
278 EPISTLE TO THE GALATIANS
seemed to be the real wife, and as such to own the husband,
so for centuries those of the old covenant seemed to be the real
Bride and to own the Lord. Resuming the allegorical history
and directly identifying the Christian with Isaac, Paul shows
how the history continued to run parallel, for, as Ishmael per-
secuted Isaac, so the progeny of the law persecuted the children
of the gospel. Then, prophetically conscious of God's design to
continue the parallel to the end, he gives the final prophecy of
the rejection of God's once chosen people, and closes with the
incontrovertible conclusion that the Galatians are not children
of the bondwoman, or law, but of the freewoman, or gospel.
Thus Paul, knowing the passion of the Judaizers for allegoriz-
ing, meets them with their own weapon, and casts into this
appropriate mold matter which he presents argumentatively
and logically at Rom. 9: 6-9, and prophetically at Rom. 11: 15.
The fact that Isaac and the gospel were both matters of prom-
ise, forestalled the Judaizers in any attempt to adjust the alle-
gory so as to turn it against Paul. Moreover, the Jews them-
selves universally recognized the law as a practical bondage
(Acts 15: 10 • Matt. 23: 4), and the complaint against Paul was
that he allowed too much liberty.]
FREEDOM WITHOUT LICENSE 279
PART THIRD.
EXHORTATIONS TO STEADFASTNESS IN
FREEDOM AND TO FAITHFULNESS.
5: 1-6: 18.
I.
EXHORTATION TO MAINTAIN FREEDOM WITH-
OUT LICENSE, AND TO ABSTAIN FROM
LEGALISM.
5: 1-26.
1 For freedom did Christ set us free : stand fast
therefore, and be not entangled again in a yoke of
bondage. [This verse continues the thought of the last chap-
ter, and forms a connecting link between it and this section.
It means that Christ made us free, not incidentally, but witsh
the very design that we should cherish and enjoy our freedom,
and we should therefore stand fast in it, and not return to
bondage.] 2 Behold, I Paul say unto you, that, if ye
receive circumcision, Christ will profit you nothing.
[By the use of an exclamation followed by his name, Paul calls
attention to the sentence, or decree, which, as an apostle, he
pronounces in the case. Though circumcision of itself might be
nothing (v. 6; Acts 16: 3), yet if the Galatians looked to it, and
through it to the covenant which it represented, for justifica-
tion, or even their perfection in Christian grace, they forfeited
all their rights in Christ. Though both covenants were of God,
they could not be confused without disastrous results. Though
a man's mortal and spiritual bodies may both be from God, the
soul which has advanced to the spiritual body would forfeit its
salvation by returning to the corrupt mortal body.] 3 Yea, I
testify again to every man that receiveth of circum-
EPISTLE TO THE GALATIANS
cision, that he is a debtor to do the whole law. [The
apostle here gives the reason for what he has said in the previ-
ous verse. Circumcision was, in its symboHc significance, an
entrance into covenant relations with God under the terms of
the old covenant, and as that covenant embraced not a part, but
the whole law, the covenantee, or circumcised person, was
obliged to observe the whole law, or forfeit his claims to life.
Paul had probably fully explained this fact on one of his
previous visits, and so he now reiterates it.] 4 Ye are sev-
ered from Christ, ye who would be justified by the
law; ye are fallen away from grace. [Therefore, in
being circumcised for the purpose of being justified by the law
ye have been guilty of a complete apostasy ; there is no longer
any justification for you, for you are not under the grace of
Christ, but rest under the condemnation of the law.] 5 For
we through the Spirit by faith wait for the hope of
righteousness. [That ye have fallen from grace is apparent
by your contrast with us ; for we true Christians, not trusting
in carnal ordinances, but strengthened by the Spirit, wait for
the fulfillment of the hope which righteousness by faith,
instead of by law, insures to us.] 6 For in Christ Jesus
neither circumcision availeth anything, nor uncircum-
cision ; but faith working through love. [It makes no
difference in God's sight what a man has been, whether a cir-
cumcised Jew, or an uncircumcised Gentile. There is, in his
sight, no merit in either condition. That which he values is a
faith in his Son, Christ Jesus, which manifests itself in loving
service to him.] 7 Ye were running well; who hindered
you that ye should not obey the truth ? 8 This per-
suasion came not of him that calleth you. [The apos-
tle again borrows a metaphor from the foot-race of the Grecian
game. In their faith and love and works the Christians were
running in a course obedient to the truth, but some one had
broken up the race-course, and had persuaded them to desist
from running. Who had done this ? Paul does not answer,
but states the important fact in the matter that whoever these
persuaders were they were not the agents of the God who had
FREEDOM WITHOUT LICENSE 281
called them to enter the race. The term " hindered " is mili-
tary and indicates the embarrassment of an army's progress by
tearing down bridges, etc.] 9 A little leaven leaveneth
the whole lump. [Paul felt that by this time those who
read his letter would be saying that he was censuring the whole
church for a course of conduct pursued only by a small minor-
ity, but he quotes one of the proverbs of the New Testament
(i Cor. 5: 6) to show that the effect of minorities, if tolerated,
becomes a menace to majorities.] 10 I have confidence
to you-ward in the Lord, that ye will be none
otherwise minded : but he that troubleth you shall
bear his judgment, whosoever he be. [The apostle
here expresses his confidence that they will take the same
view of the situation that he does, and avoid the contami-
nating influence of the minority by disciplining it or its ring-
leader, no matter who he may be.] 11 But I, brethren, if I
still preach circumcision, why am I still persecuted?
then hath the stumbling-block of the cross been
done away. [It is evident that in this verse Paul defends
himself against the charge of having taught the necessity of cir-
cumcision by having circumcised Timothy. His answer is that
false brethren might misconstrue his act for the purpose of
founding false teaching upon it, but that the Jews, the real
parties in interest, placed a truer construction upon the act, for
they still continued to persecute him as an enemy to circum-
cision. If Paul had preached circumcision, the stumbling-
block of the cross would have been done away. Paul taught
that the whole Jewish system of ordinances perished at the
cross, and that on the cross Jesus made the one and only atone-
ment for sin. Such teaching was a stumbling-block to the
Jews. Had Paul rejected the doctrine of the cross and
preached circumcision, as these Judaizers contended that he
did when they wished to countenance their errors with his
authority, he would have been a hero among the Jews.] 12 I
w^ould that they that unsettle you w^ould even go
beyond circumcision. [If those who trouble you insist on
mutilating themselves, I wish they would go further and cut
282 EPISTLE TO THE GALATIANS
themselves entirely off from the church. Having fully estab-
lished the liberty of the gospel, the apostle now turns to
correct any false antinomian theories which might have arisen
out of a misconception of his words. Liberty is permissible,
but not license. The liberty of a son is infinitely larger than
that of a ward, and yet the son is not wholly without restraint.]
13 For ye, brethren, were called for freedom; only
use not your freedom for an occasion to the flesh,
but through love be servants one to another. 14 For
the whole law is fulfilled in one word, even in this :
Thou shalt love thy neighbor as thyself. 15 But if
ye bite and devour one another, take heed that ye
be not consumed one of another. [Do not think because
you are free that you are therefore free to do evil. As a con-
trast to the spirit of liberty which is indeed yours, I counsel
you to become servants one to another, not because the law
commands you, but because love constrains you. For ye are
indeed under the law of love, and that whole law is summed
up in one sentence, which is this: " Thou shalt love thy neigh-
bor as thyself." But if, instead of having the spirit of love,
which becomes men, ye be animated with the spirit of wild
beasts, which, in their hasty rancor, bite each other, and, in
their settled, inveterate malice, gnaw at and devour each
other, take heed that your conduct does not result in your
being consumed one of another.] 16 But I say. Walk by
the Spirit, and ye shall not fulfil the lust of the
flesh. 17 For the flesh lusteth against the Spirit,
and the Spirit against the flesh ; for these are contrary
the one to the other ; that ye may not do the things
that ye w^ould. [The Christian is under the guidance of the
Spirit, and the Spirit continually prompts him to imitate the
Father who has adopted him, and the Christ who has died for
him. Now, any one who submits himself to the guidance of the
Spirit, will not yield to those lusts of the flesh which he knows
are displeasing to God. But he will be tempted to yield to
those lusts, for there is an inner conflict forever waged within
him in which the flesh contends with the Spirit, and the Spirit
FREEDOM WITHOUT LICENSE 283
with the flesh, each desiring to constrain the man to fulfill its
will. And thus it comes about that ye may not do things that
ye would, for there are two wills within you, and one or other
of them must be subdued and disappointed.] 18 But if ye
are led by the Spirit, ye are not under the law. [By
as much as the Spirit triumphs within us, by that much are
we freed from feeling the presence of the law. So long as we
have two wills we are sensible of conflict, and so of the restraint
of law, but when our nature is merged in the will of the Spirit,
so that there is but one will within us, then we lose all con-
sciousness of restraint. We attain to that true rule of liberty
which Augustine condenses in the saying: " Love God, and do
what you please." God himself leads the life of perfect right-
eousness, yet God can never be said to be under law. He
knows no law but his own choice, but his choice is ever right-
eousness because of the perfect holiness of his character. So
the Christian should strive to bring his own will into such per-
fect accord with the will of the Spirit that he does not feel the
constraint of law resting upon him.] 19 Now the works
of the flesh are manifest, which are these: forni-
cation, uncleanness, lasciviousness, 20 idolatry, sor-
cery, enmities, strife, jealousies, wraths, factions,
divisions, parties, 21 envyings, drunkenness, revel-
lings, and such like; of which I forew^arn you, even
as I did forewarn you, that they w^ho practice such
things shall not inherit the kingdom of God. [These
sins are too well known to need analysis or comment. It
is startling to find "factions, divisions, parties,'* in so black a
list, and coupled with so clear a declaration that these sins ex-
clude the perpetrator of them from the kingdom of God. Ver-
ily all professing Christians would do well to take heed to what
the Bible designates as sins, and not trust too much to their
own falHble sentiment and judgment in such matters.] 22 But
the fruit of the Spirit is love, joy, peace, longsuffering,
kindness, goodness, faithfulness, 23 meekness, self-
control ; against such there is no law. [Contrast between
light and darkness is no more definite and distinct than that be-
284 EPISTLE TO THE GALATIANS
tween these two catalogues which represent carnal and spirit-
ual desires. All those who do these works of God, find no law
of God interfering with them in the exercise of their labors.]
24 And they that are of Christ Jesus have crucified
the flesh with the passions and the lusts thereof.
[All those who have been baptized with Christ have been sym-
bolically united with him in his crucifixion and death (Rom. 6:
2-6). In Christ, therefore, they have crucified the flesh with
its passions, and so have consented to cut themselves off from
the indulgence of the same.] 25 If we live by the Spirit,
by the Spirit let us also walk. 26 Let us not be-
come vainglorious, provoking one another, envying
one another. [If we have been born and live in the Spirit,
let us manifest that fact by our daily life, abstaining from evil.
The especial evils mentioned in the last verse were probably
very common among the Galatians.]
II.
EXHORTATIONS TO MUTUAL HELPFULNESS.
RIGHT AND WRONG GLORYING.
6: i-i8.
1 Brethren, even if a man be overtaken [literally,
caught] in any trespass, ye who are spiritual, restore
[a surgical term] such a one in a spirit of gentleness ;
looking to thyself, lest thou also be tempted. [Brethren,
if a man be surprised, or caught unaware by temptation, and so
fall into sin, ye who have not so done, but have walked accord-
ing to the guidance of the Spirit, deal gently with such a sinner.
Do not amputate him, as a piece of gangrene flesh, from the,
church body, but so handle him as to restore him. Also do not
do this in a proud, Pharisaical spirit, but in the spirit of gentle-
ness, bearing in mind that thou thyself art not beyond the
reach of temptation.] 2 Bear ye one another's burdens
[Greek, bata, burden, or distresses], and so fulfil the law
of Christ. 3 For if a man thinketh himself to be
RIGHT AND WRONG GLORYING 285
something when he is nothing, he deceiveth himself.
4 But let each man prove his own work, and then
shall he have his glorying in regard of himself alone,
and not of his neighbor. 5 For each man shall bear
his own burden. [Greek, phortion, burden or responsibility.
Bear one another's burden of trial and suffering, those burdens
which come by reason of infirmity of the flesh, and so fulfill the
law of Christ, which bids us love one another (John 13: 34;
15: 12; I John 3: 23). For if a man think himself to be some-
thing, etc., i. e., so good that he can not be tempted, or so
strong that he can not fall, or so perfect that he will never need
the patience and sympathy of his brethren, when in reality he
is nothing, i. e., no better than other men, he deceives himself.
But let each man prove his own work instead of criticizing and
judging the work of others, and then shall he have glory in
himself alone, and not because he seems superior to his neigh-
bor by comparison of his work with that of his neighbor. And
it behooves us to be concerned about our own work, and to
thus test it, for each one of us shall bear his own load of duty and
accountability, for which alone he shall be called to answer in
the judgment.] 6 But let him that is taught in the word
communicate unto him that teacheth in all good things.
[Let the one taught remunerate his teacher, bringing him pe-
cuniary aid, honor, reverence and all other good things. The
financial support of teachers is elsewhere referred to (i Tim.
5: 17). Failure to contribute funds to this good end, no doubt,
suggested what follows (compare 2 Cor, 9: 7, 8); but the para-
graph is by no means to be confined to such failure, for the
language is too general.] 7 Be not deceived; God is not
mocked: for whatsoever a man soweth, that shall he
also reap. 8 For he that soweth unto his own flesh
shall of the flesh reap corruption ; but he that soweth
unto the Spirit shall of the Spirit reap eternal life.
[God is not to be deceived by false appearances, and whoever
hopes to overreach him only deceives himself (2 Kings 5: 15-
27; Acts 5: 4, 5, 9). It is a broad law of God's (and he can
not be deceived about it) that whatever a rran sows he shall
286 EPISTLE TO THE GALATIANS
reap. As in the natural world he reaps grain for grain, so in
the moral world, if he sows fleshly indulgence, he shall reap
corruption, and so in the spiritual world, if he sows to the Spirit
of God, he shall of the Spirit reap life everlasting.] 9 And
let us not be weary in well-doing : for in due season
we shall reap, if we faint not. 10 So then, as we have
opportunity, let us work that which is good toward all
men, and especially toward them that are of the house-
hold of the faith. [And let us who are sowing in this latter
manner not grow weary in the good work, for in due season
we shall reap (Jas. 5: 7, 8) if we do not grow disheartened and
quit. And because we are then sure to reap, let us sow our
harvest of good deeds as often as we have opportunity to sow,
and let us do good toward all men, especially toward all our
brethren in God's household of believers.] 11 See with how
large letters I w^rite unto you w^ith mine own hand.
[There is no indication that Paul had ever before written to the
Galatians, and they were probably not familiar with his hand-
writing. To call attention, therefore, to the fact that the
amanuensis has now turned over the stylus, or pen, to him, and
that he is putting his own closing lines as an autograph to the
Epistle, he bids them note the difference in the letters. They
were much larger than those of the amanuensis. This large
lettering is taken by some as an additional evidence that Paul's
thorn in the flesh was defective eyesight.] 12 As many as
desire to make a fair show in the flesh, they compel
you to be circumcised ; only that they may not be per-
secuted for the cross of Christ. 13 For not even they
who receive circumcision do themselves keep the law ;
but they desire to have you circumcised, that they may
glory in your flesh. [In taking the pen in his own hand it
was natural that he should show his earnestness in what he had
dictated about circumcision and the Judaizers, tracing with his
own fingers a line or two more on that subject. This, therefore,
he does, telling them that all those who desire to make a fair
show in the flesh, i. e., to please men by complying with worldly
demand, seek to compel them (the Galatians) to be circum-
RIGHT AND WRONG GLORYING 287
cised. They did this for no zeal for circumcision, but in order
to escape the persecution of their Jewish brethren for adherence
to the doctrine of the cross. Moreover, these Judaizers who
were thus urging circumcision did not do so from any zeal for
the law, for they made no effort themselves to keep it, but they
did it that they might boast to other strict and unconverted
Jews how they were making Jews out of Gentile Christians.
Thus their motives were not religious and holy, but base and
selfish.] 14 But far be it from me to glory, save in the
cross of our Lord Jesus Christ, through which the
world hath been crucified unto me, and I unto the
world. [Let these glory if they will, in their wicked activity
against the cross, but God forbid that I should glory save in
that very cross against which they Hft their hands, the cross by
which the world has died to me, so that it no longer allures me
with its false glories, or terrifies me with its frowns and threats;
and by which I, in my turn, have died with Christ as to the
world, so that I no longer enjoy or take part in its sinful lusts,
and no longer rest under its sentence of condemnation.] 15
For neither is circumcision anything, nor uncircum-
cision, but a new creature. [I glory in this cross of death
from which I have been born again, a new creature in Christ,
because, in this new dispensation of Christ's, former things
have lost their value. As a Jew I once held myself superior to
Gentiles, and despised them ; and had I been of the Gentiles I
would, no doubt, have looked at things from their standpoint,
and so I should have looked with contempt upon the Jews; but
in Christ I have died to all this worldly pride, for in his dispen-
sation there is no advantage or profit in the circumcision which
makes a Jew, or the lack of it which makes a Gentile. The
whole profit lies in being born again from either of these strtes
(John 3: 3) so as to become a child of grace, a recipient of
justification, an heir of God.] 16 And as many as shall
walk by this rule, peace he upon them, and mercy, and
upon the Israel of God. [Upon all who walk by the rule
which I have just stated — the rule which rejects carnal ordi-
nances, and accepts a regenerated hfe — upon them, even upon
288 EPISTLE TO THE GALATIANS
the Israel of God, be peace and mercy. The word translated
*' and" often means " even," and it has that force here, for it
was Paul's constant contention that Christians were the true
Israel of God, the bone-fide sons of Abraham.] 17 Hence-
forth let no man trouble me ; for I bear branded on my
body the marks of Jesus. [We have here a figure taken
from the life of a slave, who, in that day, was often branded
with his master's name, so as to insure his recovery should he
attempt to escape. Now, Paul had been troubled by the Juda-
izers, who asserted that he was teaching their doctrine, and
was as they were (5: 10, 11). But this, in Paul's eyes, was an
assertion that he was free from Christ (5: 4). Now, it troubled
him to be thus accused of being no longer the servant of Christ,
and, to silence such calumny, he appeals to the scars on his
body, which showed that he was indeed the branded servant
of Christ, and not a time-pleasing, persecution-evading (v. 12)
servant of the world.] 18 The grace of our Lord Jesus
Christ be with your spirit, brethren. Amen. [The Epistle
closes with a fraternal benediction, but the word of grace rests
on the spirit of the Galatians, and not on their bodies. Blessing
was to be found in rectitude of spirit, and not in fleshly right-
eousness ceremonially obtained through ordinances. We have
no word of history which reveals to us the immediate effect of
Paul's Epistle ; but the fact that it was preserved argues that it
was well received. Considering the vigor and power of it, it
could not have been otherwise than effective. We may say,
then, that it, with 2 Corinthians and Romans, were three
blows which staggered Judaism, and restrained it, till smitten
by the hand of God himself at the destruction of Jerusalem, A.
D. 70, it ceased to trouble the church till its forms were again
revived in the days of the great apostasy.]
INTRODUCTION 289
EPISTLE TO THE ROMANS.
INTRODUCTION.
Paul had long wished to visit Rome, and to preach the gospel
at this center and seat of earthly power and government. He
wished to so dispose the church at Rome towards himself and
his work that he might use it, in part at least, as a base for his
operations in the regions of the far West (chap. 15: 24). But he
had not been able as yet to visit Rome (chap, i: 10-13); so,
during his three months' stay in Corinth (Acts 20: 3), when he
was gathering the offering for Judaea (chap. 15: 25, 26), appar-
ently finding that Phoebe, a member of the near-by church at
Cenchraea, the port of Corinth, was about to depart for Rome
(chap. 16: 1,2), he determined to improve the occasion by writ-
ing this Epistle, which would accomplish many of the purposes
of a visit. The Epistle would forearm the disciples against the
slanderous misrepresentations of his enemies, and would pre-
pare them to be improved and benefited by his visit, for he still
planned to visit them after going to Jerusalem (Acts i: 21 ; 15;
23-28). The place, therefore, from which the Epistle was
written, was Corinth; and the time, the early spring of A. D.
58; for it is a well-known fact that Paul left Corinth early
enough to reach Jerusalem by Pentecost of that year (Acts 20:
16). The Epistle, then, was written when Paul was in the
prime and vigor of his manhood, and when his activities in the
ministry were most fully exercised, and when the new religion
of Christ was assuming its supremacy over all known forms of
worship. No wonder, therefore, that Paul produced on this
occasion a letter which Coleridge has rightly described as "the
most profound work in existence." As to the origin of the
church to which he wrote, we have no data. It is evident from
Paul's Epistle that, up to the time of writing it, he had never
visited Rome, and this accords with the general trend of the
Book of Acts, and the special statement of Acts 23: 11. Paul's
290 EPISTLE TO THE ROMANS
silence as to Peter argues very strongly that that apostle also
had not yet been in Rome — if he was ever there. Indeed, the
silence of Scripture as to the origin of that church, if rightly
considered, forbids the assumption that any of the apostles par-
ticipated in the initial preaching at the great metropolis. Pos-
sibly pilgrims, converted at the ever memorable Pentecost,
carried the gospel back with them, and sowed the first seed
(Acts 2: 10). Or, those scattered by the persecutions which
arose at the death of Stephen, and which raged subsequently
in Judaea, may have eventually traveled as far as Rome, and
preached the truth there. Or, more likely still, those who re-
sorted to Rome in the ordinary way of travel or business may
have founded this church, for it was afterwards filled with such
sojourners, many of whom were Paul's friends, acquaintances
and fellow-workers, as is shown by his salutations in the last
chapter. But, however the church had started, it was now
strong and influential and had a world-wide fame (chap. 1:8).
It is also apparent that while it contained, as did all the others,
many Jews (chap. 16:7, 11), the church was largely Gentile.
This is obvious from the habitual tone of the Epistle (chaps, i,
5, 6, 13, 14; 11: 13-24; 14: 1-15; 16:3-27; and also from the
narrative at Acts 28, especially verse 28). Had the Roman
church been composed principally of Jews, the apostle to the
Gentiles, while interested in it, would not likely have felt suf-
ficiently responsible for it to have written to it when most of its
members were strangers to him. His own words suggest so
much (chap. 15: 14-16). Moreover, the teaching of the church
would have been strongly Judaic if the Jews had preponder-
ated ; whereas it was unquestionably pronounced in its Pauline
purity of doctrine (chap. 16: 17-20). While, therefore, this
Epistle discusses the same general theme handled in the Epistle
to the Galatians, it is didactic and not polemic in its style.
Though Paul would not have written to strangers in the same
tone that he employed in addressing his own erring, backsliding
converts, yet he would certainly have employed a far different
style than that which characterizes this Epistle, had Judaizers
corrupted the chufch at Rome as they did those churches in
INTRODUCTION 291
Galatia and Corinth. The purpose of the Epistle, aside from
that of preparing the church for his visit, is easily discovered.
The Judaizing tendencies which had recently appeared in
Corinth and Galatia were sure eventually to appear in other
churches, perhaps ultimately in all, and the attitude assumed
by a church already so influential and destined to increase in
power was sure to carry great weight in deciding the contro-
versy. Therefore, to set the church of Rome right as to the
design and nature of the gospel was a work of supreme import-
ance, and the great letter from the great apostle to the great
church on the question of the hour would be read with interest
and profit by the entire brotherhood. The purpose of the letter
is to set forth, as Baur rightly expresses it, " both the relation
of Judaism and heathenism to each other, and the relation of
both to Christianity;" primarily, for the instruction of the
Christians in Rome, and, secondarily, for the benefit of all the
churches by the establishment of peace between their Jewish
and Gentile elements, and, ultimately, for the enlightening of
the kingdom of God in all ages. Paul's Jewish enemies had,
as we have seen, already been busy in slandering and misrep-
resenting him even in churches which he had founded. They
made the apostle feel the limitation of travel, and, no doubt,
caused him to desire that he might multiply himself, so as to be
in many places at once. Within a few days after this Epistle
was written Paul began that journey wherein it was testified
to him in every city he passed through that bonds and imprison-
ment awaited him in Jerusalem ; so it is highly probable that
he already had a prophetic premonition of his coming temporary
inability to visit the churches and correct, by his presence, as
at Corinth, the falsehood circulated in his absence. Therefore,
to establish the churches in the truth, and to preserve his own
salutary influence over them, how needful it was that he have
an Epistle to speak for him in those coming days of confine-
ment, and that his friends have in their possession his true
preaching, that they might have ** wherewith to answer them "
who misrepresented him and his teaching. And of all Episdes,
which could better serve his purpose than one addressed to the
292 EPISTLE TO THE ROMANS
Romans, who were at the center of all earthly influences?
That the Epistle is authentic is conceded even by Baur. It
was quoted by Clement of Rome before the end of the first
century; and in the second century by Ignatius, Polycarp, Justin
Martyr and Irenseus ; and the Muratorian Fragment, A. D. 170,
places it in the catalogue of Paul's Epistles. Its genuineness,
too, is practically universally conceded, save that the Tubingen
critics, with their usual zeal and eagerness to cast doubt upon
any portion of the Scripture, have questioned the last two
chapters, or rejected them. The reasons for doing this are not
weighty. The chapters are called in question, not because they
are omitted from any manuscripts now known, but from certain
that are mentioned by the Fathers. But those who tell us of
these mutilated copies (Tertullian, and especially Origen) also
inform us that that arch-heretic, Marcion, was the offender who
thus abbreviated them, and that he did so for the reason that
he found in them passages which he wished to suppress because
they conflicted with his own erroneous teaching. Surely the
knife of Marcion should cast no more doubt over the Epistle of
Paul than that of Jehoiakim did over the writings of Jeremiah.
As a simple analysis of the book, we submit the following:
PART I. DOCTRINAL. The universal need of right-
eousness satisfied by the gospel, as is shown by the manifold
results emanati?ig fro77t gospel righteousfiess and justifica-
tio7i (i: 1-8: 39). Subdivision A. Introductory. Salutation
and personal explanation (i: 1-15). Righteousness by the gos-
pel (i: 16, 17). Subdivision B. Universal need of right-
eousness. Need of righteousness by the Gentiles (i: 18-32).
Need of righteousness by the Jews (2: 1-29). Jewish privilege
does not diminish guilt, and the Scriptures include both Jew
and Gentile alike under sin (3: 1-20). Subdivision C. Uni-
versal need of righteousness satisfied by the gospel proclama-
tion of righteousness by faith. Neither Jew nor Greek can
obtain righteousness otherwise than by the gospel (3: 21-31).
The gospel method of justification, exemplified in the cases of
Abraham and David, must be applied both to the legal and
spiritual seed of Abraham (4: 1-25). Subdivision D. Results
INTRODUCTION 293
of Christ's life discussed, and showfi to be capable of as limit-
less universality as the results of Adam' s life. Results of the
justification wrought by Christ, viz.: peace, hope, love and
reconciliation (5: i-ii). Adam, the trespasser unto death, con-
trasted with Christ, the righteous unto life (5: 12-21). Subdi-
vision E. Sanctification of the believer required, and ob-
tained ill change of relationship by the gospel. Justification
is brought about by such a relation to Christ as creates an obli-
gation to be dead to sin and alive to righteousness, as is sym-
bolically shown by baptism (6: 1-14). Justification results in
a change from service of law and sin, with death as a reward,
to the service of grace and righteousness, with life as a reward
(6: 15-22). Change of relationship from law to Christ illus-
trated (7: 1-6). The sense of bondage which comes through
the relationship of the law prepares the soul to seek deliverance
through relationship to Christ (7: 7-25). The new relationship
to Christ changes the mind from carnal to spiritual, so that we
escape condemnation and obtain life (8: i-ii). The new rela-
tionship to Christ results in adoption, the spirit of adoption, and
that heirship for the revelation of which creation groans (8: 12-
25). The new relationship results in the aid of the Spirit, and
the blissful assurance of salvation, because it is divinely decreed
(8: 26-39).
PART II. EXPLANATORY. The doctrifie of right-
eousness by faith 7'econciled to • (: ) the pToviises made to Is-
rael; (2) the election of that people, and (3) the faithfulness
of God (9: i-ii: 36). Mourning for Israel (9: 1-15). The re-
jection of Israel not inconsistent with God's promise, which
has been kept to those to whom it was given (9:6-13). The
rejection of Israel not inconsistent with the justice of God
(9: 14-18). God's absolute power asserted, his justice and
mercy vindicated, and his course in rejecting the Jews not in-
consistent with prophecy (9: 19-29). Gentiles following the law
of faith contrasted with Jews following the law of works (9: 30-
33)- Jews responsible for their rejection, since they had an
equal chance with the Gentiles of being accepted (10: 1-13).
Righteousness comes by faith, and faith comes by that hearing
294 EPISTLE TO THE ROMANS
as to which Jews and Gentiles had equal opportunity (lo: 14-
21). The casting-off of Israel not so complete as supposed, a
remnant being saved by faith (11:1-10). Salutary results of
the temporary fall and future rise of Israel. Gentiles warned
not to glory over Israel (11: 11-24). Jews and Gentiles having
each passed through alike season of disobedience, alike mercy
shall be shown to each (11:25-32). Ascriptions of praise to
God for his ways and judgment (11: 3-36).
PART III. HORTATORY. Various duties eiijoined,
and mutual toleratio7i enforced (12: 1-14: 23). Self-dedication
besought, and self-conceit discouraged (12: 1-8). A galaxy of
virtues (12: 21). Concerning governments, love and approach-
ing salvation (13: 1-14). Forbearance towards scruples, refrain-
ing from judging, sacrifice for others (14: 1-23).
PART IV. - SUPPLEMENTARY. Concluding exhor-
tations and salutations (15: 1-16: 27). Exhortations to mutual
helpfulness. The Gentiles to glorify God (15: 1-13). The
apostle's ministry and plans. Request for prayers (15: 14-33)-
Commendation of Phoebe. Salutations. Warnings against
dissension and apostasy. Benediction (16: 1-25).
PERSONAL EXPLANATIONS 295
PART FIRST.
DOCTRINAL: THE UNIVERSAL NEED OF
RIGHTEOUSNESS SATISFIED BY THE
GOSPEL, AS IS SHOWN BY THE MANIFOLD
RESULTS EMANATING FROM GOSPEL
RIGHTEOUSNESS AND JUSTIFICATION.
1:1-8:3.
Subdivision A.
INTRODUCTORY.
i: 1-17.
I.
SALUTATION AND PERSONAL EXPLANATIONS.
i: 1-15.
I Paul, a servant of Jesus Christ, called to he an
apostle, separated unto the gospel of God, 2 which he
promised afore through his prophets in the holy
scriptures, 3 concerning his Son, who was born of
the seed of David according to the flesh, 4 who was
declared to he the Son of God with power, according
to the spirit of holiness, by the resurrection from the
dead; even Jesus Christ our Lord 5 through whom
we received grace and apostleship, unto obedience of
faith among all the nations, for his name's sake ; 6
among whom are ye also, called to he Jesus Christ's :
7 to all that are in Rome, beloved of God, called to
he saints : Grace to you and peace from God our
Father and the Lord Jesus Christ. [The apostle opens his
Epistle with one of his characteristic sentences : long and in-
tricate, yet wonderful in its condensation and comprehensive-
296 EPISTLE TO THE ROMANS
ness; his style of expression being, as Tholuck says, "most
aptly compared to a throng of waves, where, in ever loftier
swell, one billow presses close upon the other." The' opening
here may be compared with that at Gal. i: 1-5. Taken without
its qualifying clauses, the sentence runs thus : " Paul to all
that are at Rome : Grace to you and peace from God our
Father and the Lord Jesus Christ." (Comp. Acts 23: 26.) This
sentence the apostle enlarges by three series of statements
which lead up to each other, and the items of which also intro-
duce each other, thus forming a closely connected chain of
thought. First, by statements about himself, which assert that
he, Paul, is an apostle, separated from worldly occupations, and
sent out to preach the gospel (Gal. i: 15 ; Acts 9: 15 ; 22: 14,
15); second, by statements about iht gospel, viz.: that it had
its source of origin in God, that it was no innovation, being
promised long beforehand through the prophets in the Holy
Scriptures (comp. Acts 26:22; see Mic. 4:2; Isa. 40: 9 ; 52:
7; Nah. i: 15); that it concerned God's Son ; third, by state-
ments about God's So7i,V\z.: that according to the flesh {i. e.,
as to his human or fleshly nature) he was born (in the weakness
of a child), and thus came into being as a descendant of David
(which was required by prophecy — Ps. 89: 36; 132: 11, 12 ; Jer.
23: 5); that according to the spirit of purity or holiness (/. ^., as
to his spiritual or divine nature, which, though a Sonship, was
birthless, and hence did ?iot come into being, but existed from
the beginning) he was pointed out, declared or demonstrated
to be the Son of God with power ; which power manifested
itself by triumphing over death in his resurrection (Ps. 7:2;
16: 10. Comp. 2 Tim. 2: 8; Acts 12: 23, 30); and that the Son
of God IS Jesus Chf'ist our Lo7'd. Thus Paul's thought com-
pletes its circle, and comes back again to himself and his
apostleship, and introduces the second series of statements,
which are about himself and his apostleship in this gospel of the
Son of God : First, that through this Jesus Christ our Lord
he had received grace (/. e., forgiveness, reconciliation, salva-
tion, and all the other blessings which the gospel bestows), and
the apostleship of which he has spoken ; and that the aim of
PERSONAL EXPLANATIONS 297
that apostleship, or the purpose for which he was sent, is (i) to
produce among all nations, i. e., the Gentiles, that obedience to
the will of God which results from faith, or belief, in Jesus Christ,
and (2) to glorify or exalt the name of Jesus Christ by promot-
ing this obedience, etc. (Acts 9: 15) ; (the majesty, dignity and
authority of the apostleship are emphasized by the Lordship of
him who gave it, by the world-wide scope of it and the glorious
purpose of it) ; second, that his apostleship embraced those to
whom he wrote, since they were also Gentiles, who had been
called into this faith which made them Christ's. And here the
second series leads to the third, and Paul now addresses the
Roman Christians, to whom he writes, and states that they are :
(i) the object of God's love, and (2) called to that obedience
of faith which separates from sin and makes holy. Thus, step
by step, Paul explains as to what gospel he is an apostle, as to
whom his gospel relates, from whom he received his apostle-
ship, for what purpose he had received it, what right it gave
him to indite this letter, and to whom the letter was addressed.
So much for the paragraph as a whole. Looking over its items,
we may remark that: the term "servant" employed by Paul
appHed to all Christians generally (i Cor. 7: 22 ; Eph. 6: 6) ;
but the apostles loved to appropriate it, as expressing their en-
tire devotion to Christ and his people, and lack of all official
pride (Jas. 1:1; 2 Pet. 1:1; Jude i ; Rev. 1:1). The
phrase "spirit of holiness" is equivalent to Holy Spirit. It
serves to show that Jesus had the same divine nature as the
Holy Spirit, yet does not confuse the two personalities, so as to
lose our Lord's identity. The resurrection of our Lord differed
from all other resurrections in several important respects, each
of which aided to reveal his divinity: (i) The prophets an-
nounced it beforehand (Ps. 16: 10, 11). (2) He himself an-
nounced it beforehand (Matt. 16: 21). (3) The power which
raised him was not external to him, but within him (John 2:
19 ; 10: 17, 18). (4) It was a representative and all-inclusive
resurrection (i Cor. 15: 22). (5) It was not a temporary res-
toration, like the cases of Lazarus and others who returned
once more to the grave, but an eternal triumph over death (6:
298 EPIS'ILE TO THE ROMANS
9; Rev. 1:18). (6) It was the firstfruits of a like immortality
for all those who, being part of the mystical body of Christ,
shall be raised with him at the last day (i Cor. 15: 23-26). Lard,
in his comments on this paragraph, calls attention to the fact
that faith and belief are absolutely synonymous, for the two
words in our English Bible are represented by one single sub-
stantive in the Greek text, viz.: pistis, which is derived from
the \txh pisteuoo, which is uniformly translated "believe." An
endless amount of theological discussion and mystical preaching
would have been avoided if our translators had not given us
two words where one would have sufficed. Having in his
opening address shown that he had an official right to write to
the church at Rome, the apostle next reveals to them that he
has an additional right to do so because of his interest in them
and affection for them, which is manifested by his thanksgiv-
ings, prayers, etc.] 8 First \_i. e., before I proceed to other
matters, I wish you to know that], I thank my God through
Jesus Christ for you all, that your faith is proclaimed
throughout the whole world. [Through the mediation of
Christ (comp. Heb. 13:15; 2 Pet. 2:5; Col. 3:17; Eph. 5:
20) Paul offers thanks on account of the Christians at Rome,
because their faith had so openly and notoriously changed their
lives from sin to righteousness that, wherever the apostle went,
he found the churches in the whole Roman world, which then
embraced western Asia, northern Africa and almost the whole
of Europe, took notice of it. The apostle realized the incal-
culable good which would result from the proper enthronement
of Christ in so important a center as Rome, and in view of its
future effects on the world, its present influence over the
church, its tendency to lighten and facilitate his own labors,
and many like blessings and benefits, Paul thanks God that his
enthronement had taken place in the loyal heart of those whom
he addresses. He refers to the knowledge of believers, for the
church was comparatively unknown to unbelievers, even in the
city itself — Acts 28: 22.] 9 For God is my witness, whom
I serve in my spirit in the gospel of his Son, how un-
ceasingly I make mention of you, always in my pray-
PERSONAL EXPLANATIONS 299
ers 10 making request, if by any means now at length
I may be prospered by the will of God to come unto
you. [Since he could call no other witness as to the substance
or contents of his secret prayers, he reverently appeals to God
to verify his words, that he had continually remembered the
Romans in his petitions, and had requested that, having been
so long denied it, the privilege of visiting the church at Rome
might now at last be granted to him. Paul's appeals to God to
verify his words are quite common (2 Cor. i: 23; 11: 31 ; Gal.
i: 20, etc.). He describes God as one whom he serves not only
outwardly but inwardly, pubhshing the gospel of his Son with
hearty zeal, devotion and joy. He had traveled widely and
constantly; his failure, therefore, to visit Rome might look like
indifference, and his impending departure from Corinth, not
toward Rome, which was now comparatively near, but in the
opposite direction, might suggest that he was ashamed to ap-
pear or preach in the imperial city. The apostle replies to all
this by simply stating, and asking God to verify the statement,
that God had not yet prospered him in his plans or efforts to go
to Rome.] 11 For I long to see you, that I may impart
unto you some spiritual gift, to the end ye may be es-
tablished ; 12 that is, that I with you may be comforted
in you, each of us by the other's faith, both yours and
mine. [Paul here sets forth the reason why he so earnestly
desired to visit the church at Rome ; it was because he wished
to enjoy the blessedness both of giving and receiving. Spiritual
gifts are those wrought by the Holy Spirit, and of these Paul
had two kinds to bestow : i, extraordinary or miraculous, and
2, ordinary, or those pertaining to the Christian graces. No
doubt he had the bestowal of both of these gifts in mind, for
no apostle had yet visited the church to bestow the former, and,
from the list of gifts recorded at 12: 6-8, it appears that that of
prophecy was the only miraculous one they possessed ; and the
context, especially verse 12, indicates that the latter, or ordinary
gifts, were also in his thoughts. Because their faiths were
essentially the same, Paul here acknowledges the ability of all
disciples, even the humblest, to comfort, i. e.^ to encourage
300 EPISTLE TO THE ROMANS
and help him by a strengthening of his faith; because their
steadfastness would react on him. Gifts, whether of a miracu-
lous nature, or merely graces, tended to establish or strengthen
the church.] 13 And I would not have you ignorant,
brethren, that oftentimes I purposed to come unto you
(and was hindered hitherto), that I might have some
fruit in you also, even as in the rest of the Gentiles.
[He had desired to visit Rome that he might glorify Christ by
making many converts in Rome (John 15: 8, 16), just as he had
in other Gentile cities. " That," says Meyer, " by which Paul
had been hitherto hindered, may be seen at 15: 22 ; conse-
quently it was neither the devil (i Thess. 2: 18), nor the Holy
Spirit (Acts 16: 6). Grotius aptly observes : " The great needs
of the localities in which Christ was unknown constrained him."
But the word at 15: 22, and also at i Thess. 2: 18, is egkoptoo,
and the word here, and at Acts 16: 6, is kooluoo, which, pri-
marily, means to forbid, and implies the exercise of a superior
will. The whole context here indicates that the divine will
restrained Paul from going to Rome, and this in no way con-
flicts with the statement that the needs of the mission fields
hindered him. God's will forbade, and the needs co-operated
to restrain ; just as in the instance in Acts, the Holy Spirit for-
bade to go any way save toward Europe, and the visionary cry
from Europe drew onward. Two causes may conspire to pro-
duce one effect. Paul's entire will was subject to the will of
Christ. As a free man he formed his plans and purposes, but
he always altered them to suit the divine pleasure. 14 I am
debtor both to Greeks and to Barbarians [foreigners,
those who did not speak the Greek language], both to the
wise and to the foolish. 15 So, as much as in me is,
I am ready to preach the gospel to you also that are in
Rome. [Paul's knowledge of the good news, and his apostle-
ship as to it, laid upon him the sacred obligation to tell it to all
who had not heard it (i Cor. 9:16-19). His commission as
apostle to the Gentiles sent him to both Greeks and Barbarians,
the two classes into which the Gentiles were divided ; and left
him no right to discriminate between the cultured and the
PERSONAL EXPLANATIONS 301
ignorant. Moved by a desire to pay this debt, he was ready,
so far as the direction of his affairs lay in his own power of
choice, to preach to the Romans, who held no mean place
among the Gentiles.]
II.
RIGHTEOUSNESS BY THE GOSPEL.
i: i6, 17.
16 For I am not ashamed of the gospel : for it is the
power of God unto salvation to every one that be-
lieveth ; to the Jew first, and also to the Greek. 17 For
therein is revealed a righteousness of God from faith
unto faith : as it is written [Hab. 2: 4] , But the righteous
shall live by faith. [This paragraph has been rightly called
the *' Theme " of the Epistle, for all from i: 19 to 11: 36 is but
an expansion of this section. Since, therefore, its meaning
determines the gist of the entire Epistle, it is not to be wondered
at that commentators and theologians have made it a royal
battleground. Limitations of space forbid us to even give an
outline of these controversies. We content ourselves with the
following paraphrase, which, we think, makes plain the apos-
tle's meaning : I am ready to preach in your imperial city, for
even there, where things of such magnitude transpire that all
things else seem small by comparison, I should not be ashamed
of the gospel. Among the Greeks, who prided themselves on
their wisdom, my gospel was demonstrated to be the superior
wisdom of God (i Cor. 1:30; 2:7); and so I would come
among you Romans, who compare all things with your imperial
power, and I would show that I had no reason to be ashamed,
for I would declare or publish unto you that gospel which is
the power of God in the all-important and incomparable work
of saving men, all of whom are lost in sin, and any of whom
can be saved when he believes this gospel, whether he be one
of God's chosen people, who have the first right to hear it, or a
Gentile. It is God's power unto salvation, for it brings sinful
men a righteousness which emanates from God, and which he
302 EPISTLE TO THE ROMANS
freely gives to believers, so that they are accounted righteous,
and this righteousness, from first to last, is altogether bestowed
upon faith, so that whatever righteousness a man has comes
by faith, just as it was predicted in the Old Testament, for God
there says : The man who is declared righteous lives by faith;
i. e., if his righteousness redeems him from sin and death and
so entitles him to live, it does so because it is a righteousness
obtained by faith.]
Subdivision B.
UNIVERSAL NEED OF RIGHTEOUSNESS.
i: 18-3: 20.
I.
NEED OF RIGHTEOUSNESS BY THE GENTILES.
i: 18-32.
18 For the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men,
who hinder the truth in unrighteousness [''For" is
intended to introduce a direct proof as to the statement in verse
17, thus : The righteousness of God of which the apostle has
been speaking is revealed to a man by his faith ; i. e., it is seen
only by the believing, for all that others see revealed towards
man's unrighteousness is wrath. In other words, only God's
gospel reveals this righteousness, and it is addressed to and re-
ceived by faith. God's other revelations seen in nature reveal
no pardoning, justifying grace ; but show, in the visitations of
terrible judgments, retributions, punitive corrections, deaths,
etc., that God pours out the fruits of his displeasure on the
wickedness of men, whether it be sin against himself (ungod-
liness), or sin against the laws and precepts which he has given
(unrighteousness), either sin being a stifling of the truth which
they knew about God, by willful indulgences in unrighteous-
ness. The apostle is here speaking of the Gentiles ; he dis-
cusses the case of the Jews separately later on. The precepts,
RIGHTEOUSNESS BY THE GENTILES 303
truth, etc., to which he refers are, therefore, not those found
in the Old Testament Scriptures, which were known to the
Jews; but those which were traditionally handed down by and
among the heathen from the patriarchal days. "All the light,"
as Poole says, " which was left in man since the fall "] ; 19 be-
cause that which is known of God is manifest in them ;
for God manifested it unto them. 20 For the invisible
things of him since the creation of the world are clearly-
seen, being perceived through the things that are made,
even his everlasting power and divinity ; that they may
be without excuse [and God reveals his wrath against
them, because that which is known of God, i. e., the general
truths as to his nature and attributes, is manifested unto them ;
for God himself so manifested it, causing his invisible attributes,
even his power, divinity, etc., to be constantly and clearly re-
vealed in the providential working of nature from the hour of
creation's beginning, until now, that they may be without ex-
cuse for sin, and so justly punishable] : 21 because that,
know^ing God, they glorified him not as God, neither
gave thanks ; but became vain in their reasonings, and
their senseless heart w^as darkened. [And they were
without excuse, for when they knew God they did not worship
him according to the knowledge which they had, nor did they
praise him for his benefits ; but they erred in their mind, thus
making their whole inner man senseless and dark, not having
the light of truth with which they started. The phrase, "vain
in their reasonings," means that their corrupt lives corrupted
their minds, for, as Tholuck observes, ** religious and moral
error is always the consequence of religious and moral perver-
sity." As Calvin expresses it: " They quickly choked by their
own depravity the seed of right knowledge before it grew to
ripeness."] 22 Professing themselves to be wise, they
became fools, 23 and changed the glory of the incor-
ruptible God for the likeness of an image of corruptible
man, and of birds, and four-footed beasts, and creeping
things. [Vaunting their wisdom, these wicked ones made
fools of themselves, so that they exchanged the glory of the im-
304 EPISTLE TO THE ROMANS
mortal God for the likeness of an image of mortal man, or even
images of baser things, as birds, beasts and reptiles. The
audacity of the attempt to reason God out of existence has in-
variably turned the brain of man (Ps. 53: i), and the excess of
self-conceit and vanity developed by such an undertaking has
uniformly resulted in pitiable folly. In the case of the ancients
it led to idolatry. Reiche contended that idolatry preceded
monotheism, and that the better was developed out of the
worse ; but history sustains Paul in presenting idolatry as a de-
cline from a purer form of worship. " For," says Meyer,
" heathenism is not the primeval religion, from which man
might gradually have risen to the true knowledge of the wisdom
of God, but is, on the contrary, the result of a falling away
from the known original revelation of the true God in his
works." Paul does not say that they exchanged the "form "
of God for that of an idol, for God is sensuously perceived as
glory, or shekiiiah, rather than as form. Hence, Moses asked
to see, not the form, but the glory of God (Ex. 33: 18-22). The
Greeks and Romans preferred the human form as the model
for their idols, but the Egyptians chose the baser, doubtless
because, having been longer engaged in the practice of idol-
atry, their system was more fully developed in degradation.
The ibis, the bull, the serpent and the crocodile of the Egyp-
tians give us the complements of Paul's catalogue. Schaff sees
in the phrase " likeness of an image " a double meaning, and
interprets it thus: "The expression refers both to the grosser
and the more refined forms of idolatry; common people saw in
the idols the gods themselves; the cultivated heathen regarded
them as symbolical representations."] 24 Wherefore God
gave them up in the lusts of their hearts unto unclean-
ness , that their bodies should be dishonored among
themselves : 25 for that they exchanged the truth of
God for a lie, and worshipped and served the creature
rather than the Creator, who is blessed for ever. Amen.
[Wherefore, finding them living in lust, God ceased to restrain
or protect them from evil (Gen. 6: 3), and abandoned them to
the uncleanness toward which their lust incited them, that they
RIGHTEOUSNESS BY THE GENTHES 305
might dishonor their bodies among themselves to the Hmit of
their lustfulness, as a punishment for dishonoring and abandon-
ing him. He did this because they had exchanged the truth
of God (which from the start they had hindered in unrighteous-
ness, vs. i8), i. e., the truth respecting God and his law and
worship, for the sham of idolatry and the false worship pertain-
ing thereto, and because they had given to the creature that
inward reverence and outward service which was due to the
Creator, thus preferring the creature to the Creator, who is
blessed for ever. Amen. " ' Blessed ' is not the word signifying
happy, rendered blessed in Matt. 5: 3-1 1 ; i Tim. i: 11 ; 6: 15 ;
but the word signifying praised, adored, extolled ; /. e., worthy
to be praised, etc. In the New Testament this word is applied
to none but to God only ; though the cognate verb is used to
express the good wishes and hearty prayers of one creature for
another, as well as praise to God — comp. Heb. 11: 20, 21 ; Jas.
3: 9"— /Y/^;«(?r.] 26 For this cause God gave them up
unto vile passions : for their vi^omen changed the
natural use into that which is against nature : 27 and
likewise also the men, leaving the natural use of the
w^oman, burned in their lust one toward another, men
with men working unseemliness, and receiving in
themselves that recompense of their error which was
due. [In this horrible picture Paul shows in what way they
dishonored themselves among themselves. The sin of sodomy
was common among idolaters. The apostle tells us that this
depth of depravity was a just punishment for their departure
from God. Petronius, Suetonius, Martial, Seneca, Virgil,
Juvenal, Lucian and other classic writers verify the statements
of Paul. Some of their testimonies will be found in Macknight,
Stuart and other larger commentaries.] 28 And even as they
refused [did not deem it worthy of their mind] to have God
in their knowledge, God gave them up unto a reprobate
mind [z. e., minds rejected in turn by God as unwoithy], to
do those things which are not fitting [indecent, immoral] ;
29 being filled with all unrighteousness, wickedness,
covetousness [inordinate desire to accumulate property re-
306 EPISTLE TO THE ROMANS
gardless of the rights of others: a sin which is not condemned
by the laws of any country on the globe, and which is the
source of universal unrest in all nations], maliciousness [a
readiness to commit crime without provocation, a chronic state
of illwill and misanthropy] ; full of envy, murder, strife,
deceit, malignity; whisperers [talebearers, those who
slander covertly, chiefly by insinuation— Prov. i6: 28], 30 back-
biters [outspoken slanderers], hateful to God [many contend
that this should read "haters of God," since Paul is enumer-
ating the vices of men, and not God's attitude toward them.
Others, following the reading in the text, see in these words what
Meyer calls "a resting-point in the disgraceful catalogue" —
a place where Paul pauses to reveal God's moral indignation
toward the crimes particularized. But Alford takes the words
in a colloquial sense as describing the political informers of that
period. "If," says he, "any crime was known more than
another, as 'hated by the God,' it was that of informers, aban-
doned persons who circumvented and ruined others by a system
of malignant espionage and false information," though he does
not confine the term wholly to that class], insolent, haughty,
boastful [these three words describe the various phases of self-
exultation, which, a sin in all ages, was at that time indulged in
to the extent of blasphemy, for Cicero, Juvenal and Horace all
claim that virtue is from man himself, and not from God],
inventors of evil things [inventors of new methods of evad-
ing laws, schemers who discover new ways by which to unjustly
accumulate property, discoverers of new forms of sensuous,
lustful gratification, etc.], disobedient to parents, 31 with-
out understanding [those who have so long seared their
consciences as to be unable to determine between right and
wrong even in plain cases. The loss of moral understanding is
very apparent among habitual liars, whose minds have become
so accustomed to falsehood that they are no longer able to dis-
cern the truth so as to accurately state it], covenant- breakers
[those who fail to keep their promises and agreements], with-
out natural affection [those having an abnormal lack of love
towards parents, children, kindred, etc.], unmerciful: 32
RIGHTEOUSNESS BY THE GENTILES 307
who, knowing the ordinance of God, that they that
practise such things are worthy of death, not only do
the same, but also consent with them that practise
them. [All were not guilty of all these sins, but each was
guilty of some of them. Though many of these evils still exist
in Christian lands, they do so i7i spite of Christianity ; but then
they existed because of idolatry. Lard observes that the Gen-
tiles, starting with the knowledge of God, descended to the
foolishness of idolatry. At this point God abandoned them,
and they then began their second descent, and continued till
they reached the very base and bottom of moral degradation,
as indicated in the details given above. The Gentiles had
traditions and laws, founded on original revelations, declaring
these things sinful ; and, though they knew that death resulted
from sin, yet they not only defied God and persisted in their
sins, but even failed to condemn them in others; yea, they en-
couraged each other to commit them. Such, then, was the help-
less, hopeless state of the Gentiles. When they were justly
condemned to death for unrighteousness, God revealed in his
gospel a righteousness unto life that they might be saved.]
II.
NEED OF RIGHTEOUSNESS BY THE JEWS.
2: 1-29.
1 Wherefore thou art without excuse, O man, who-
soever thou art that judgest : for wherein thou judgest
another, thou condemnest thyself ; for thou that judg-
est dost practise the same thing. [The apostle, it will be
remembered, is proving the universal insufficiency of human
righteousness, that he may show the universal need of a revealed
righteousness. Having made good his case against one part of
the human race — the Gentiles, he now proceeds to a like proof
against the other part— the Jews. He does not name them as
Jews at the start, for this would put them on the defensive, and
made his task harder. He speaks to them first as individuals,
EPISTLE TO THE ROMANS
without any reference to race, for the Jew idohzed his race,
and would readily admit a defect in himself which he would
have denied in his race. But Paul, by thus convicting each of
sin in his own conscience, makes them all unwittingly concede
sin in all, even though Jews. It was the well-known charac-
teristic of the Jews to indulge in pharisaical judgment and
condemnation of others (Matt. 7: i ; Luke 18: 14), especially
the Gentiles (Acts 11:3; Gal. 2:15). The apostle knew,
therefore, that his Jewish readers would be listening with gloat-
ing elation to this his castigation of the Gentiles, and so, even
in this their moment of supreme self-complacency, he turns his
lash upon them, boldly accusing them of having committed
some of the things which they condemned, and, hence, of being
in the same general state of unrighteousness, though, perhaps,
on a somewhat less degraded plane. To condemn another for
his sin is to admit that the sin in question leads to and justifies
condemnation as to all who commit it, even including self.
The thought of this verse is, as indicated by its opening
"Wherefore," closely connected with the preceding chapter,
and seems to form a climax, thus: The simple sinner is bad,
the encourager of sin in others is worse, but the one who con-
demns sins in others, yet commits them himself, is absolutely
defenseless and without excuse. Whitby has collected from
Josephus the passages which show that Paul's arraignment of
the Jews is amply justifiable.] 2 And we know that the
judgment of God is according to truth against them
that practise such things. 3 And reckonest thou
this, O man, who judgest them that practise s- :\\
things, and doest the same, that thou shalt escape the
judgment of God? [The argument may be paraphrased
thus : Yielding to the force of argument, that like sin deserves
like condemnation, even you, though most unwillingly, con-
demn yourself. How much more freely, therefore, will God
condemn you (i John 3: 2o\ And we know that you can not
escape, for the judgment of God is according to truth; i. e.,
without error or partiality against the doers of evil. And do
you vainly imagine, O man, that when thine own moral sense
RIGHTEOUSNESS BY THE JEWS 309
is so outraged at evil that thou must needs condemn others for
doing it, that thou, though doing the same evil thyself, shalt es-
cape the judgment of God through any partiality on his part ?
Self-love, self-pity, self-justification, and kindred feeling, have,
in all ages, caused men to err in applying the warnings of God
to themselves. Among the Jews this error took the form of a
doctrine. Finding themselves especially favored and privileged
as children of Abraham, they expected to be judged upon dif-
ferent principles from those of truth, which would govern the
judgment and condemnation of the rest of mankind. This false
trust is briefly announced and rebuked by John the Baptist
(Matt. 3: 7-9), and afterwards more clearly and fully defined in
the Talmud in such expressions as these : " Every one circum-
cised has part in the kingdom to come." "All Israelites will
have part in the world to come." "Abraham sits beside the
gates of hell, and does not permit any wicked Israelite to go
down to hell." The same error exists to-day in a modified
form. Many expect to be saved because they are the children
of wealth, culture, refinement; because they belong to a civil-
ized people ; because their parents are godly ; or even, in some
cases, because they belong to a certain lodge, or order.] 4 Or
despisest thou the riches of his goodness and for-
bearance and longsuffering, not knowing that the
goodness of God leadeth thee to repentance ? 5 but
after thy hardness and impenitent heart treasurest up
for thyself wrath in the day of wrath and revelation of
the righteous judgment of God ; 6 who will render to
every man according to his works [The apostle here
touches upon a second error which is still common among men.
It is, as Cook says, that "vague and undefined hope of im-
punity which they do not acknowledge even to themselves."
God's present economy, which sends rain upon the just and the
unjust, and which postpones the day of punishment to allow
opportunity for repentance, leads untold numbers to the false
conclusion that God is slack as to his judgment, and that he
will ever be so. They mistake for indifference or weakness
that longsuffering grace of his which exercises patience, hoping
21
310 EPISTLE TO THE ROMANS
that he may thereby lead men to repentance (2 Pet. 3: 9).
Those who, by hardness of heart, steel themselves against re-
pentance, thereby accumulate punishments which will be in-
flicted upon them in the day when God reveals that righteous
judgment which has been so long withheld or suspended, for
God is righteous, and he will render to every man in that day
according to his works, after the following described manner] :
7 to them that by patience in well-doing seek for glory
and honor and incorruption, eternal life : 8 but unto
them that are factious, and obey not the truth, but obey
unrighteousness, shall he wrath and indignation [to
those who, by steadfastly leading a life of work (which, as
Olshausen observes, no man can do, according to Paul, save by
faith in Christ), seek for glory (and the future state is one of
unparalleled grandeur— John 17:24; Rev. 21:24), honor (and
the future state is an honor ; bestowed, though unmerited, as
a reward — Matt. 25: 23, 40) and incorruption (which is also a
prime distinction between the future and the present life — i Cor.
15:42), eternal life shall be given. But God's wrath and in-
dignation shall be poured upon those who serve party and not
God (and the Jews were continually doing this — Matt. 23: 15 ;
Gal. 6: 12, 13), and obey not the truth (John 8: 31, 32), but obey
unrighteousness], 9 tribulation and anguish, upon every
soul of man that worketh evil, of the Jew first, and
also of the Greek ; 10 but glory and honor and peace to
every man that worketh good, to the Jew first, and also
to the Greek: 11 for there is no respect of persons
with God. [Paul here reiterates the two phases of God's
judgment which he has just described. He does this to em-
phasize their universality — that they are upon every man, re-
gardless of race. The punishment shall come upon Jew and
Gentile alike ; but the Jew, because of pre-eminence in privi-
lege, shall have pre-eminence in suffering (Luke 12:47, 48).
The blessings also shall be received alike, but here also the
Jew, having improved his privileges, and having more pounds
to start with (Luke 19: 16-19), shall have pre-eminence in re-
ward in as far as he has attained pre-eminence in life ; for
RIGHTEOUSNESS BY THE JEWS 311
there is no unfair partiality or unjust favoritism with God. The
man born in a Christian home stands to-day in the category
then occupied by the Jew. He will be given greater reward
or greater punishment according to his use or abuse of privi-
lege.] 12 For as many as have sinned without the law
[Gentiles] shall also perish without the law [z. e., with-
out being judged by the expressed terms of the law] : and as
many as have sinned under the law [the Jews] shall be
judged by the law [z. e., his conduct shall be weighed by
the terms of it, and his punishment shall be according to its
directions. Thus the Gentiles, having the lesser light of nature,
and the Jews, having the greater light of revelation, were alike
sinners. By his altars, sacrifices, etc., the Gentile showed that
nature's law smote his conscience as truly as the clear, ex-
pressed letter of the Mosaic precept condemned the Jew. Thus
both Jew and Gentile were condemned to perish; z. e., to re-
ceive the opposite of salvation, as outlined in verse 7] ; 13 for
not the hearers of the law are just before God, but the
doers of the law shall be justified [Of course, the Jew
had a great advantage over the Gentile in that he possessed the
law — Paul himself concedes this (3: i, 2) ; but this mere pos-
session of the law, and this privilege of hearing and knowing
the will of God, by no means justified the sinner. Jews and
Gentiles alike had to seek justification through perfect obedience
to their respective laws, and no one of either class had ever
been able to render such obedience. The Jew had the ad-
vantage of the Gentile in that he had a clear knowledge of the
Lord's will, and a fair warning of the dire consequences of
disobedience. The Gentile, however, had advantages which
offset those of the Jews, thus making the judgments of God
wholly impartial. If the law which directed him v^^as less clear,
it was also less onerous. In a parenthesis the apostle now sets
forth the nature of the law under which the Gentiles lived ; he
evidently does this that he may meet a supposed Jewish objec-
tion, as though some one said, " Since what you say applies to
those who have a divine law given to them, it can not apply to
the Gentiles, since they possess no law at all." It is to this
312 EPISTLE TO THE ROMANS
anticipated objection that Paul replies] ; 14 (for when Gen-
tiles that have not the law do by nature the things of
the law, these, not having the law, are the law unto
themselves ; 15 in that they show the work of the law
written in their hearts, their conscience bearing wit-
ness therewith, and their thoughts one with another
accusing or else excusing them) [The meaning here may
be quickly grasped in the following paraphrase : Jews and
Gentiles are alike sinners, yet each had a chance to attain legal
justification ; the former by keeping an outwardly revealed
law, the latter by obeying an inwardly revealed one. Now, the
Gentiles have such a law, as appears from their general moral
conduct ; for when those who do not have the law of Moses,
do, by their own inward, natural promptings, the things pre-
scribed by the law of Moses, they are a law unto themselves,
having in themselves the threefold workings of law, in that the
guidance of their heart predisposes them to know the right, the
testimony of their conscience bears witness with their heart
that the right is preferable, and lastly, after the deed is done,
their thoughts or inward reasonings accuse or excuse them
according as their act has been wrong or right. These well-
known psychological phenomena, observable among the Gen-
tiles, are proof conclusive that they are not without law, with
its power and privilege of justification. Therefore, all are not
sinners because there is respect of persons with God, for all
have the possibility of attaining justification] ; 16 in the day
w^hen God shall judge the secrets of men, according
to my gospel, by Jesus Christ. [This verse relates to the
thought interrupted by the parenthesis; z. e., the thought of
verse 13. Not hearers, but doers, shall be justified in the judg-
ment-day, that day when God shall judge the secrets of men's
lives and judge them, as my gospel further reveals, through
Jesus Christ as Judge. The Jewish Scriptures revealed a
judgment-day, and the thought was not unfamiliar to the Gen-
tiles; but it remained for Paul's gospel to reveal the new truth
that Jesus was to be the Judge. Paul started with the thought
that, in judging another, a sinner condemned himself (v. i: 3).
RIGHTEOUSNESS BY THE JEWS 313
Having discussed that thought and shown that it is appHcable
to the Jew, because God's judgments rest on moral and not on
national or ceremonial ground, the apostle here resumes it once
more, in connection with verse 13, that he may show that if
the law of Moses did not shield from condemnation, neither
would circumcision.] 17 But if thou bearest the name of
a Jew, and restest upon the la^v, and gloriest in God,
18 and knowest his will, and approvest the things that
are excellent, being instructed out of the law, 19 and
art confident that thou thyself art a guide of the blind,
a light of them that are in darkness, 20 a corrector of
the foolish, a teacher of babes, having in the law^ the
form of knowledge of the truth ; 21 thou therefore that
teacheth another, teachest thou not thyself? [But if
doers, and not hearers, are not justified, why do you put your
confidence in mere hearing, and such things as are analogous
to it ? Since only the doers of the law are justified, why do you
vainly trust that you will be acceptable because you bear the
proud name of Jew (Gal. 2: 15 ; Phil. 3: 5 ; Rev. 2:9), rather
than the humble one of Gentile ? Why do you rest confidently
merely because you possess a better law than the Gentiles, be-
cause you glory in the worship of the true God (Deut. 4: 7),
and in knowing his will (Ps. 147: 19, 20), and in being instructed
so as to approve the more excellent things of the Jewish religion
above the debauchery of idolatry ? Of what avail are these
things when God demands doi?ig and not mere knowing ? And
of what profit is it to you if the law does give you such a cor-
rect knowledge of the truth that you are to the Gentiles, yea,
even to their chief philosophers, as a guide to the blind, a light
to the benighted, a wise man among fools, a skilled teacher
among children? Of what /avail or profit is it all if, with all
this ability, you teach only others and fail to teach yourself ?
The apostle next shows, in detail, how truly the Jew had failed
to profit by his knowledge, so as to become a doer of the law.]
thou that preachest a man should not steal, dost thou
steal ? 22 thou that sayest a man should not commit
adultery, dost thou commit adultery? thou that ab-
314 EPISTLE TO THE ROMANS
horrest idols, dost thou rob temples? 23 thou who
gloriest in the law, through thy transgression of the
law dishonorest thou God ? [These questions bring out the
flagrant inconsistencies between Jewish preaching and prac-
tice. Teaching others not to steal, the Jew, though probably
not often guilty of technical theft, was continually practically
guilty of it in his business dealings, wherein, by the use of false
weights, extortion, cheating, etc., he gathered money for which
he had returned no just equivalent. Unchastity was also a be-
setting sin of the Jews, showing itself in the corrupt practice
of permitting divorces without reasonable or righteous cause
(Matt. 19: 8, 9). Some of the most celebrated Rabbis are, in
the Talmud, charged with adultery. Paul's accusation, that
the Jews robbed temples, has been a puzzle to many. This
robbing of the temple, according to the context of his argu-
ment, must have been a species of idolatry, for he is charging
the Jews with doing the very things which they condemned.
They condemned stealing, and stole ; they denounced adultery,
and committed it ; they abhorred idols, yet robbed the temples
of them that they might worship them. Such is the clear
meaning, according to the context. But we have no evidence
that the Jews of Paul's day did such a thing. The charge is
doubtless historic. The Jewish history, in which they gloried,
showed that the fathers, in whom they had taken so much
pride, had done this thing over and over again, and the same
spirit was in their children, though more covertly concealed
(comp. Matt. 23: 29-32). The last question sums up the Jewish
misconduct: glorying in the law, as is shown in verses 17-20,
they yet dishonored the God of the law by transgressing it, as is
shown in this paragraph.] 24 For the name of God is blas-
phemed among the Gentiles because of you, even as it
is written. (Isa. 52: 5 ; Ezek. 36: 20-23,) By their conduct
the Jews had fulfilled the words of Isaiah and the meaning of
Ezekiel. The Gentiles, judging by the principle that a god
may be known by his worshipers, had, by reason of the Jews,
judged Jehovah to be of such a character that their judgment
became a blasphemy. (See also Ezek. 16: 5I-59-) Thus Paul
RIGHTEOUSNESS BY THE JEWS 315
took from the Jew a confidence of divine favor, which he had
because he possessed the law. But the law was not the sole
confidence of the Jew, for he had circumcision also, and he
regarded this rite as a seal or conclusive evidence that he be-
longed to the people of God, being thereby separated by an
infinite distance from all other people. He looked with scorn
and contempt on the uncircumcised, even using the term as an
odious epithet (Gen. 34: 14 ; Ex. 12: 48 ; i Sam. 17: 26 ; 2 Sam.
i: 20; Isa. 52: I : Ezek. 28: 10.) The apostle, therefore, turns
his fire so as to dislodge the Jew from this deceptive stronghold.
He drives him from his hope and trust in circumcision.] 25
For circumcision indeed profiteth, if thou be a doer of
the law : but if thou be a transgressor of the law, thy
circumcision is become uncircumcision. 26 If there-
fore the uncircumcision keep the ordinances of the
law, shall not his uncircumcision be reckoned for cir-
cumcision ? [In verse 25 the apostle takes up the case of the
Jew ; in verse 26 that of the Gentile. By circumcision the former
entered into a covenant with God, and part of the terms of his
covenant was an agreement to obey the law. Thus the law
was superior to circumcision, so much so that it, as it were,
disfranchised or expatriated an Israelite for disobedience, de-
spite his circumcision. On the contrary, if an uncircumcised
Gentile obeyed the law, then the law naturalized and received
him into the spiritual theocracy, notwithstanding his lack of
circumcision. The verses are not an argument, but a plain
statement of the great truth that circumcision, though bene-
ficial to the law-abiding, has no power to withstand the law
when condemning the lawless. In short, the Jew and Gentile
stood on equal footing, for, though the Jew had a better cove-
nant (circumcision) and a better law, yet neither attained to
salvation, for neither kept the law.] 27 and shall not the
uncircumcision which is by nature, if it fulfil the
law, judge thee, who with the letter and circumcision
art a transgressor of the law? [The Gentile, remaining
as he was by nature, uncircumcised, if he fulfilled the law, shall,
in his turn, judge the Jew, who was so ready to judge him
316 EPISTLE TO THE ROMANS
(v. i), who, with a written law and circumcision, was yet a
transgressor. The judging referred to is probably the indirect
judging of comparison. On the day of judgment, the Gentile,
with his poor advantages, will condemn, by his superior con-
duct, the lawlessness of the Jew. Comp. Matt. 11:21, 22;
Luke 11:31, 32.] 28 For he is not a Jew who is one
outwardly ; neither is that circumcision which is out-
ward in the flesh : 29 but he is a Jew who is one in-
wardly ; and circumcision is that of the heart, in the
spirit not in the letter ; w^hose praise is not of men, but
of God. [He is not a Jew in God's sight (though he is, of
course, such in the sight of the world) who is simply one with-
out; z. e., by being properly born of Jewish parents, nor is that
a circumcision in God's sight (though it is in the sight of the
world) which is merely fieshly. But he is the real, divinely
accepted Jew who is one within; i. e., who has in him the
spirit of Abraham and the fathers in whom God delighted
(John i: 47). His life may be hid from men, so that they may
see nothing in him to praise, but it is praiseworthy in the sight
of God, and circumcision is not that outward compliance with
the letter of the law — literal circumcision — but that inward
spiritual compliance with the true meaning of circumcision, the
cutting off of all things that are impure and unholy, and that
make the heart unworthy of an acceptance into the household
of God.]
III.
JEWISH PRIVILEGE DOES NOT DIMINISH GUILT,
AND THE SCRIPTURES INCLUDE BOTH
JEW AND GENTILE ALIKE UNDER SIN.
3: 1-20.
1 What advantage then hath the Jew? or what is
the profit of circumcision ? [Paul's argument was well cal-
culated to astonish the Jews. If some notable Christian should
argue conclusively that the Christian and the infidel stood on
an equal footing before God, his argument would not be more
JEWISH PRIVILEGE 317
startling to the church than was that of Paul to the Jews of
his day. They naturally asked the two questions found in this
first verse, so Paul places the questions before his readers that
he may answer them.] 2 Much every way: first of all,
that they were entrusted with the oracles of God. [To
the circumcised Jew God had given the Scriptures. The law,
the Psalms, the prophets were his, with all the revelations and
promises therein contained. They revealed man's origin, his
fall and his promised redemption; they also described the Re-
deemer who should come, and prepared men to receive him and
to believe him. How unspeakable the advantage of the Jew
in possessing such a record. But the Jew had not improved
this advantage, and so we may regard him as asking the apostle
this further question, ''But, after all, the greatest part of us
have not believed on this Jesus, and so what advantage were
our oracles to us in reality? " The apostle now answers this
objection.] 3 For what if some were without faith?
shall their want of faith make of none effect the faith-
fulness of God ? 4 God forbid : yea, let God be found
true, but every man a liar ; as it is written [Ps. 51:4],
That thou mightest be justified in thy words, And
mightest prevail vvrhen thou comest into judgment.
[True, the Jew, by unbelief, had failed to improve his advan-
tage in possessing the Scriptures ; but that did not alter the fact
that he had had the advantage. He had failed, but God had
not failed. Had the unbelief of the Jew caused God to break
his promises, then indeed might the advantage of the Jew have
been questioned, for in that case it would have proven a vanish-
ing quantity. But, on the contrary, God had kept faith, and
so the advantage, though unimproved, had been an abiding
quantity. And this accords with the holiness and sinlessness
of God. He is ever blameless, and because he is so, he must
ever be assumed to be so, even though such an assumption
should involve the presumption that all men are false and un-
true, as, indeed, they are in comparison with him : for David
testified to the incomparable righteousness of God, that it was
a righteousness which acquitted God of all unfaithfulness to his
318 EPISTLE TO THE ROMANS
words, and which causes him to prevail whenever men call
him to account or pass judgment upon him.] 5 But if our
unrighteousness commendeth the righteousness of
God, what shall we say? Is God unrighteous who
visiteth with wrath ? (I speak after the manner of
men.) [I am not expressing my own views, but those of the
man who objects to the truth I am presenting.] 6 God for-
bid : for then how shall God judge the world ? 7 But
if the truth of God through my lie abounded unto his
glory, why am I also still judged as a sinner? 8 and
why not (as we are slanderously reported, and as some
affirm that we say). Let us do evil, that good may
come? whose condemnation is just. [But some of you
Jews, objecting to my argument, will say, "According to your
statements, the unbelief and disobedience of us Jews, with
reference to God's Scripture, drew out, displayed and magnified
the faithfulness and goodness of God in fulfilling his Scripture.
Therefore, since our unbelief, etc., added to the glory of God
by commending his righteousness, is not God unjust to punish
us for that unbelief, etc., since it works such praiseworthy
results?" My answer is, God forbid that sin should become
righteousness, for if sin ceases to be sinful, how shall God judge
the world, since then there shall be no sin to be condemned
or punished ? You see, then, the absurdity of your question,
since it is a practical denial of the divinely established fact
that there is to be a day of judgment. Sin, though it may, by
its contrast, display the righteousness of God, is nevertheless
utterly without merit. As an illustration, my case is analogous
to yours. You arraign me before the bar of Jewish opinion,
even as you yourselves are arraigned before the bar of God ;
yet you would not permit me to use before you the very same
argument which you are seeking to use before God. You Jews
regard me as a sinner, and charge me with being untrue to
the Jewish religion, and with being a false representative of it,
in that I declare it to be fulfilled in the gospel. Now, my lie (as
you consider it), in this respect, redounds to the glory of God
by being a contrast to his truthfulness. But would you Jews
JEWISH PRIVILEGE 319
acqurt me of the sin of heresy if I should make use of this your
argument? And, again, if your reasoning is correct, why
should I not, as certain, meaning to slander me, report that I
do, and affirm that I say. Let us do evil that good may come ?
But those who avow such principles are justly condemned.
Thus Paul showed that, in condemning him (though falsely),
they condemn the very argument which they were seeking to
affirm in verse 5.] 9 What then ? are we [Jews] better than
they ? [The Gentiles.] No, in no wise : for we before laid
to the charge both of Jews and Greeks, that they are all
under sin [Having met the effort of the Jew to make an excep-
tion in his case, as set forth in verse 5, the apostle now reaffirms
his original charge of universal unrighteousness, in which both
Jews and Greeks were involved. This charge he further
proves by an elaborate chain of quotations, taken from the Old
Testament, and chiefly from the Psalms] ; 10 as it is written,
There is none righteous, no, not one; 11 There is
none that understandeth. There is none that seeketh
after God ; 12 They have all turned aside, they are to-
gether become unprofitable ; There is none that doeth
good, no, not so much as one [Ps. 14: 1-3 ; 53: 1-3] : 13
Their throat is an open sepulchre ; With their tongues
they have used deceit [Ps. 5: 9] : The poison of asps is
under their lips [140: 3] : 14 Whose mouth is full of
cursing and bitterness [Ps. 10: 7] : 15 Their feet are
swift to shed blood ; 16 Destruction and misery are in
their ways ; 17 And the way of peace have they not
known [Isa. 59: 7, 8] : 18 There is no fear of God before
their eyes. [Ps. 36: i. The above quotations are placed in
logical order. " The arrangement is such," says Meyer, " that
testimony is adduced : first, for the state of sin generally (vs.
10-12); second, the practice of sin in word (vs. 13, 14) and
deed (vs. 13-17); and third, the sinful source Q>i the whole —
V. 18."] 19 Now we know that what things soever
the law saith, it speaketh to them that are under the
law^ [z. e., to the Jews] ; that every mouth may be stopped,
and all the world may be brought under the judgment
320 EPISTLE TO THE ROMANS
of God : 20 because by the works of the law shall no
flesh be justified in his sight; for through the law
Cometh the knowledge of sin. [Having, by his quotations
from the Old Testament, shown that the Jew was sinful, the
apostle sets forth the result of this sin. Does the law provide
any remedy ? Is the Jew right in hoping that it shall afford
him immunity from his guilt ? These questions have been for
some time before the apostle, and they now come up for final
answer. We, says he, universally accept the truth that when
the law speaks, it speaks to those who are under it. If, there-
fore, it has no voice save condemnation — and it has no other —
and if that voice is addressed particularly to the Jew — and it
is — his state is no better than that of the Gentile ; he is con-
demned ; and the law thus speaks for this very purpose of
silencing the vain, unwarranted confidence of the Jew, that he
may see himself in the same condition as the Geniile, and
brought, with the rest of the world, under the condemnation
of God ; and there can be no legal escape from this condemna-
tion, because, by the works of the law, it is impossible for
humanity, in its frailty, to justify itself in God's sight — nay, the
law works a directly contrary result, for through it comes the
knowledge and sense of sin, and not the sense of pardon or
justification.]
Subdivision C.
THE UNIVERSAL NEED OF RIGHTEOUSNESS
SATISFIED BY THE GOSPEL PROCLAMA-
TION OF RIGHTEOUSNESS BY FAITH.
3: 21-4: 25.
I.
NEITHER JEW NOR GREEK CAN OBTAIN RIGHT-
EOUSNESS OTHERWISE THAN BY
THE GOSPEL.
3:21-31.
21 But now apart from the law a righteousness of
God hath been manifested, being witnessed by the
RIGHTEOUSNESS BY THE GOSPEL 321
law and the prophets [Having shut up all under condem-
nation for sin under the law with its works, Paul turns now to
point all to freedom and justification under the gospel with
its grace. This section of the Epistle is, therefore, as Bengel
observes, "the opening of a brighter scene." There was no
justification under the Mosaic dispensation, says the apostle ;
but now, under the dispensation of Christ (v. 26; ch. 16: 26), a
righteousness apart from or independent of the law, having
God as its author, and proceeding from God, and long hid in
the councils of God, has been at last manifested (ch. 16: 25, 26;
I Tim. 3: 16). Having thus distinctly announced this new jus-
tification, Paul proceeds to give details, the first of which is a
statement that it did not come unannounced or unheralded, for
in their types, promises and prophecies (Gen. 15: 6 ; Hab. 2: 4)
both the law and the prophets foretold that this righteousness
would be revealed] ; 22 even the righteousness of God
through faith in Jesus Christ unto all them that be-
lieve ; for there is no distinction ; 23 for all have
sinned, and fall short of the glory of God ; 24 being
justified freely by his grace through the redemption
that is in Christ Jesus [The apostle adds four additional
details, viz.: i. This justification is conditional, being obtained
through faith in Jesus Christ. 2. It is bestowed upon Jew and
Gentile without distinction, for both classes, having failed to
attain that perfection of righteousness and character which is
the glory of God, are equally condemned without it. 3. It is
a free gift, bestowed by God's grace or favor. 4. It was ob-
tained as a redemption by the giving of Jesus Christ as a ransom
(i Cor. 6: 30). The last detail is further elaborated in what
follows] : 25 whom God set forth to be a propitiation,
through faith, in his blood, to show his righteousness
because of the passing over of the sins done afore-
time, in the forbearance of God ; 26 for the show^ing,
/ say^ of his righteousness at this present season : that
he might himself be just, and the justifier of him that
hath faith in Jesus. [God set forth (or exhibited in his
blood on the cross) Jesus Christ to be a propitiatory sacrifice
322 EPISTLE TO THE ROMANS
(z. e., a sacrifice which would justify God in pardoning sinners)
for the benefit of those who, through faith in him, would pre-
sent him to God as such. And God thus set him forth as a
bloody sacrifice, that he might in him, show his righteousness
{.i. e., his retributive justice, his hatred of sin, and firmness in
punishing it), for this retributive justice of God had for a long
time been obscured by his conduct towards sinners, for he had
passed over, or left only partially punished, the sins done afore-
time {i. e., all sins committed before Christ's death), for he
had neither fully forgiven nor fully punished them, but had
passed them over, reserving the full punishment of them to
inflict it upon Jesus when suffering upon the cross (Isa. 53: 4-6) ;
that full forgiveness also might flow from the cross (John i:
29; I John i: 7; Rev. 1:5; 7: 14), God forbearing to punish
man because he anticipated this method of pardoning him.
Thus God explained, or made clear, his former conduct, by
setting forth, in these days, his crucified Son as a propitiatory
sacrifice, that he might show himself, not just in condemning,
but just and yet the justifier of him that hath faith in Jesus.
Thus Paul makes it apparent that the sacrifices of the Old
Testament were types, and because of them God showed for-
bearance, looking forward to Christ, the real propitiatory sacri-
fice, in whose sufferings on the cross God punished sin, that
he might show mercy and grant pardon to the sinner. The
propitiatory sacrifice of Christ could only take place with his
free and full consent, for it would have else been unjust to
punish one being for the sin of another.] 27 Where then is
the glorying? [2: 17, 23.] It is excluded. By what
manner of law ? of works ? Nay : but by a law of
faith. [In all that portion of this Epistle embraced between
2: 17-3: 20, Paul has been demolishing the boastful spirit of the
Jew. As he ends his successful argument, he pauses now to
ask, triumphantly. What is left of this boasting? If a man is
saved not as a righteous person, but as a pardoned criminal,
where is there room for boastfulness ? There is none at all ;
it is excluded. But by what law or principle is it excluded ?
by that of works ? No ; for such a law tends to foster it ; but
RIGHTEOUSNESS BY THE GOSPEL 323
by the law or principle of faith. The law of works, which says,
"Do this if thou wouldst live," tended to develop a spirit of
self-righteousness; but the law of faith, which says, "Believe
on the Lord Jesus, and thou shalt be saved," silences all boast-
ing.] 28 We reckon therefore that a man is justified
by faith apart from the works of the law. 29 Or is
God the God of Jews only ? is he not the God of Gen-
tiles also ? Yea, of Gentiles also : 30 if so be that God
is one, and he shall justify the circumcision by faith,
and the uncircumcision through faith. [Therefore, as
the conclusion of the whole argument, we reckon that every
man, be he Jew or Gentile, is justified by faith apart from the
works of the law. If only those who kept the law of Moses
could be justified, then only could Jews be justified, for they
alone possessed this law, and it is addressed only to them. But
this state of affairs would belie the character of God. Does
he not create, feed and govern the Gentiles? and is he not
then the God of the Gentiles ? Or are there two Gods : one
for the Jew and one for the Gentile ? The question is absurd ;
there is but one God, and he is God both of the Jews and Gen-
tiles, and as each race is alike wholly dependent upon him, he
must deal impartially by each ; and this he does, for he saves
both Jew and Gentile in the same manner; i. e., by faith. It
may be well to note, in this connection, that Luther added the
word "alone" to this verse, thus: "We reckon, therefore,
that a man is justified by faith alojie." In combating the error
of Rome (that men are justified by works), Luther fell into
another error, for repentance is as much a means of justifica-
tion as faith, and there is no mei'it in either of them. The
meritorious cause of our justification is the atoning blood of
Christ, and by faith, repentance, baptism, etc., we appropriate
the blood of Christ. These acts, on our part, do not make us
worthy of justification, but they are the conditions fixed by
Christ, on compliance with which he invests us with the bene-
fits of his blood; z. e., justifies us.] 31 Do we then make
the law^ of none effect through faith ? God forbid : nay,
we establish the law. [Does the conclusion, proved by my
324 EPISTLE TO THE ROMANS
argument, make the law of none effect? God forbid: on the
contrary, it establishes the law by clearing it of misunder-
standing. It was given to show that no man could attain salva-
tion by self-righteousness, and we establish it by showing that
it accomplished the end for which it was framed. We have
shown that it was of no service to justify men ; but of great
service to convict them of sin, and thus lead them to Christ for
justification.]
II.
THE GOSPEL METHOD OF JUSTIFICATION, EX-
EMPLIFIED IN THE CASES OF ABRAHAM
AND DAVID, MUST BE APPLIED BOTH
TO THE LITERAL AND SPIRITUAL
SEED OF ABRAHAM.
4: 1-25
1 What then shall we say that Abraham, our fore-
father, hath found according to the flesh ? [The word
" found " means " obtained " (Heb. 9: 12) or " got " (Luke 9:
12). Knowing that the Jew would resist and controvert his
conclusion that the Jew would have to be justified by faith, just
as the Gentile, Paul further confirms his conclusion by a test
case. For the test he selects Abraham, the father of the race,
and the earthly head of the theocracy. No more fitting indi-
vidual could be chosen, for the nation had never claimed that
it had risen higher than its head ; therefore, whatever could be
proved as to Abraham must be conceded to be true as to all.
What, says Paul, in the light of our proposition, shall we say
that Abraham, our forefather, hath obtained, by his fleshly
nature, apart from the grace of God; i. <?., as a doer of the law
(Gal. 3: 2, 3) ? Surely, he obtained nothing whatever in this
manner.] 2 For if Abraham was justified by works, he
hath whereof to glory; but not toward God. 3 For
what saith the scripture? [Gen. 15:6] And Abraham
believed God, and it was reckoned unto him for right-
GOSPEL METHOD OF JUSTIFICATION 325
eousness. [Now, of course, Abraham was some way justi-
fied. If he was justified by works, as you Jews suppose, he has
ground for glorying toward God, for he can claim his justifica-
tion from God as a debt due to him; but we hear of no such
glorying toward God, and hence he was not justified by works.
On the contrary, we hear that he was justified by faith, for the
Scripture says that he believed God and his belief was counted
unto him for righteousness.] 4 Now to him that worketh,
the revsrard is not reckoned as of grace, but as of debt.
5 But to him that worketh not, but believeth on him
that justifieth the ungodly, his faith is reckoned for
righteousness. [Let us illustrate our point by the case of a
workman. If the workman does all he agreed to do, then his
reward or hire is due him, not as a matter of grace or favor, but
as a just debt. But if, on the contrary, the workman does not
fulfill his agreement at all, but merely believes the promise of
his employer that he shall nevertheless be paid, then the hire is
not hire at all ; it is a mere gift of grace and favor, and not a
debt. Now, this latter is the position occupied by Abraham,
and by every one that believeth on him that justifieth the un-
godly, for their faith is reckoned unto them for the works of
the law — those works of righteousness which they promised to
do, but never performed. The sentence is very elliptical, the
apostle mingling the illustration with its application, in the on-
rushing of his thought.] 6 Even as David also pronounceth
blessing upon the man, unto whom God reckoneth
righteousness apart from works, 7 saying [Ps. 32: i, 2],
Blessed are they w^hose iniquities are forgiven, And
w^hose sins are covered. 8 Blessed is the man to w^hom
the Lord will not reckon sin. [The quotation from David
does not show a positive imputation of righteousness, but a
negative one — a refusal to reckon the unrighteous. *Tt is
implied," says Alford, **by Paul, that the remission of sin is
equivalent to the imputation of righteousness, that there is no
negative state of innocence, none intermediate between ac-
ceptance for righteousness and rejection for sin." This ac-
cords with the entire trend of Scripture, which recognizes but
22
326 EPISTLE TO THE ROMANS
two great classes : those who shall stand upon the right, and
those who shall pass to the left in the judgment. Paul has
now concluded his first point in the test case of Abraham — he
has shown that he was justified by faith, and that such a justi-
fication was recognized by David, and pronounced blessed.
He now takes up the second point, and shows that if Abraham
was not justified by the doing of the law, neither was he by
the rite of circumcision. In this part of the argument it
should be borne in mind that God declared Abraham justified
by faith at least thirteen years before Abraham submitted to
the rite of circumcision. Moreover, he unites Abraham with
all the uncircumcised, and tries the case of all in Abraham.]
9 Is this blessing then pronounced upon the circum-
cision, or upon the uncircumcision also? for we say,
To Abraham his faith was reckoned for righteousness.
10 How then was it reckoned? when he was in cir-
cumcision, or in uncircumcision ? Not in circumcision,
but in uncircumcision [Do the words of David apply only
to the Jews, the circumcised, or do they likewise apply also to
the Gentiles, the uncircumcised? Surely they apply to the
uncircumcised, for they describe the blessing which Abraham
enjoyed before his circumcision. Of what use, then, was cir-
cumcision, and why did Abraham receive it?]: 11 and he
received the sign of circumcision, a seal of the right-
eousness of the faith which he had while he was in
uncircumcision : that he might be the father of all them
that believe, though they be in uncircumcision, that
righteousness might be reckoned unto them ; 12 and
the father of circumcision to them who not only are
of the circumcision, but who also walk in the steps
of that faith of our father Abraham which he had in
uncircumcision. [Now, circumcision was not given to Abra-
ham to justify him, but as a seal, or token, that he had ob-
tained righteousness by faith. Moreover, it was given to him
that he might become the father of all believing Gentiles, God
having agreed to make him the head or spiritual father of all
those saved by Christ on condition of his being circumcised.
GOSPEL METHOD OF JUSTIFICATION 327
and Abraham having been circumcised " order to obtain this
exalted honor, and thirdly, that he might be the spiritual father
of those who are not only circumcised like him, but walk in
the steps of that faith of his of which circumcision was the
seal. Thus circumcision was the seal that God had made
Abraham the father of all who believe in God, and are justified
by their belief, whether they belong to the Jews, who, in the
earlier ages, had the better opportunity to believe, or to the
Gentiles, who had that better opportunity in these latter ages.]
13 For not through the law was the promise to Abra-
ham or to his seed that he should be heir of the world,
but through the righteousness of faith. [In this third
division of his argument Paul shows that Abraham did not ob-
tain the promise of heirship for himself and his seed through
the agency of the law, but by reason of the righteousness
reckoned to him because of his faith. Many promises were
given to Abraham (Gen. 12: 7; 13: 14, 15 ; 15: 13 ; 17: 8; 22: 17),
and Paul sums them all up in the phrase, "that he should be
heir of the world." This phrase has been variously explained,
but it obviously means that Abraham should inherit the world
as his spiritual children, and that his children should inherit it
also as their spiritual family or household. The heirship of
Abraham in no way conflicts with that of Christ or God. Comp.
8: 17.] 14 For if they that are of the law are heirs, faith
is made void, and the proniise is made of none effect :
15 for the law worketh wrath ; but where there is no
law, neither is there transgression. [Abraham had, by
reason of his human nature, to be justified by his faith. If
justification had to be earned, and men had to seek it by the
works of the law, then faith — all the things which we hope for
and believe in — would be made void.] 16 For this cause
it is of faith, that it may be according to grace ; to the
end that the promise may be sure to all the seed ; not
to that only which is of the law, but to that also which
is of the faith of Abraham, who is the father of us all
17 (as it is written [Gen. 17: 5], A father of many nations
have I made thee) before him whom ye believed, even
328 EPISTLE TO THE ROMANS
God, who giveth life to the dead, and calleth the things
that are not, as though they -were. 18 Who in hope
believe against hope, to the end that he might become
a father of many nations, according to that which had
been spoken. So shall thy seed be. [Now, since a right-
eousness of law is unattainable by men, the inheritance was
bestowed because of a righteousness of faith, that it might be
a free gift, and that all the promises concerning it might be
sure, to the entire household. Not only to that division of
Abraham's spiritual children who are under the law (believing
Jews), but also to that part who are only his children by reason
of a like faith with him (believing Gentiles), for Abraham is
the father of all believers, whether Jews or Gentiles ; as it is
written, **A father of many nations have I made thee." And
Abraham was such a spiritual father in the estimate of God,
who, in his omnipotence and omniscience, gives life to the
dead (and, from a child-bearing standpoint, Abraham and
Sarah were as good as dead), and speaks of unborn and as yet
non-existent children as though they already had being. And
God spoke thus to the man who, when nature withheld all
reason to hope, still hoped for the purpose of obtaining from
God the fulfillment of the promise that he should be the father
of many nations, according to God's gracious assurance, when
he bade Abraham look upon the stars, and said, " So shall thy
seed be." The word "made," in verse 17, means to constitute
or appoint. "This word," says Shedd, "denotes that the pater-
nity spoken of was the result of a special arrangement or econ-
omy. It would not be used to denote the merely physical
connection between father and son." Such a word is to be
expected, for the promise was that Abraham was to be a
spiritual, not a fleshly, father of many nations. Again, it is
fittingly said that Abraham was such in God's sight, for it was
God, and not man, who thus anticipated the future. Though
Abraham and Sarah were long past the age of child-bearing,
and though it was to be many centuries before Abraham would
have spiritual children, begotten of the gospel among the Gen-
tiles, yet God spoke of him as the father of many nations; fore-
GOSPEL METHOD OF JUSTIFICATION 329
knowing his own power and foreseeing his own workings, God
meant both to make him a father in the near future, and to
give him a spiritual seed among the Gentiles in the remote
future.] 19 And without being weakened in faith he
considered his ow^n body now as good as dead (he
being about a hundred years old), and the deadness of
Sarah's womb ; 20 yet, looking unto the promise of
God, he wavered not through unbelief, but waxed
strong through faith, giving glory to God, 21 and being
fully assured that what he had promised, he was able
also to perform. [This paragraph explains the clause in
verse i8, which sets forth how Abraham "in hope believed
against hope." God promised Abraham a son, and though
nature told him that it was now impossible for him to have a
son, by reason of his own age, and the age of his wife, yet
Abraham believed that (the promise of) God was more potent
than (the laws of) nature, and in this belief he waxed strong,
and glorified God above nature, being fully assured that God
was able to perform all that he promised.] 22 Wherefore
also it was reckoned unto him for righteousness.
[Abraham, like all others, could not honor God by rendering
perfect obedience to his will, but he could honor him by being
fully persuaded that he would keep his word, though to do so
might seemingly involve an impossibility. It was this act of
honoring God by belief which was reckoned unto Abraham for
righteousness. Faith still thus honors God when it trusts that
God can love a sinner and save him notwithstanding his lost
condition. "The sinner," says Hodge, "honors God, in trust-
ing his grace, as much as Abraham did in trusting his power."]
23 Now it was not written for his sake alone, that it
was reckoned unto him ; 24 but for our sake also, un-
to whom it shall be reckoned, who believe on him that
raised Jesus our Lord from the dead, 25 who was de-
livered up for our trespasses, and w^as raised for our
justification. [Now, Moses, when he recorded the fact that
Abraham was accounted righteous for his faith, did not do so
for the sole purpose of giving Abraham the honor due him, but
330 EPISTLE TO THE ROMANS
he also recorded the fact for our sakes also, unto whom a like
righteousness shall be reckoned because we believe on God
the Father that raised Jesus our Lord from the dead, even
Jesus who was delivered up to die for our sins, and raised from
the dead for our justification. This paragraph shows that our
belief is very similar to that of Abraham. If Abraham be-
lieved that God could accomplish seemingly impossible things
concerning his son Isaac, so we likewise believe that God ac-
complished, and will accomplish, seemingly impossible things
through Jesus, who, according to the flesh, was also a son of
Abraham. In both cases it is no mere abstract belief in God,
but a concrete belief as to certain facts accomplished and to be
accomplished by God. In verse 25 Paul presents the twofold
nature of Christ's propitiatory work, for he was both sacrifice
and priest. He offered himself and was delivered up as a
sacrifice for our sins, and he was raised from the dead and
ascended to heaven that he might, as High Priest, present his
blood before the face of God in a heavenly sanctuary for our
justification, thus completing his high-priestly duties or offices —
Heb. 9: 11-28.]
Subdivision D.
RESULTS OF CHRIST'S LIFE DISCUSSED,
AND SHOWN TO BE CAPABLE OF AS
LIMITLESS UNIVERSALITY AS THE
RESULTS OF ADAM'S LIFE.
5: 1-21.
I.
RESULTS OF THE JUSTIFICATION WROUGHT BY
CHRIST, VIZ.: PEACE, HOPE, LOVE
AND RECONCILIATION.
5:1-11.
1 Being therefore justified by faith, we have peace
with God through our Lord Jesus Christ; 2 through
whom also we have had our access by faith into this
RESULTS OF THE JUSTIFICATION 331
grace wherein we stand ; and we rejoice in hope of the
glory of God. [Having fully established justification by faith
as a fact beyond all controversy, the apostle now proceeds to dis-
play its fruits and benefits. Therefore, says he, being justified or
accounted righteous because of our faith, we have, through the
merits of Jesus Christ, obtained peace with God ; that is to say,
we have the -friendship of God, and our disquieted conscience
has grown tranquil in the assurance that God no longer regards
us as enemies, to be subdued, or criminals, to be punished.
And, through the merits of Christ, we have also entered, by
faith, into this gracious state of covenant relationship, favor,
fellowship and communion with God which is now accorded us,
and by which we are now strengthened and established, and
we have hope of that infinitely greater fellowship and com-
munion which we shall enjoy when we stand at last in the
revealed glory of God — John 17:24; Rev. 21:11; 22:4, 5.]
3 And not only so, but w^e also rejoice in our tribu-
lations : knowing that tribulation worketh stedfast-
ness ; 4 and stedfastness, approvedness ; and ap-
provedness, hope : 5 and hope putteth not to shame ;
because the love of God hath been shed abroad in our
hearts through the Holy Spirit which was given unto
us. [But the joy of the believer is not confined to this expec-
tation of future good ; he rejoices also in present evils, even in
tribulation, because tribulation develops in him those elements
of character which make him useful here, and prepare him for
heaven hereafter; for tribulation teaches him that patience or
steadfastness which endures without flinching, and this stead-
fastness wakens in him a sense of divine approval, and the
thought that God approves adds to his hope that he shall obtain
the blessings of the future world, and this hope is not so fickle
as to disappoint or mock him, but gives him triumphant cer-
tainty, because the love which God has towards him fills his
heart, being inwardly manifested to him by the Holy Spirit,
who is given to all believers — at the time of their regeneration.]
6 For w^hile w^e were yet weak, in due season Christ
died for the ungodly. 7 For scarcely for a righteous man
332 EPISTLE TO THE ROMANS
will one die : for peradventure for the good man some
one would even dare to die. 8 But God commendeth
his own love toward us, in that, while we were yet
sinners, Christ died for us. 9 Much more then, being
now justified by his blood, shall w^e be saved from the
wrath of God through him. 10 For if, while we were
enemies, we were reconciled to God through the death
of his Son, much more, being reconciled, shall we be
saved by his life ; 11 and not only so, but we also re-
joice in God through our Lord Jesus Christ, through
w^hom w^e have now^ received the reconciliation. [We
have here the external evidences or manifestations of that love
of God which, shed abroad in the heart of the Christian, forms
the basis of his hope. Before we were strengthened and es-
tablished by covenant, justification, or any of the blessings of
a state of grace (verse 2), yea, even while we were in that
helpless weakness of sin which so incapacitated us as to render
us incapable of goodness, Christ, at the time appointed by the
Father as best for all (at the time when the disease of sin
raging in the human race had reached its climax), died for our
benefit, though we were then reckoned among the unknown
and the ungodly. And how apparent was the love of this
action on his part, for though men are reluctant and unwilling
enough to die for a righteous, z. e., a just or upright, man, and
might, perhaps, be persuaded to die for a good, /. e., a loving
and a benevolent, man, yet God commends to us the love he
bears towards us, in that we see that he gave Christ to die for
us while we were not good, no, not even upright, but while we
were sinners. And no wonder that such a love becomes to us
a source of hope, for, viewing the situation as to our previous
and present states, if he did this for us while in a sinful or un-
justified state, much more will he now save us from wrath and
deserved punishment, since we are now in a justified state,
being cleansed of all our sins by the blood of Jesus. And view-
ing the situation as to Jesus, and his past and present power,
if, by dying, he exercised such a power over our lives that he
reconciled us to God, much more, being made amenable to his
RESULTS OF THE JUSTIFICATION ^'^'^
power by being thus reconciled, shall he be able, by the greater
power of his life (for the living Christ is more powerful than a
dead one), to keep us in the way of life, and ultimately save
us. Thus we see that peace, and a covenant state, and joy
triumphing over tribulations, and hope founded on the love of
God, are all fruits of justification ; but the apostle, in verse ii,
adds one more: Not only, says he, do all these fruits result,
but there is yet another, viz.: we rejoice in God. We no
longer rejoice in rites, ceremonies, ancestries, or legal right-
eousness, or any such thing ; on the contrary, we rejoice in
God, approaching him through our Lord Jesus Christ, through
whom God has also approached us, for through him we have
now received this reconciliation which causes us to rejoice in
God. In verse 6, instead of saying that Christ died for us, the
apostle uses the abstract term "the ungodly." Had he used
the pronoun "us," it might have confused the mind of his
readers, for they might have applied it to themselves as Chris-
tians, "us" indicating the unity of church fellowship. But the
term "ungodly" admits of no misconstruction ; it describes the
scattered, the unknown, the lost.]
II.
ADAM, THE TRESPASSER UNTO DEATH, CON-
TRASTED WITH CHRIST, THE RIGHTEOUS
UNTO LIFE.
5: 12-21.
12 Therefore, as through one man sin entered into
the world, and death through sin ; and so death passed
unto all men, for that all sin :— 13 for until the law sin
w^as in the world ; but sin is not imputed when there
is no law. 14 Nevertheless death reigned from Adam
until Moses, even over them that had not sinned after
the likeness of Adam's transgression, who is a figure
of him that was to come. [The comparison opened in verse
334 EPISTLE TO THE ROMANS
12 is carried through various contrasts and correlations until it
closes, as modified by the intervening verses, in verse i8. Add-
ing to verse 12 the modifications which appear in verse 18,
and skipping the intervening correlations, that we may get the
connection, and have the central thought clearly before us, we
would paraphrase thus : Now, since Christ is the source of jus-
tification and all its benefits, we submit to you a comparison
between him and Adam, who is the source of condemnation
and all its hardships, thus: As through the act of the one man,
Adam, sin entered into the world, and as through this one sin
death also entered, so that for this one sin the sentence of death
passed upon us all, even so through the one act of the one,
Christ (viz.: his suffering on the cross), the free gift of being
accounted righteous came unto all men to justify them {i. e.,
to release them from the sentence of death which came upon
them by Adam's sin), that they might live. Such is the central
thought of the remainder of this chapter. But we have antici-
pated the full comparison, and the reader must bear in mind,
in the perusal of what follows, that Paul is working it out, and
does not complete it until verse 18. With verse 13 Paul enters
on a proof that all sinned in Adam, and incurred the death
penalty by reason of his sin as their federal head, and not by
reason of their own individual sins. To understand his argu-
ment, we must remember that God gave a law of life and death
to Adam, and then refrained from giving any law like it until
the days of Moses. The law of Moses was also one of fife and
death. It provided that those who kept it should live, and that
those who failed to keep it should die. But as none kept it, it
became a general law, involving all under it in the condemnation
of death. It is clear, therefore, that Adam died for his own
sin, and equally clear that those who lived under the Mosaic
law might have died for their own sin as well as for Adam's
sin. But for whose sin did those die who lived in the twenty-
five centuries between Adam and Moses ? Clearly they died
for the sin committed by Adam, their head. Keeping these
things before us, we follow Paul's reasoning thus : It is clear
that men die because they sinned in Adam, their federal head,
ADAM AND CHRIST . 335
and not because they committed sin in their individual ca-
pacity ; for though it is true that the people living in the world
from the days of Adam until the giving of the law committed
sin, yet where there is no law condemning to death (and there
was none such in those days) sin is not imputed so as to incur
the sentence of death. Therefore, in this absence of law, the
people of that day would have lived in spite of their own indi-
vidual sins; nevertheless, death reigned from Adam until
Moses, even over those who had not broken any law having a
death penalty attached to it, as did Adam, who, in his repre-
sentative capacity as head of the race, was a figure or a type
of the coming Christ, who was also to be manifested as a repre-
sentative head of the race. It may be noted here that some,
by reason of their gross wickedness, may have been specially
punished by death, as, for instance, those who were obHterated
by the deluge, or those who were burned in the flames of
Sodom, etc., and also it may be observed that murderers
should suffer death for their sin (Gen. 9: 6). But there was no
general law involving all in the death penalty, and such special
instances in no way weakened Paul's argument, for these, in-
deed, died by special dispensation of providence, on account of
their peculiar wickedness ; but they would have died just the
same, under the decree passed upon Adam, if they had never
been guilty of this peculiar wickedness, just as all others died
who were not thus guilty. In other words, individual guilt did
not bring th*e death sentence, for it already rested on all; it
only brought a sudden, summary and peculiar mode of death
upon these particular sinners, so as to stamp them as abnor-
mally wicked.] 15 But not as the trespass, so also is
the free gift. [Thus far Paul has told us that Adam is the
source of sin, condemnation and death, and that he is a type
of Christ. In this fifteenth verse he qualifies the relation of
type and antitype by a statement that their resemblance does
not hold good in all respects, for the sin of Adam is not like
the free gift of Christ when he offered himself upon the cross.
Not only do these two acts differ in their very essence, one
being the perfection of self-indulgence, with power to kill, and
336 EPISTLE TO THE ROMANS
the other the perfection of self-sacrifice, with power to make
alive ; but, as might be expected, there is a world-wide differ-
ence, both as to the results, and as to the range or scope, and
the certainty of the results. With these thoughts Paul now
concerns himself.] For if by the trespass of the one the
many died, much more did the grace of God, and the
gift by the grace of the one man, Jesus Christ, abound
unto the many. [If Adam's one act of sin brought death
upon the race, so that all men die because of his act, much
more did the goodness or favor of God and the gift of life
by the goodness or favor of one man, Jesus Christ, abound
unto the many. We are here informed that the result of the
sacrificial act of Christ fully reversed and nullified the effects
of the act of Adam, and that it did even much more. The
effect, in other words, had in all points as wide a range, and
in some points a much wider range, than that of Adam's act.
Without explaining how it is as wide-reaching as Adam's act,
the apostle presses on to tell in what respects the act of Christ
is wider. But, to avoid misunderstanding, we should pause to
see how Christ's act equaled and nullified Adam's act. Adam,
as progenitorial head of the race (i Tim. 2: 13 ; i Cor. 11:8),
involved, by his sin, all the race in natural death — death with-
out any hope of a resurrection, much less of immortality.
Christ, as creative head of the race, by his righteousness
redeemed all from this natural death by accomplishing for all
the resurrection of the dead. So far, the act of Christ merely
cancels the act of Adam. If the act of Christ had had no
wider effectiveness than this, it would have been insufficient
for man's needs. It would doubtless have sufficed for infants,
and others whom immaturity and mental incapacity rendered
incapable of individual sin, but it would have fallen short of
the needs of those who, in addition to their sin in Adam, had
other sins of their own for which to answer. The hope of the
world lies, therefore, in the "much more" which Paul states.
Again, we should notice that if we had only Adam's sin to
answer for, then the teaching of this passage would establish
the doctrine of universal salvation, for Christ's act completely
ADAM AND CHRIST ?>i7
counteracted Adam's act. But there are other sins beside
that first one committed by Adam, and other punishments
beside natural death. It is in its deaHngs with those that the
range of Christ's act exceeds that of Adam, and it is here also
that salvation becomes limited. The resurrection (which nul-
lifies the effect of Adam's act), though a form of justification,
precedes the hour of judgment, and hence can not be final
justification, for the latter is the product of the judgment.
Moreover, the resurrection' which Christ effects, as federal
creative head of the race, does not depend upon faith ; for all,
the believing and the unbelieving, the just and the unjust,
have part in it. But the justification which comes after that
resurrection depends upon other relations and provisions. In
administering this final justification, Christ stands as the federal
regenerative head (the headship which peculiarly pertains to
the church, and not to the race — Eph. i: 22, 23), and bestows it
upon that part of the race which has been regenerated by faith.
This headship, therefore, is conditional, and the salvation which
depends upon it is not universal, but conditioned on faith. To
illustrate by a figure, there are two doors which we must pass
in order to inherit eternal life. The first is natural death. This
door was closed for all by Adam, and opened for all by Christ.
The second is the judgment. This door was closed for all
having capacity to sin by their own individual sins, and opened
by Christ for those who shall be justified through belief in him.
Therefore, in teaching that Christ leads all through the first
door, Paul has not taught universal salvation, for true, complete
salvation lies beyond the second door. Justification from the
sin of Adam is one thing, and final justification from out own
sins is quite another.] 16 And not as through one that
sinned, so is the gift: for the judgment came of one
unto condemnation, but the free gift came of many
trespasses unto justification. [The apostle here makes
mention of the main particular, wherein the effect of Christ's
act has a wider range than the effect of Adam's act. It may
be well to observe, at this point, that wherever the act of Christ
is simply equal in range to that of Adam, the effect is uncon-
338 EPISTLE TO THE ROMANS
ditional ; but wherever the range exceeds that of Adam, then
it becomes conditional upon faith, and is only enjoyed by
believers. Paul does not here pause to bring out this important
detail, but it is abundantly set forth by him elsewhere, and by
other New Testament writers, so that it is, of course, implied
here. Moreover, says he, the sentence of condemnation which
came through the one person, Adam, though it comprehended
the whole human family, is not as wide-reaching as the free
gift, or justification, which came through Christ, for the judg-
ment came because of one sin ; but the free gift of justification
came as to many trespasses to pardon them. In other words,
the bestowal of justification exceeded in quantity the bestowal
of condemnation; for one condemnation was given for one sin,
but the justification was bestowed many times because of many
sins. If Christ's one act of sacrifice had simply counteracted
the effects of the one sin of Adam, then there would have been
equality; but it did much more, for it also effected the justi-
fication of the countless trespasses of believers who obtained
pardon by reason of it. How great is the efficacy of our Lord's
sacrificial act ! If one single sin brought death upon the entire
human family, how unspeakably awful is its power ! Who can
measure the destructive force and the eternal energy of a single
sin ? Who then can estimate the justifying power of the sacri-
fice of Christ, since it nullifies, for believers, the accumulative
power of the incalculable numbers of sins committed by in-
numerable sinners, in all the untold moments of human lives,
each sin of which carries a destructive force which no lapse of
ages can exhaust? No wonder, then, that we are told that
there is no "other name under heaven, that is given among
men, wherein we must be saved." We should note also that
Paul does not here say that the sacrifice of Christ justifies all
mankind from their many trespasses. This would be Univer-
salism. He merely contrasts the power of one sin with that
greater power which nullifies the effect of many sins, and thus
shows that the range of Christ's act exceeded that of Adam.
To counteract Adam's one sin in a million of his descendants,
is a narrower work than to counteract the more than a million
ADAM AND CHRIST 339
sins committed by any mature sinner, much less the unthink-
able number committed by millions of sinners.] 17 For if,
by the trespass of the one, death reigned through the
one ; much more shall they that receive the abundance
of grace and of the gift of righteousness reign in life
through the one, even Jesus Christ. [The apostle now
undertakes to show wherein the results of Christ's act are more
certain than those of Adam's act. By the use of "receive,"
which is active, and not passive, Paul makes it plain that the
results of Christ's act, of which he now speaks, are conditioned
upon an acceptance of the act on the part of mankind. For if,
says he, by the trespass of one man, death reigned upon all,
through the sin of one, much more surely (because of the
nature of God the Father, and the august personality of his
Son) shall they that accept and receive to themselves the
abundance of grace offered through Christ, and the abundance
of the gift of righteousness (or justification), reign in that inef-
fable future of Hfe through one, even through Jesus Christ.
The Son of God is a greater personage than Adam, and the
positive power of his righteousness is greater than the negative
power of Adam's sin ; therefore, if Adam's act has insured,
and still insures, the reign of death in the world, much more
does Christ's act insure the reign of life in the future world.
The word " abundance," found in this verse, is very significant.
All shall have the ordinary grace and righteousness in Christ
which result in the resurrection — gracious result, which equals
and nullifies the ungracious workings of the sin of Adam ; but
ojily those who "receive" it by faith shall have that surplus or
"abundance" of the act of Christ which exceeds the act of
Adam, and results in a reign of life, not a mere resurrection.]
18 So then as through one trespass the judgment came
unto all men to condemnation; even so through one
act of righteousness the free gift came unto all men
to justification of life. [So then, says the apostle, in
conclusion, if one act of sin brought sentence of condemnation
unto death upon a41, because all were in sinful Adam as their
forefather, thus sharing his act ; so also one act of righteousness
340 EPISTLE TO THE ROMANS
(the sacrifice of the cross) brought unto all justification (or
release from Adam's sentence of condemnation) unto life.
Adam's sin brought natural death upon the whole human
family, but nothing more. The punishment which we incur
through Adam terminates at death. If men are punished aiter
death, it is not because of Adam's, but because of their own,
individual sins.] 19 For as through the one man's dis-
obedience the many were made sinners, even so
through the obedience of the one shall the many be
made righteous. [V^erse i8 has spoken of the effects; viz.:
condemnation and justification. This verse proves that these
effects must come, for it sets forth the causes, sin and right-
eousness, which produce them, and shows where and how
these causes came to exist, thus showing that Adam and Christ
resemble each other in that one is the fountain of evil and the
other the fountain of good ; for, as the disobedierice of one
caused many (all) to be constituted sinners who had personally
committed no sin, so the obedience of the other (Phil. 2: 8)
caused the many (all) to be constituted righteous as to Adam's
sin (z. e., sufficiently to be resurrected). It is evident that
only in verses 16 and 17 does Paul suggest any of those larger
results wherein the act of Christ exceeded those of the acts of
Adam. It may seem strange to some that, having thus intro-
duced the larger things of Christ, Paul should, in verses 18 and
19, return to those things wherein the acts of each were equal.
But this is to be expected, for Paul is describing the resem-
blance of the two ; and, of course, where one exceeds the
other, the resemblance ceases. It is natural, therefore, that
Paul should briefly dismiss these enlargements or "abundances"
of Christ which exceed similarity, and return to that precise
point, the unity of the many in the one, which constitutes be-
tween the two federal heads the relation of type and antitype.
It was Paul's design to establish this oneness, "in order that,"
as Chrysostom observes, "when the Jew says to you, 'How by
the well-doing of one, Christ, was the world saved?' you may
be able to say to him, 'How by the disobedience of one, Adam,
was the world condemned ?' "] 20 And the law came in
ADAM AND CHRIST 341
besides, that the trespass might abound; but -where
sin abounded, grace did abound more exceedingly : 21
that, as sin reigned in death, even so might grace reign
through righteousness unto eternal life through Jesus
Christ our Lord. [All this reasoning almost wholly ignores
the Mosaic law : where then did it come in ? and how did it
affect the situation? Thus: the law came in, in addition to
sin and death, for the purpose of increasing sin, and also that
sense of guilt which could not be very poignantly felt while
men were dying on account of a prenatal sin committed by
Adam. But when the law had thus made men conscious of
the abundant and universal prevalence of sin, then the grace of
God made itself even more abundant in longsuffering, in
patience, in forbearance, etc., and especially in preparing the
gospel ; that as sin had reigned, and produced death, even so
grace might reign through righteousness unto eternal life,
through the ministry and sacrifice of our Lord Jesus Christ.]
Subdivision E.
SANCTIFICATION OF THE BELIEVER RE-
QUIRED AND OBTAINED IN CHANGE OF
RELATIONSHIP BY THE GOSPEL.
- 6: 1-8: 30.
I.
JUSTIFICATION IS BROUGHT ABOUT BY SUCH
A RELATION TO CHRIST AS CREATES AN OB-
LIGATION TO BE DEAD TO SIN AND ALIVE
TO RIGHTEOUSNESS, AS IS SYMBOL-
ICALLY SHOWN BY BAPTISM.
6: 1-14.
1 What shall we say then ? Shall we continue in
sin, that grace may abound ? 2 God forbid. We who
died to sin, how^ shall we any longer live therein ?
23
342 EPISTLE TO THE ROMANS
[Macknight says, truly, that the thought of this and the next
chapter reverts to 3: 31, and is intended to refute the thought
of that verse, as reintroduced by 5: 20, 21 ; viz.: that justifica-
tion by faith renders the law useless, and encourages sin, that
grace may abound. Paul refutes these thoughts, and asserts
the contrary principle, that justification by faith establishes
the law. What, says he, shall be inferred from what we have
taught? It is true that God's favor abounds in proportion to
sin, so as to always exceed it ; but are the friends of Christ
therefore justified in thinking they can live sinfully (Gal. 5: 13)?
or are the Lord's enemies justified in asserting that we teach
that men should do evil that good may come (3: 9)? or that we
teach that Christians should continue to commit sin, as they
did before their conversion, in order that they may increase the
grace by increasing the sin (5: 20)? Not at all. Our gospel
destroys sin : can it, therefore, give encouragement and vigor
to it? We who, by baptism, have put away sin, so that we
died to it, can we, nevertheless, accomplish the impossible by
still living in it? The apostle, in asserting that baptism is a
death to sin, does not speak literally, but uses a bold and ap-
propriate figure, suggested by the inherent symbolism of the
ordinance. Baptism is the consummation of repentance ; and
were repentance pe7'fect, the immersion would result in such
an abhorrence of sin, such a complete cessation of it, and such
a love of righteousness as would bring about an actual death
toward, or abolition of, sin, and the Lord designed and desires
such a full transformation ; but truth compels us to acknowledge
that repentance, like all other human operations, is imperfect,
and, therefore, in baptism we only die to sin in so far that right-
eousness becomes the rule of life, and sin the painful, mortify-
ing, humiliating, heart-breaking exception.] 3 Are ye igno-
rant that all we who were baptized into Christ Jesus
were baptized into his death ? 4 We were buried
therefore with him through baptism into death : that
like as Christ was raised from the dead through the
glory of the Father, so we also might walk in new-
ness of life. [The apostle's argument rests on the nature
JUSTIFICATION 343
of Christ's death, etc. Jesus died to take away our sins, to
bear them for us, and rid us of them (John i: 29 ; i Pet. 2: 24) ;
but in order that he may do this for us, so that we may partake
of the benefits of his death, it is necessary that he be our rep-
resentative ; i. e., that we be in him, and in him at the very
ti?ne when he thus gave himself unto death, so that his death
becomes, representatively, our death. To aid us in conceiving
the accomplishment of this unity with him in the act of death,
the ordinance of baptism was instituted, so that, by it, we are
not only baptized into him, but also into his death. One pur-
pose, therefore, of baptism is to so unite us with him that, in
him, we may die to sin and a life in a sinful kingdom of dark-
ness, and rise to live again in righteousness in a sinless kingdom
of light (7: 4 ; 8: 13 ; Gal. 2: 19, 20 ; 5: 24 ; 6: 14 ; Col. 2: 11-
20). Such being the nature of the ordinance, it precludes
the idea that a baptized person could continue to commit sin.
You must therefore recognize, says the apostle, that in baptism
you died with Christ unto sin, or are ye so ignorant of the
meaning of that ordinance that you do not understand that it
symbolizes your death to sin and your resurrection to right-
eousness? If you are thus ignorant, then know that all we
who were immersed into Christ were immersed into his death.
We were buried with him, through immersion, into death as
to our sin : that like as Christ was raised from the dead, because
the glory of the just and holy Father required it, so we also
might walk or act in a new manner of life ; i. e., a sinless life.
Thus baptism, which is a burial and resurrection performed in
water, attests, in the strongest manner, the Christian's obliga-
tion to be sinless. Only the dead are buried. Brief as is the
momentary burial of the immersed, it is, nevertheless, a seal of
their death to sin, and hence of their cleansing from it (Acts 2:
38; 22: 16). Only the resurrected rise from the grave. There-
fore, one who has not fully resolved to live as having died unto
sin has no right to be lifted from the waters of baptism. If he
is still dead in trespasses and sin, he should remain buried.]
5 For if we have become united with him in the like-
ness of his death, we shall be also in the likeness of his
344 EPISTLE TO THE ROMANS
resurrection [The apostle here meets the cavil of some
objector who supposes that we might die to sin in baptism, and
still be under no obligation to refrain from it after baptism.
The answer is, that we can not be united to Christ in one part
of the ordinance (the burial, or immersion), and severed from
him in the other part (the resurrection, or emersion). If, says
he, we have become united with Christ in that part of the
ordinance wherein he died to destroy the power of sin, it is
morally certain that we shall continue to be united with him in
that other part, wherein he rose to lead a new life — a life no
longer confined to earth and its sinful environment, but one far
removed from the realm of wickedness in the courts of the
Father. If, therefore, we died with him to sin, we must also
rise with him to lead a new life in the (to us) new kingdom of
God, which looks forward to the enjoyment of those very
changes wrought in Christ by his ascension. Neither in dying
nor living do we accomplish the actual in the ordinance. We
are not actually united with Christ in death, but in an ordi-
nance which resembles it. We do not actually die as to sin,
as did Christ ; but we do profess a likeness to his death. We
do not rise, as did he, to a glorified life, but we strive to main-
tain a similitude, or likeness, to it. When at last, in a real death
and resurrection, Christ actually unites us with himself, we shall
indeed be dead to sin, and alive to righteousness ; for there
is no sin among the immortals, and there shall be no lack of per-
fection in those who have been changed into Christ's image] ;
6 knowing this, that our old man was crucified with
him, that the body of sin might be done away, that so
we should no longer be in bondage to sin ; 7 for he
that hath died is justified from sin. 8 But if we died
with Christ, we believe that we shall also live with
him; 9 knowing that Christ being raised from the
dead dieth no more ; death no more hath dominion
over him. 10 For the death that he died, he died unto
sin once : but the life that he liveth, he liveth unto
God. 11 Even so reckon ye also yourselves to be dead
unto sin, but alive unto God in Christ Jesus. [At this
JUS TIFICA TION 345
point the apostle passes over from the symboHc union which is
effected on our part by baptism, to the actual union effected
on Christ's part by his real assumption of our humanity through
his incarnation. Though, in baptism, we only symbolically
died, yet we may be sure that the symbolism has actual truth
and verity back of it, for we know that our sinful human
nature, which we sought to bury in baptism, did really, actually,
die in the person of Christ crucified, that the sin might be
purged, and that it, being a slave to sin, might obtain actual,
unqualified liberty; for who so dies pays the penalty of sin, and
(if he can live again) obtains his freedom. But if we thus
actually die in Christ, we believe that we shall also actually
live with him (not a merely symbolically glorified life, such as
this present, but an actually glorified existence in the future),
for we were actually united with him in his passion, and we
know that he rose triumphant from the grave, to die no more ;
and so, we being in him, did likewise, and the act was final
(as to us), for Christ died to sin once (and we also in him), but
the life that he liveth he liveth no longer in mortal fiesh on
earth among men, but he liveth it in the presence of and unto
God (and we also in him). Since we know, therefore, that
these grand verities underlie the symbolic profession which
we make in baptism, we must exalt the actual above the sym-
bolic, and indeed look upon ourselves as dead unto sin, but
alive unto God in Christ Jesus, and not as mere dreamers fol-
lowing an idle, visionary symbol.] 12 Let not sin therefore
reign in your mortal body, that ye should obey the
lusts thereof : 13 neither present your members unto
sin as instruments of unrighteousness ; but present
yourselves unto God, as alive from the dead, and your
members as instruments of righteousness unto God.
14 For sin shall not have dominion over you : for ye
are not under law, but under grace. [Thus the apostle
vindicates his teaching, and shows that it does not justify any
indulgence in sin. The Christian is to live realizing that in
the person of Christ he has already actually passed from death
unto life, and that therefore it is incumbent upon him to lead,
346 EPISTLE TO THE ROMANS
as far as his strength permits, a life of heavenly perfection.
He is to remember that however hard his conflict with sin may
be, yet sin is not to lord it over him in the end, so as to procure
his final condemnation, for he is under a system of grace which
shall procure his pardon in the hour of judgment, and not under
a system of law which would, in that hour, most certainly con-
demn him.]
II.
JUSTIFICATION RESULTS IN A CHANGE FROM
SERVICE OF LAW AND SIN, WITH DEATH
AS A REWARD, TO THE SERVICE OF
GRACE AND RIGHTEOUSNESS, WITH
LIFE AS A REWARD.
6: 15-22.
15 What then ? shall we sin, because we are not
under law, but under grace? God forbid. [In the last
section Paul showed that sin was not justified, even though it
causes God's goodness to abound. In this section he shows
that freedom from the law does not justify freedom in sinning.
As usual, he presents the proposition, denies its validity, and
expands his denial in what follows.] 16 Know ye not, that
to w^hom ye present yourselves as servants unto obe-
dience, his servants ye are whom ye obey; whether
of sin unto death, or of obedience unto righteousness?
["I take it for granted that ye know and believe" {Sttiari) the
principles, that no man can serve two masters (Matt. 6: 24),
and that no matter what profession he makes to the contrary,
a man is truly the servant of that master to whom he habitually
and continually yields a slavish obedience (John 8: 34). These
things which are true in the ordinary walks of life are equally
true in spiritual matters, whether this obedience be rendered
unto sin, which compensates with the wages of eternal death,
or whether it be rendered unto God, so as to be rewarded with
righteousness or justification (which is a prerequisite to eternal
DEATH AND LIFE AS REWARDS 347
life). Thus it appears that, while we are not under law, we
are under God ; and hence under obHgation to foster and pre-
serve our relation to him as his servants, a relationship which
is not lost by a single act of weakness, but which is lost if
we continue in sin. "The apostle," says Scott, "demanded
whether it might not be proved what master any one served
by observing the constant tenor of any one's conduct. A person
may do an occasional service for any one to whom he is not
servant ; but no doubt he is the servant of that man to whom
he habitually yields and addicts himself, and in whose work he
spends his time, and strength, and skill, and abilities, day after
day, and year after year."] 17 But thanks be to God,
that, whereas ye -were servants of sin, ye became obe-
dient from the heart to that form of teaching where-
unto ye were delivered ; 18 and being made free from
sin, ye became servants of righteousness. 19 I speak
after the manner of men because of the infirmity of
your flesh : for as ye presented your members as
servants to uncleanness and to iniquity unto iniquity,
even so now present your members as servants to
righteousnesss unto sanctification. [But thanks be to
God that these principles are not mere matters of speculation
with you, but have been tested and applied by you in your
actual experience, for whereas ye were once the slaves of sin,
ye, of your own free will and heart's choice, changed your
masters, and became, by your obedience to it, the servants oi*
slaves of the principles set down in the Christian or gospel form
of teaching whereunto (as is the custom when slaves are sold)
ye were delivered for service. Now, I use this illustration of
the transfer of slaves, which is taken from daily, secular affairs,
not because it is a perfect and adequate representation of your
change of relationship in passing from the world unto Christ,
but because your fleshly nature clouds your understanding of
spiritual ideas, and you therefore comprehend them better if
clothed in an earthly or parabolic dress, even if the figure or
illustration is defective. Christ is far from being a tyrannical
master, and certainly cherishes no such feelings towards you
348 EPISTLE TO THE ROMANS
as those which a slave-owner holds towards his slaves; yet the
figure nevertheless aids you to comprehend the point which I
am now discussing, for you can readily see that, as under the
old slavery, you presented your members as servants to impurity
and to lawlessness for the purpose of being lawless, so, under
the new service, it behooves you to now present your members
as servants to righteousness for the purpose of becoming sancti-
fied or holy.] 20 For when ye were servants of sin, ye
were free in regard of righteousness. [Whole-hearted
service to God is now no more than you, by your past conduct,
recognized as reasonable. For when ye were servants of sin
ye made no effort whatever to serve righteousness, or to have
two masters. If ye rendered no double-minded, divided service
to sin in the days of your unregeneracy, surely you ought now
to render a whole-souled, single-minded service to righteousness
in these your regenerate days.] 21 What fruit then had
ye at that time in the things whereof ye are now
ashamed ? for the end of those things is death. 22 But
now being made free from sin and become servants to
God, ye have your fruit unto sanctification, and the
end eternal life. 23 For the wages of sin is death ; but
the free gift of God is eternal life in Christ Jesus our
Lord. [If consistency demands that you serve God with your
whole heart, so profit and advantage also urges you so to do ;
for what' profit had you when you served sin ? In this present
you were reaping, in that service, the things at which you may
now well blush with shame, since they were preparing you to
reap in the future death as a final harvest. But now having
been made free from the slavery of sin, and havingbecome a
servant of God, your present reward is the blessedness and joy
of a clean life, and your future reward is life eternal. And
this is obvious, for, following my figure of slaves, masters and
wages to the end, the wages which men earn and receive from
your former master, sin, is death ; but the wages which you
can not earn, or deserve, but which God freely gives you for
serving him, is eternal life in Christ Jesus our Lord.]
CHANGE OF RELATIONSHIP 349
III.
CHANGE OF RELATIONSHIP FROM LAW TO
CHRIST ILLUSTRATED.
7: 1-6.
[In 6: 14 Paul laid down the principle that sin does not
have dominion over Christians, because they are not under
law, but under grace. The section which we have just closed
discusses the first clause of this proposition under the figure of
slavery, and shows that sin does not have dominion over us, for
we have changed masters. This section discusses the second
half of the proposition under the figure of marriage, and shows
that we are not under the law, but under grace, for in Christ
we have died as to our former husband (law), and been mar-
ried to our new husband (grace).] 1 Or are ye ignorant,
brethren (for I speak to men who know the law), that
the law^ hath dominion over a man for so long time as
he liveth? 2 For the woman that hath a husband is
bound by law to the husband while he liveth ; but if
the husband die, she is discharged from the law of the
husband. [If, on the one hand, ye are, as I have shown,
emancipated from the horrible tyranny of sin, that ye may
serve righteousness, so, on the other hand, are ye likewise
emancipated from the more sane and orderly, but still rigorous,
dominion of law, whether given by Moses or otherwise, that
ye may live under the mild and gentle sway of grace. And
would any of you deny this latter proposition? Surely, in order
to do so, you must be very crude in knowledge ; but I can not
think you are so crude, for I am writing to those who know
something about law, and hence must at least know this ele-
mentary principle, that law rules the living, and not the dead.
The apostle might have cited many cases where this principle
is applied : for instance, no public duties, taxes, etc., are re-
quired of the dead ; they are never indicted for their crimes,
etc.; but he chooses one illustration which peculiarly fits his
350 EPISTLE TO THE ROMANS
argument, for it throws light on this question of dominion, viz.:
the release from the law of marriage which is accorded to
both the parties to a matrimonial contract, when death releases
one of them. In this connection, and before we enter upon
Paul's argument, we should notice the principle to which he
appeals, in order that we may not be confused by his appHca-
tion of it. It is the party who dies that is primarily released or
freed from the law, and hence left free to contract a second
marriage. The party who survives is, of course, Hkewise freed ;
but the freedom of the survivor is secondary, and derived from
the freedom of the deceased, which has been attained by death.
If the living only we4-e free, and the deceased were bound by
the marriage contract, the apostle would have nothing on
which to base an illustration or found an argument.] 3 So
then if, while the husband liveth, she be joined to
another man, she shall be called an adulteress : but if
the husband die, she is free from the law, so that she
is no adulteress, though she be joined to another man.
[If such freedom is accorded to the survivor, an equal liberty
must be accorded to the deceased. But this liberty can not
be enjoyed by him unless, by some means, he be raised from
the dead.] 4 Wherefore, my brethren, ye also were
made dead to the law through the body of Christ ; that
ye should be joined to another, even to him who was
raised from the dead, that we might bring forth fruit
unto God. [While the marriage lasts the husband (law) has
headship and control over the wife (mankind). But death
breaks the marriage bond, so that both parties are thereby at
once released and made free to marry again. Put the Chris-
tian occupies the position of the deceased party. He was
united to Christ, being in the humanity of Christ; and being
thus in Christ, he was, as it were, married to the law, for
Christ was born even under law in its strict Mosaic form
(Luke 2: 21-27 ; Gal. 4: 4) ; and lived subject to that law
(Matt. 5: 17, 18) ; and died to the law in the death of the
cross (Col. 2: 14). Now we, being united to Christ in all this,
are, in him as our representative, also dead to the law (6: 6;
CHANGE OF RELATIONSHIP 351
Gal. 2: 19), that we might, as one freed by death from mar-
riage to the law (Ezek. 16: 8-38; Jer. 2: 2 ; 3: 14), be at liberty
to contract the second marriage with and to the risen Christ,
that in this marriage it might be our privilege and obligation
not to obey the law, but to bring forth fruit unto God. The
Christian, enjoying a resurrection in Christ, derives untold
benefit from a well-recognized legal principle. Ordinarily the
liberty from law enjoyed by the dead is of no practical value to
them ; but the Christian rising, in Christ his representative,
from the dead, is free from law and espoused to Christ.] 5
For w^hen we were in the flesh, the sinful passions,
which were through the law, wrought in our members
to bring forth fruit unto death. 6 But now we have
been discharged from the law, having died to that
w^herein we w^ere held ; so that we serve in newness
of the spirit, and not in oldness of the letter. [These
verses set forth the change in state and habit which results
from our change of husbands, or the different fruitage of our
lives, as suggested in verse 4. As Christians, a different
fruitage is expected from that which our lives bore under the
law ; for before we became Christians, when we were governed
by our fleshly nature, the sinful passions — passions which
prompted us to gratify them, and which led us to sin if we did
gratify them, and which we discovered to be sinful by means
of the light of the law — lusted and worked in our bodily mem-
bers to bring forth the fruit of death : but now we are released
from the dominion of our husband (the law), having severed
the tie that bound us to him by dying in the person of Christ,
our representative, so that now we serve God with our new,
regenerated spirit (an inward power), and not in the old-
fashioned manner, which was by obedience to a written pre-
cept (an external power).]
352 EPISTLE TO THE ROMANS
IV.
THE SENSE OF BONDAGE WHICH COMES
THROUGH THE RELATIONSHIP OF THE
LAW PREPARES THE SOUL TO SEEK
DELIVERANCE THROUGH RELA-
TIONSHIP TO CHRIST.
T- 7-25.
7 W^hat shall we say then ? Is the law sin ? God
forbid. Howbeit, I had not known sin, except through
the law : for I had not known coveting, except the law
had said [Ex. 20: 17; Deut. 5: 21], Thou shalt not covet:
8 but sin, finding occasion, wrought in me through
the commandment all manner of coveting: for apart
from law sin is dead. [Those following the apostle through
the last section would be apt to have confused views concerning
the law, which would lead them to ask, "If it is such a blessed
thing to be free from the law, is not the law evil? If God
took as much pains to emancipate us from the law as he did to
free us from sin, are not the law and sin equally evil, and prac-
tically synonymous, so that we can truly say. The law is sin? "
Not at all, is the prompt denial of the apostle ; but there is an
apparent ground for such a question, for the law is an occasion
of sin, for sin is not sin where it is not kjiown to be sin, and '
in the law lies that revelation or knowledge of sin which makes
it sinful, so that I had not experienced the sense of sin except
through the law. For example, I would not have known that
inordinate desire for the property of others was a sin called
coveting if the law had not defined it, and made it a desire
after the forbidden, and hence a sinful desire, by saying. Thou
shalt not covet. But when the law thus spake, then sin, finding
in the utterance of the law an opportunity or occasion to assert
itself, stirred me up to desire all those things which were for-
bidden by the law, and filled me with the sense of my sinful-
ness by reason of the revelation of the law ; for without this
THE SENSE OF BONDAGE 353
revelation the sense of sin would have been dead in me. With-
out the law sin was not roused to life and consciousness.] 9
And I was alive apart from the law once : but when the
commandment came, sin revived, and I died ; 10 and
the commandment, which was unto life, this I found to
he unto death : 11 for sin, finding occasion, through the
commandment beguiled me, and through it slew me.
12 So that the law is holy, and the commandment
holy, and righteous, and good. [In the days of his youth
(and perhaps also even in his young manhood — Phil. 3: 6), Paul
had that free, untroubled conscience which is enjoyed by the
innocent, and felt that he lived, and was entitled to live, before
God ; but later, as to its fullest extent he grasped the meaning
of the law, he found how vain was his confidence ; and that he
was really a condemned man in the sight of God, having no
true life in him (6: 21-23), being dead in trespasses and sin.
Thus the law which was ordained to give life, and had the
promise of life attached to it (10: 5 ; Lev. 18: 5), he found, to
his amazed surprise, to be to him, because of his sinfulness,
only a means of death : for sin, finding in the law a golden
opportunity to accomplish his ruin, deceived him into breaking
the law, and, by thus drawing down upon him the curse of the
violated law, slew him. It has been observed that sin, as here
personified, occupies the place filled by Satan in literal life
(Gen. 3: 14 ; 2 Cor. 11: 3). Again we should note how Satan,
operating on the sinful nature of Paul, beguiled and deceived
him into supposing that he could obtain righteousness and life
by keeping the Mosaic law (Phil. 3: 4-7), and also into thinking
that in persecuting Christians he was doing God service (Acts
26: 9), while in reality he was making himself the chief of
sinners (i Tim. i: 15). So, clearing the law of this doubt which
his own argument had raised, the apostle declares in conclusion
that it is worthy of all the unquestioned respect and confidence
which it had so long enjoyed as a holy, righteous and good in-
stitution of God.] 13 Did then that which is good be-
come death unto me? God forbid. But sin, that it
might be shown to be sin, by working death to me
354 EPISTLE TO THE ROMANS
through that which is good;— that through the com-
mandment sin might become exceeding sinful. [Paul
assumes an objection suggested by the word "good," as though
some one said, "Good? do you mean to call that good which
works death in you?" and Paul replies. Did this good law
really work death in me ? Not at all ; sin (and not law) worked
death in me. And God ordained it thus to expose sin by
letting it show itself as something so detestable that it could
turn even so good a thing as the law to so evil a purpose as to
make it an instrument of death; that is to say, the command-
ment was not given to injure me, but that through it sin might
show itself to be exceeding sinful. God, the righteous, causes
evil to work for good (Gen. 50: 20; Rom. 8: 20) ; but sin, the
sinful, causes the good to result in evil.] 14 For we know
that the law is spiritual : but I am carnal, sold under
sin. 15 For that which I do I know not: for not what
I would, that do I practise ; but what I hate, that I do.
16 But if what I would not, that I do, I consent unto
the law that it is good. [But the law can not be sin, for it
is spiritual; /. e., it is of divine origin, contains divine prin-
ciples, and is addressed to the divine in man ; and if man were
as he should be, there would be no fault found with the law.
But, alas ! we are not as we should be. The law indeed is
spiritual, but I (speaking for myself, and also as fairly repre-
sentative of all other Christians) am not wholly spiritual, but
carnal, and sold unto sin; i. e., I dwell in a fleshly body, but
have all the weaknesses, passions and frailties that flesh is heir
to, and am, consequently, so much the servant of sin that I am
as one sold into permanent slavery unto it ; so that as long as I
am in the flesh I have no hope to be wholly free from it. So
much is this the case — so much am I a slave to powers that con-
trol me — that I act as one distracted, not fully knowing nor being
conscious of the thing that I do ; for my actions and practise are
not according to my own wishes, which follow the law ; but, on
the contrary, I do those things which I hate, and which are
contrary to the law ; my spiritual nature wishing to obey the
spiritual law, but not being able, because blended with my
THE SENSE OF BONDAGE 355
flesh and weakened by it. But if I do the things contrary to
the law, at the same time wishing to do as the law directs, I
agree with the law that it is right, endorsing it by my wish,
though failing to honor it in my conduct. My own conscious-
ness, therefore, belies the accusation that the law is sin.] 17 So
now it is no more I that do it, but sin which dwelleth
in me. [From what I have said it is apparent that it is not my
spiritual or better self, uninfluenced by the flesh, which does
the evil ; but it is sin which dwells in my flesh that does it.
If I were left to my spiritual self, uninfluenced by the flesh, I
would do as the law requires ; but sin excites and moves my
fleshly nature, and thus prompts me to break the law. The
apostle is not arguing for the purpose of showing that he is 7iot
responsible for his own conduct ; the establishment of such a
fact would have no bearing whatever on the question in hand.
He is arguing that the law is good, and he seeks to prove this
by showing that his better, regenerated, spiritual nature loves
it, and strives to fulfill it, and never in any way rebels against
it ; and that any seeming rebellion found in him is due to his
fleshly, sinful nature — that part of himself which he himself
repudiates as vile and unworthy, and which he would fain dis-
own,] 18 For I know^ that in me, that is, in my flesh,
dwelleth no good thing : for to will is present with me,
but to do that which is good is not. 19 For the good
which I would I do not : but the evil which I would
not, that I practise. [I am not surprised that part of me
rebels against God's law, for I know that in the fleshly part of
my nature dwells no good thing. Sin dominates my flesh, so
that none of the tendencies which come from that part of me
incite to righteousness, and the contrast between the spiritual
and fleshly parts of me makes me painfully conscious of this
fact ; for on the spiritual side my power to wish, and to will to
do right, is uncurbed and unlimited, but when I come to use
the fleshly part to execute my will, here I encounter trouble,
and feel my limitation ; for I find myself hindered by the flesh,
and unable, because of it, to perform the right which I have
willed and wished. Yea, it is not in willing, but m this matter
356 EPISTLE TO THE ROMANS
of performance, that I fail to keep the law; for though I wish
to do good I can not compass it, and though I do not wish to
do evil my fleshly nature constrains me to it even against my
wish.] 20 But if what I would not, that I do, it is no
more I that do it, but sin which dwelleth in me. 21 I
find then the law, that, to me who would do good, evil
is present. [So then, I say again that I, in my own conscience,
endorse the goodness of the law, for my spiritual nature wishes
to perform its dictates, and only fails to do so because over-
borne by my fleshly nature, which sin has such power to in-
fluence. I find it then to be the rule of life, regulating my
conduct, that though I always want to do good, evil is ever
present with me, because I am in the flesh, which is never
without evil influences. The presence of the flesh is the pres-
ence of evil, and since I can not rid myself of the one, neither
can I of the other.] 22 For I delight in the law of God
after the inward man : 23 but I see a different law in
my members, warring against the law of my mind,
and bringing me into captivity under the l^w of sin
which is in my members. [And such a state of conflict is
unavoidable ; for, in my spiritual and intellectual nature, I not
only approve, but actually delight in, the law of God, so that I
eagerly and heartily wish to perform its requirements, that I
may be righteous ; but when it comes to performance, I find a
law within my flesh operating its members, antagonistic to that
law of God which my intellect approves, and warring against
it, and sometimes overcoming my allegiance to it, and bringing
me into captivity to the sinful law which influences my flesh.]
24 Wretched man that I am ! who shall deliver me out
of the body of this death? 25 I thank God through
Jesus Christ our Lord. So then I of myself with the
mind, indeed, serve the law of God ; but with the flesh
the law of sin. [Wretched or toil-worn man that I am,
living in a state of perpetual warfare, now struggling to main-
tain my freedom under God's law, and anon led captive in
spite of myself, and brought under the hard service of sin; who
shall deliver me from this scene of warfare, from this fleshly,
THE SENSE OF BONDAGE ZbV
sinful nature which is condemning me to eternal death?
Through Jesus Christ our Lord I render thanksgiving unto God
my Deliverer. So then, in conclusion, with my mind or higher
faculties I serve always the revealed will of God, and when,
occasionally, I serve the law of sin, I do so, not with my mind,
but because of the influences of my fleshly nature. The whole
passage shows the helplessness of man under any form of law.
Law does not change his nature, and hence law can not save
him from himself. But God, in his dispensation of grace, pro-
vides for the change of man's nature, so that the sinful in him
shall be eliminated, and his spiritual, regenerate nature shall
be left free to serve God in righteousness.]
V.
THE NEW RELATIONSHIP TO CHRIST CHANGES
THE MIND FROM CARNAL TO SPIRITUAL,
SO THAT WE ESCAPE CONDEMNATION
AND OBTAIN LIFE.
8: i-ii.
[This chapter describes, as Meyer says, "the happy con-
dition of a man in Christ," and is, as Tholuck observes, "the
climax of this Epistle."] 1 There is therefore now no
condemnation to them that are in Christ Jesus. 2 For
the law of the Spirit of life in Christ Jesus made me free
from the law of sin and of death. [From all that I have
written, it is a just conclusion that, under Christ, we are so fully
justified from sin that those who are in him shall stand uncon-
demned at the last judgment, since there is now no ground for
their condemnation. For the gospel, or law, given by the
Holy Spirit, who is the spirit of life, has made me free from
law (whether given by Moses or otherwise) which produces sin
and death. Laws which can not be obeyed result in sin, and
sin ends in death.] 3 For what the law could not do, in
that it was weak through the flesh, God, sending his
own Son in the likeness of sinful flesh and for sin,
24
358 EPISTLE TO THE ROMANS
condemned sin in the flesh: 4 that the ordinance of
the law might be fulfilled in us, who walk not after
the flesh, but after the Spirit. [For what the law could
not possibly do (viz.: condemn sin in the flesh, so as to destroy
it and free us from it), because the flesh through which it
operated was too weak, God, by sending his own Son in the
likeness of sinful flesh, and for sin, did ; that is to say, he con-
demned sin in the flesh, that justification from the law might
be accomplished in us who walk not according to the flesh, but
according to the Spirit. Though the law was designed to con-
demn and banish sin, and was in itself a perfect means of de-
liverance from sin and death to those who kept it, it was really,
because of the sinful weakness of the human race, to which it
was given, no means of deliverance at all, but a source of
complete and perfect condemnation. Hence, some other de-
liverance became necessary. God provided this other means
of salvation by sending his Son to die for man, and man's sin.
That he might do this, God sent his Son to become a fleshly
human being, to be incarnate in the same kind of flesh as that
belonging to the rest of sinful mankind, thus fully sharing their
nature. He sent him in this manner for the purpose of dying,
to remove all the sin of the flesh he bore thus representatively,
no matter by whom committed. Jesus, by his sinless life, lived
in the flesh, as the Son of man, resisted, conquered, condemned,
sentenced, and destroyed the power of sin in the flesh. Thus
God sent his Son as a conqueror of sin, and as an offering for sin,
that the ordinance of the law, which we fail to fulfill, might, by
him who bore our flesh, and was our federal head and represent-
ative, be fulfilled in us who walk not according to the outward,
fleshly nature, which lusts to do wrong, but after the inward,
spiritual nature, which desires to do right.] 5 For they that
are after the flesh mind the things of the flesh ; but
they that are after the Spirit the things of the Spirit,
[For they that live carnal lives indulge the lustful, evil desires
of the flesh ; but they that five after the Spirit set their minds
on those heavenly things of the present and future which are
revealed to man by the Spirit. Those who daily strive to lead
NEW RELATIONSHIP TO CHRIST 359
the latter life may hopefully look to God to forgive their short-
coming and temporary failure.] 6 For the mind of the
flesh is death ; but the mind of the Spirit is life and
peace [Those who give themselves up to carnality, so that
their minds take that general view of the affairs of life, shall
reap death ; but those who cultivate the thoughts and ideals of
the Spirit, so that His mind governs the view of life, shall find
great peace in their present lives, and hereafter life everlasting]:
7 because the mind of the flesh is enmity against
God ; for it is not subject to the law of God, neither
indeed can it be : 8 an4 they that are in the flesh can-
not please God. 9 But ye are not in the flesh but in
the Spirit, if so be that the Spirit of God dwelleth in
you. But if any man hath not the Spirit of Christ, he
is none of his. 10 And if Christ is in you, the body is
dead because of sin ; but the spirit is life because of
righteousness. [That the fleshly mind leads to death is ob-
vious, for the mind of the flesh is opposed to the God of life,
since it is not only not subject to him, but can not become
subject to him : so they that cherish it can not please him.
The mind of man must be changed from carnal to spiritual,
and he must cease to serve the flesh before he can serve God.
But ye Roman Christians are not carnally, but spiritually
minded, if indeed ye are truly regenerate, so that the Spirit of
God dwells in you. If ye have not the Holy Spirit who pro-
ceeds from Christ, ye are not regenerate, ye are not his. And
though Christ dwells in you (representatively by means of his
Spirit), your body is doomed to natural death (and hence is to
be accounted as already dead) because of (Adam's) sin ; yet
your spirit lives because it is justified and accounted righteous
(by reason of Christ).] 11 But if the Spirit of him that
raised up Jesus from the dead dwelleth in you, he that
raised up Christ Jesus from the dead shall give life
also to your mortal bodies through his Spirit that
dwelleth in you. [Moreover, if the Spirit of the Father
(z. e., the Holy Spirit) who raised up Jesus from the dead
dwells in you, then he that raised up Christ Jesus from the
360 EPISTLE TO THE ROMANS
dead shall also make alive your mortal bodies through his Holy
Spirit that dwelleth in you; i. e., if God employs the same
agency, we may expect the same results, and hence we may
look for him to raise us from the dead by the indwelling Holy
Spirit, just as he raised Christ from the dead by that same in-
dwelling Spirit.]
VI.
THE NEW RELATIONSHIP TO CHRIST RESULTS
IN ADOPTION, THE SPIRIT OF ADOPTION,
AND THAT HEIRSHIP FOR WHICH
CREATION GROANS.
8: 12-25.
12 So then, brethren, we are debtors, not to the
flesh, to live after the flesh : 13 for if ye live after the
flesh, ye must die ; but if by the Spirit ye put to death
the deeds of the body, ye shall live. [So then, brethren,
because of the relation which we sustain to Christ, and because
of the opposite effects of living fleshly and spiritual lives, we,
though free from the law, are under no obligation to be law-
less, and to live after the flesh : for if ye so live ye must pay
the penalty of such a course by dying; but if, by the exercise
of your will, and the aid of the Holy Spirit, ye put an end to
the sinful practices of your fleshly nature, ye shall live. The
testimony of Christian experience is that the aid of the Holy
Spirit, though real and effectual, is not so obtrusive as to enable
the one aided to take sensible notice of it. To all appearance
and sensation the victory over flesh is entirely the Christian's
own, and he recognizes the aid of the Spirit, not because his
burdens are sensibly lightened, but because of the fact that in
his efforts to do right he now succeeds where lately he failed.
The success, moreover, though habitual, is not invariable, for
invariable victory over temptation breeds self-consciousness
and self-righteousness, and other sins perhaps more dangerous
than the ordinary lusts of the flesh.] 14 For as many as
THE SPIRIT OF ADOPTION 361
are led by the Spirit of God, these are the sons of God.
[To mortify the flesh is to be led of the Spirit, and to be led of
the Spirit is to be a son of God ; for, though all in the church
claim this sonship, the claim is only demonstrated to be genuine
in the case of those who are led of the Spirit. The Spirit leads
both externally and internally. Externally, the Spirit supplies
the gospel truth as set forth in the New Testament, and the
rules and precepts therein found are for the instruction and
guidance of God's children. Internally, the Spirit aids by
ministering strength and comfort to the disciple in his effort to
conform to the revealed truth and will of God.] 15 For ye
received not the spirit of bondage again unto fear ; but
ye received the spirit of adoption, whereby we cry,
Abba, Father. [That ye are the sons of God is apparent, as
I say, because of the Spirit which leads and animates you, and
which changes your own spirit. For, in your unsaved, unre-
generate state you had a spirit of bondage, leading you to fear
God, and his wrath ; but when ye were baptized, and became
regenerate, ye received a different spirit; viz.: the spirit of
adoption or sonship, which dispels fear, and causes you, with
confident gladness, to approach and address God as your Abba
(which is, being interpreted. Father).] 16 The Spirit him-
self be.areth witness with our spirit, that we are chil-
dren of God: 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 with
him. [In interpreting this passage we should remember that
Paul is speaking to those already converted. Hence, in these
and in the preceding verses, he is not telling them how to be-
come children of God, but how to continue such. Now, it is
true that the Spirit lays down the terms by which we may be-
come Christians, and if we obey these terms, then both the
Holy Spirit and our own spirits testify that we are sons of God.
But since Paul is not addressing converts, such an interpreta-
tion would be wide of his thought, which is this : If the Holy
Spirit indeed leads us in a conflict with sin and a steady effort
towards righteousness, and if we submit to be thus led, then
362 EPISTLE TO THE ROMANS
the Holy Spirit unites with our spirit to testify that we are
God's children. The testimony is, of course, self-directed ;
i. e.y the testimony is for the purpose of assuring and confirming
our own faith. If we are led, we know it, and so our own
spirit testifies to us. If we are led i?i the godly, spiritual
path, it can be none other than the Holy Spirit who leads; and
so, in the very act of leading, the Spirit testifies to us. And,
lastly, if we are led, and if we follow, this union of our spirit
and God's Spirit in joint action proves us children of God ; for
our co-operation with God in this paternal government of his
shows us accepted of him as his children. But we can not be
children in this one respect of government without being chil-
dren also in the other respect of heirship. We are, therefore,
God's heirs, joint-heirs with his only begotten Son, provided
that we are truly led of the Spirit as he was, which we may
readily test, for the Spirit led him through suffering to glory,
and should lead us by the same pathway, if we are to enjoy
somewhat of the same glory.] 18 For I reckon that the
sufferings of this present time are not worthy to be
compared with the glory which shall be revealed to
US-ward. 19 For the earnest expectation of the cre-
ation waiteth for the revealing of the sons of God.
[Though the life in the spirit may involve us in sufferings, yet
we are encouraged to bear them; for the sufferings are merely
for the present time, and are insignificant when compared with
the glory toward which they lead, which shall be revealed in
us, and upon us, at the time of our resurrection. And this
glory must indeed be as large as we imagine, for even creation
itself waits in eager expectancy for this coming day, when the
redeemed in Christ shall be revealed and manifested before all
to be indeed the children of God. There is much argument as
to what Paul means by "creation." From the context, we
take it that he means the earth and all the life upon it except
humanity.] 20 For the creation was subjected to vanity,
not of its own will, but by reason of him who subjected
it, in hope 21 that the creation itself also shall be de-
livered from the bondage of corruption into the liberty
THE SPIRIT OF ADOPTION 363
of the glory of the children of God. 22 For we know-
that the whole creation groaneth and travaileth in pain
together until now. [And creation thus waits; for at and
by reason of the fall of man, it became subject to frailty; i. e.,
it also fell from its original design and purpose, and became
abortive, diminutive, imperfect, and subject to premature decay.
And this it did not do of its own accord, but because the will
of God ordered that it should be thus altered (Gen. 3: 17, 18) ;
not leaving it, however, without hope that it also should so far
share in the redemption of the sons of God as not only to be
delivered from the bondage of being corruptible, to which God
subjected it, but also to be transferred to the liberty which
results from or accompanies the revelation or glorification of
the sons of God. And this hopeful waiting is evident, for we
Christians know that God designs to make all things new (2
Pet. 3: 13 ; Rev. 21: i, 5), and also that the whole creation so
shares man's deterioration and degradation that with him it
groans, and has, as it were, the pains of childbirth, even to
this hour. The figure of childbirth is appropriate, since nature
wishes to reproduce herself in a new, fresh and better form,
corresponding to that which she had before the fall of man.]
23 And not only so, but ourselves also, who have the
first-fruits of the Spirit, even we ourselves groan
within ourselves, waiting for our adoption, to wit, the
redemption of our body. [And not only do we recognize
this vast, unuttered longing of nature, but we find similar
groanings even within ourselves, though occupying a much
more privileged and advantageous position than nature, having,
in the firstfruits of the Spirit, an earnest or inspiring foretaste
of the good things to come, and yet, despite our advantage, so
exceedingly desirable is the glory yet to be revealed, that even
we ourselves groan within ourselves because of those parts
wherein we are nearest akin to the material creation, waiting
for the time to come when we shall be openly revealed as the
adopted children of God, by those changes which culminate in
that transformation brought about by the resurrection — when
our mortal, corruptible, weak, dishonored, natural body shall
364 EPISTLE TO THE ROMANS
be transfigured into the immortal, incorruptible, powerful,
glorified, spiritual liody, thus accomplishing the redemption of
the body.] 24 For in hope were we saved : but hope
that is seen is not hope : for who hopeth for that
which he seeth? 25 But if we hope for that which
we see not, then do w^e with patience wait for it. [We
groan, I say, waiting for this future blessing. For when we
were converted and saved from the world, we were not so
saved that all salvation includes was bestowed upon us; but we
were saved unto a salvation which even yet exists largely in
hope. If it were otherwise, we would now see the things
which we still hope for. But when hope is attained it ceases
to be hope, for hope applies only to the unattained, not to the
attained. But if our full salvation is not yet seen or attained,
then should we patiently wait for its attainment, which will be
accomplished when we are at last revealed as God's children.]
VII.
THE NEW RELATIONSHIP RESULTS IN THE AID
OF THE SPIRIT, AND IN BLISSFUL ASSUR-
ANCE OF SALVATION, BECAUSE IT IS
DIVINELY DECREED.
8: 26-39.
26 And in like manner the Spirit also helpeth our
infirmity : for we know not how to pray as we ought ;
but the Spirit himself maketh intercession for us with
groanings which cannot be uttered [And not only are
we encouraged by the sympathetic groaning of creation, and
our well-grounded hopes to wait patiently ior deliverance and
glorification, but we are also in like manner aided in doing so
by the ministration of the Holy Spirit, who helps us in our
weakness, especially in obtaining the strength, patience, etc.,
necessary to enable us to endure faithfully until the hour of our
deliverance arrives. And we require such help, for, left to
THE AID OF THE SPIRIT 365
ourselves, we would fail to ask for these things which we need,
and would spend our time and strength asking for those things
which we do not need ; for we are not wise enough to pray for
the things which, considering our real, present weakness, we
ought to pray for. But the Spirit knows these needful things,
and he affords a remedy for our weakness by himself inter-
ceding for us, not praying independently, or apart from us, but
moving and exalting us in our prayer, and stirring within us
sighings, longings, aspirations and soulful yearnings for those
things which are our real needs, but which are so poorly under-
stood by us that we can not adequately express them in words] ;
27 and he that searcheth the hearts knoweth what is
the mind of the Spirit, because he maketh intercession
for the saints according to the will of God. [Though we,
in our ignorance, do not know how to express these inward
groanings, or yearnings, and though the Holy Spirit, in his
operations within us, can not so lead or train us as to make us
able to give them articulate utterance, yet God, who searcheth
the heart, or that inner man where the Spirit dwells, knows
what it is that the Spirit has in mind ; /. e., what the Spirit is
prompting us to desire, because the Spirit pleads for the saints
according to the will of God, asking those things which accord
with the plans, purposes and desires of God. "In short," says
Beet, "our own yearnings, resulting as they do from the
presence of the Spirit, are themselves a pledge of their own
realization." The remainder of the chapter gives the third
ground of encouragement, which is briefly this: the Christian
has nothing to fear (outside of himself), for nothing can defeat
the plan or purpose which God cherishes toward him, and
nothing can separate him from the love of God.] 28 And we
know that to them that love God all things work to-
gether for good, even to them that are called according
to his purpose. [In addition to the encouragements already
mentioned, there is this : We know (partly by experience, but
primarily by revelation) that all these present ills, hardships,
adversities, afflictions, etc., are so overruled of God as to be
made to combine to produce the permanent and eternal ad-
366 EPISTLE TO THE ROMANS
vantage and welfare of those who love God, even, I say, to
those who love God, or who may otherwise be described as
those that are called according to his purpose. "All things"
evidently refers to all that class of events which threaten to result
in evil. The phrase evidently is not to be pressed, for it can
hardly include sin or any other thing which injures the soul.
The apostle himself, in verses 35-39, fully describes what he
means by "all things." "The love of believers for God," says
Lange, "is not the ground of their confidence, but the sign
and security that they were first loved of Gccl." The gospel
reveals God's purpose to redeem, justify and glorify those who
believe in Jesus. Those who accept this gospel through belief
in Jesus are truly called of God according to the purpose for
which he extended the call. Paul does not regard unbelievers
as thus called, as the context shows, for the other descriptive
clause which he here applies to the "called" (viz.: "those who
love God") would not be applicable to unbelievers. Therefore
the two clauses taken together show that Paul is simply speak-
ing of Christians, or those who have heard the gospel, and have
accepted it, and have been saved by it. All such know as-
suredly that God will direct the events of life so that they shall
result in good to those called according to his purpose ; for his
purpose is of such import, such magnitude, such eternal fixed-
ness and perennial vitality, etc., as to be a guarantee that God
will permit no temporal accidentals to thwart it.] 29 For
whom he foreknew, he also foreordained to he con-
formed to the image of his Son, that he might be the
firstborn among many brethren : 30 and whom he fore-
ordained, them he also called: and whom he called,
them he also justified : and whom he justified, them
he also glorified. [The keyword which opens the hidden
meaning of these two verses is the word purpose, found in verse
28. Before man was created God foresaw his fall, and de-
signed the gospel for his redemption ; this fact is well attested
by Scripture (16:25, 26; i Cor. 2:7; Eph. 1:8; 3:9; Col. i:
25, 26). In those times eternal, man, the gospel, justification,
etc., existed only in the purpose of God ; and it is of these
THE AID OF 7 HE SPIRIT ^6/
times and conditions that the apostle speaks, showing how God
foreknew that a certain class yet to be born would accept of a
salvation yet to be provided through the terms of a gospel yet
to be made actual. As to this class he foreordained, or fore-
decreed, that they should, after the resurrection, bear the
image or likeness of his Son, that the Son might have the pre-
eminence of being the firstborn (from the dead) among many
brethren. And this class, whom in his purpose he thus fore-
ordained, them likewise in his purpose he also called justified
and glorified by successive steps, not actually, but in his pur-
pose. Thus the apostle is speaking not of actual decrees,
calls, justifications, etc., on the part of God, but of such as
existing only in divine contemplation and purpose. So, also, he
is not speaking of actual, called, etc., persons, but imaginary,
ideal persons, who existed as yet only as 'a class in the councils
or purposes of the Almighty ; and Paul's design is not to show
the foreordination of any individuals, but to substantiate the
assurance of verse 28, by emphasizing the far-reaching purposes
of God, which will not suffer afflictions, hardships, or any of
the trivialities of time, to frustrate him in working out his eternal
plans. That he is not speaking of actualities is shown by the
last term in his sequence, viz. : "glorified." Since t-he apostle
is speaking cf what transpired in the councils of the Almighty
prior to the creation of man, he properly uses the past tense :
"glorified ;" but if he were speaking of actuality, he would be
compelled to use the future tense, to accord with conditions as
stated in verse 18, where he clearly recognizes the glorification
of man as a future event for which he* waits. Thus it is ap-
parent that the foreordination set forth in these two verses is
purely hypothetical.] 31 What then shall we say to these
things? If God is for us, who is against us? [What
conclusion, then, are we warranted in drawing from this definite
and eternal purpose of God ? If he be thus for us, are we not
right in saying that all things shall work together for our good,
for what is there that can work otherwise in successful oppo-
sition to God ?] 32 He that spared not his own Son, but
delivered him up for us all, how shall he not also with
368 EPISTLE TO THE ROMANS
him freely give us all things ? [This verse is an answer,
and more than an answer, to the question just asked. In it
the negative and positive sides of God's actions are suggested,
but not fully developed. The full thought may be thus ex-
pressed : To bring for his redeemed good out of all things may
entail many sacrifices on the part of God — sacrifices which he
might well regret to make on account of love for the thing
sacrificed, and others which he might well withhold for lack of
love towards the parties for whom the sacrifice is made. But
what God has already done in accomplishing his eternal pur-
pose is a guarantee that he will continue to do whatever more
may be required. If he spared not his own Son, he will not
halt at making any other sacrifice ; neither value nor precious-
ness can cause him to withhold what we need. Again, our
unworthiness and insignificance form no obstacle to the out-
pouring of his most marvelous gifts; for if God delivered up his
own Son for us (while we were yet sinners), will he not now even
more willingly and freely, to the gift of his Son, add all other
gifts which lead to or consummate our glorification? In short,
nothing but our own act of apostasy can cause us to fail of our
inheritance.] 33 Who shall lay anything to the charge
of God's elect? It is God that justifieth ; 34 who is
he that condemneth ? It is Christ Jesus that died, yea
rather, that was raised from the dead, who is at the
right hand of God, who also maketh intercession for
us. ["But, Paul," says some doubting heart, "surely there
are ten thousand things which will come to light to do us harm
in the all-revealing hour of the judgment. It can not be that
all these things shall then work us good." The apostle replies
that these things will, at that time, certainly work us no evil,
for in that august hour when all of all nations shall be called to
give account before the throne of Christ the Judge, who is it
that shall lay any charge against those whom the Father has
chosen because of their faith in Christ and obedience to him?
How could any one presume to attempt any such thing ? or
what difTercnce would it make if he did attempt it? for it is
the Father himself who speaks to the contrary, declaring that
THE AID OF THE SPIRIT 369
the sins of those who beHeve on Jesus are forgiven, and that
they are justified in Jesus. Thus Christians shall be safe during
the hearing ; but when the hearing is closed, and the fate of
each rests in the hands of the Judge, then shall they be equally
safe as to the final sentence. Who shall condemn them ?
There is but one who has the power to do this, and that one is
the Judge ; and the Judge is none other than Christ Jesus, who
died to expiate our sins, lest they should condemn us ; who
was raised for our justification; who was enthroned at the
right hand of God to rule for our sakes, and to judge us ; and
who even now pleads as our intercessor against our condemna-
tion. Surely the past and present attitudes of Christ towards
us guarantee his future conduct, and confirm us in the con-
fidence that he, the unchangeable, will acquit us in that hour,
and save us from the condemnation against which he has made
such ample preparation and provision. So far as the Father is
concerned, the cause of man is settled and sealed, for he has
committed judgment to the Son. Whatever contingency there
is, lies, therefore, in the bosom of the Son. He has made the
sacrifice, and accomplished the work necessary to acquit man
at the judgment ; but as his decree and sentence are not yet
spoken, it is, of course, contingent. Will he change his mind,
and condemn man ? The apostle answers this question by
asking another.] 35 Who shall separate us from the
love of Christ? shall tribulation, or anguish, or perse-
cution, or famine, or nakedness, or peril, or sword?
[The thought of verse 28, which has not been out of the
apostle's mind since he introduced it, here comes once more
squarely to the front. Shall any of the hardships of our present
life so work evil as to cause Christ to change his present feeling
toward us, or his future purpose to justify us ? Can we who
know his love ask such a question ? Can anything in the whole
catalogue of hardships work such results ? Though in our day
the sufferings may vary somewhat from the items given by the
apostle, yet they raise the same doubts — produce in us the
same effects. It is natural to man to look upon the sufferings
of the Christian life as a contradiction to the scheme of grace.
370 EPISTLE TO THE ROMANS
According to our earthly conceptions, a journey which is to
end in glorification should continually rise toward it, so that
pleasures, joys, honors, etc., should increase daily. When,
instead of such a program, we meet with tribulation, anguish,
nakedness, etc., it looks to us as if God were leading us the
wrong way — the way that would end in degradation and death,
rather than glorification and life. The answer to such thoughts
is found in this argument of the apostle. God makes any road
lead to good and glorification, and especially those roads which
seem to run in the opposite directijon ; so that we may regard
those things which appear to argue his hatred and neglect as,
on the contrary, the strongest evidences of his love and care.
And this, adds the apostle, is no new truth, for it has been the
experience of God's people in the past, as the Scripture testi-
fies.] 36 Even as it is written, For thy sake we are
killed all the day long ; We were accounted as sheep
for the slaughter. [Ps. 44: 22. This Psalm is supposed to
have been written during the Babylonish captivity, and that it
is a correct description of the state of the Jew in that day, we
may readily conceive from details given in Daniel and Esther.
But the Psalm was also prophetic. As the Jew suffered be-
cause of the peculiar religion which God had bestowed upon
him, so also did the Christian ; and in both cases the enemies
of the revealed religions looked upon the worshipers as people
who were to be killed as a matter of course, without compunc-
tion or pity, just as sheep are slain for sacrifice or for the
market.] 37 Nay, in all these things we are more than
conquerors through him that loved us. [But though we
be in tribulation, and be slain like sheep, yet in all these things
we not only gain the conquest, so that we survive them, but
we come out more than victors, for we are crowned over them
with immortality and eternal life. But this victory is achieved
not of ourselves, but because of the love of Christ, who, by
his death, won for us these better things. The phrase "more
than conquerors" is a single word in the Greek, and means,
literally, "over-conquerors." Some see in this a peculiar kind
of victory. "This is a new order of victory," says Chrysostom,
THE AID OF THE SPIRIT 371
"to conquer by means of our adversaries." "The adversaries,"
says Chillingsworth, "are not only overcome and disarmed, but
they are brought over to our faction ; they war on our side."
If such a meaning jiiay be properly put upon this word, then
the idea here is beautifully harmonious and consonant with the
thought expressed in verse 28, which shows that God indeed
causes things which seem to be inimical to serve our interests
and further our blessedness.] 38 For I am persuaded that
neither death, nor life, nor angels, nor principalities,
nor things present, nor things to come, nor powers,
39 nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which is
in Christ Jesus our Lord. [From the various grounds of
assurance which he has enumerated in this chapter, Paul gives
it as his own personal, final conviction that (apart from the
disciple's own will) nothing can separate him from God's love
as displayed in the gift of Christ to die for man's redemption,
and to reign for man's glorification. To illustrate the wide
range of possible antagonism which may arise to oppose man's
glorification, he submits a wonderful list of things having such
inherent vastness and grandeur that they can not be defined
without diminution and loss. If we should attempt to explain
him, we would say that neither terrestrial existence, with its
phases of life and death ; nor celestial existence, reaching from
angels to unknown altitudes of rulership ; nor time, present or
future; nor any other imaginable power; nor space, heaven-
ward or hellward ; nor any other form of creation, visible or
invisible, known or unknown, can effect a separation between
God and those objects of his love whom he has redeemed in
Christ. As to the whole passage, the words of Erasmus are a
characteristic comment. "Cicero," says he, "never said any-
thing more eloquent." It is far more easy for us all to grasp
the rhetorical and superficial beauty of this marvelous passage,
which soars to the extreme altitude of divine inspiration, than
to appreciate, even in the slightest or most remote degree, the
excellencies of the sublime and eternal verities which it seeks
to bring home to our consciences. The love of God is so little
372 EPISTLE TO THE ROMANS
comprehended by our sinful and finite natures, that ex-
positions of it are to us as descriptions of color are to
the blind, or as explanations of melody and harmony
are to the deaf. We, as they, admire the verbiage
and the skill of him who has dazed our understand-
ing, and are hardly conscious how far we fall short
of truly following the conceptions which the writer
sought to convey to our spirits.]'^
* NoTE.^ — At this point the work on Romans was discontinued on the
16th of July, 1908. Since then (in October, 1911) Bro. McGarvey went to
his rest and reward. Now, June 15, 1914, I resume work alone, and shall
miss him. He was to me a considerate editor, a genial companion, a most
thoughtful and faithful friend. Soon after the work was discontinued 1
received from him a much-prized letter, containing these words: "You
have written a commentary which will compare favorably with any."
Encouraged in part by so frank a commendation from so competent
an authority, I did not destroy my analysis of the Book of Romans; but
(though it is very similar to that found in the Introduction) I filed it away,
believing that if his judgment were correct, the merits of the work would
some day call for its completion. Now, after five years and eleven months,
the analysis comes forth from its dusty pigeon-hole and the work is re-
sumed; but he is not here to rejoice with me. How inspiring the thought
that he is where the pleasures unknown abound, and where such joys as I
would share with him are as dust and weightless motes upon the balances!
Cincinnati, O., June 15, 1914. Philip Y. Pendleton.
CONDEMNATION OF ISRAEL Z7Z
PART SECOND.
EXPLANATORY: THE DOCTRINE OF RIGHT-
EOUSNESS BY FAITH RECONCILED AS
TO (1) THE PROMISES MADE TO IS-
RAEL; (2) THE ELECTION AND
COVENANTS OF THAT PEO-
PLE; (3) THE SCRIP-
TURES; (4) THE
FAITHFUL-
NESS OF
GOD.
9:1-11:36.
I.
SINCE HIS DOCTRINE RESULTS IN THE CON-
DEMNATION OF ISRAEL, PAUL SHOWS
THAT THIS RESULT IS C0NTRA:^Y
TO HIS PERSONAL BIAS, OR
WISH
9:1-5.
[In Part I. of his Epistle (chaps. 1-8) Paul pre-
sented the great doctrine that righteousness and sal-
vation are obtained through faith in Jesus Christ. But
the unbelief of the Jews excluded them generally from
this salvation, yet ''salvation is from the Jews" (John
4:22). The doctrine, and the situation engendered by
it, raised before the minds of Paul's readers several
great questions, such as these: How could Scripture,
which promised blessings to the Jews, be fulfilled in
a gospel which gave blessings to Gentiles to the ex-
clusion of Jews? The covenants to Abraham guar-
anteed blessings to his seed, how, then, could the
gospel be the fulfillment of these covenants when it
brought blessing and salvation to the Gentiles, and
rejection and damnation to the Jews, the seed of
25
374 EPISTLE TO THE ROMANS
Abraham? It is for the purpose of answering these
and kindred questions which naturally arose out of
the doctrine of the first part of his work, that this
second part was written. As these questions arose
out of the history of Israel, Paul naturally reviews
that history, so Tholuck calls this second part of his
work "a historical corollary." The apostle's effort is
to show that the gospel of Christ, while it conflicts
with the false doctrinal deductions which the Jews
drew from their history, agrees perfectly with all cor-
rect deductions from that history.] I say the truth in
Christ [This is not an oath. Some modern, and most
of the earlier, commentators suppose it is; but they
forget that Deut. 6:13 is repealed at Matt. 5:33-37.
If it were an oath, we would, in the absence of any
verb of swearing, have the Greek preposition pros
("by") with the genitive, but instead we have en ("in")
with the dative. His asseveration is, however, as
solemn and binding as an oath, and is designed to
give vehement emphasis to his words — comp. 2 Cor.
2: 17: as though he said, 'T speak the truth, for Christ
is true, and I am a member in Christ, and he himself,
therefore, speaks through me — comp. Gal. 2:20; Phil.
1:21], I lie not [Such a coupling of the positive and
negative for purposes of emphasis is common to Scrip-
ture. See Deut. 33 : 6 ; Isa. 38 : 1 ; John 1 : 20] , my con-
science bearing witness with me in the Holy Spirit
[my conscience, though enlightened, guided and made
more than naturally sensitive and accurate by the
indwelling of the Holy Spirit, still testifies that in this
I am wholly and unequivocally truthful], 2 that I
have great sorrow and unceasing pain in my heart.
[Paul, in the depth of his passion, does not deliber-
ately state the- cause of his grief, but leaves it to be
implied. His grief was that the gospel had resulted
in the rejection of his own people, the Jews. He had
closed the first part of his Epistle in a triumphant out-
burst of praise at the glorious salvation wrought by
the gospel of belief in Christ, but ere praise has died
on his lips, this minor wail of anguish opens the sec-
CONDEMNATION OF ISRAEL 375
ond part of his Epistle because Israel does not par-
ticipate in this glad salvation. "The grief for his
nation and people," says Poole, "he expresseth, 1. By
the greatness of it ; it was such as a woman hath in
travail ; so the word imports. 2. By the continuance of
it ; it was continual, or without intermission. 3. By
the seat of it ; it was in his heart, and not outward in
his face." And why does Paul asseverate so strongly
that he feels such grief? 1. Because only himself and
God (and God had to do with him through Christ
and the Holy Spirit) knew the hidden secrets of his
bosom. 2. Because without some such asseveration
the Jews would hardly believe him in this respect.
Even Christian Jews looked upon his racial loyalty
w^ith suspicion (Acts 21 : 20, 21) ; what wonder, then,
if unbelieving Jews regarded him as the most virulent
enemy of their race (Acts 28:17-19), and believed
him capable of corrupting any Scripture to their in-
jury, of inventing any doctrine to their prejudice, of
perverting any truth into a lie to work them harm?
(See 2 Cor. 6:8; 1:17; 2:17; 4:1, 2; 7:2, etc.) In
their estimation Paul was easily capable of giving
birth to this doctrine of salvation by faith for no
other end than the joy of pronouncing their dam-
nation for their unbelief. Yea, they could readily be-
lieve that his joy expressed at Rom. 8 : 31-39 was
more due to the fact that Israel was shut out from
salvation, than that there was salvation. To thor-
oughly appreciate the full bitterness of the Jewish
mistrust and hatred toward Paul we must remember
the constancy with which for years they persecuted
him, and that very soon after the writing of this
Epistle they occasioned his long imprisonment in
Rome, and relentlessly persisted in their accusations
against him till they became the immediate cause of
his martyrdom. Therefore, in expressing his sorrow
over the rejection of Israel, Paul pledgees his truth-
fulness in Christ for whom he had suffered the loss
of all things, and in the Holy Spirit who was wont to
strike down all lying Ananiases (Acts 5:3-5), for it
Z7(i EPISTLE TO THE ROMANS
was necessary, before another word be said, that
every Jew should know that Paul's doctrine was not
his own, that it did not arise in his mind because of
any spleen, malice, hostility, illwill, or even mild dis-
taste for the Jewish people. On the contrary, his per-
sonal bias was against the doctrine which he taught;
and none knew this so well as the Christ with whom
the doctrine arose, and the Holy Spirit who inspired
Paul to teach it.] 3 For I couid wish [Literally, "I
was wishing." Some therefore regard Paul as refer-
ring to his attitude to Christ while he was persecuting
the church in the days before his conversion. But
Paul is asserting his present love toward Israel, and
his past conduct proved nothing whatever as to it.
The tense here is the imperfect indicative, and is
correctly translated "I could wish," for it indicates
arrested, incomplete action, a something never fin-
ished; and it therefore often stands for the conjunctive.
This potential or conditional force of the imperfect
is, as Alford remarks, "no new discovery, but com-
mon enough in every schoolboy's reading." Paul
means to say that he never actually formed this wish,
but could conceive of himself as going to the length
of forming it, if admissible — if it were merely a ques-
tion of love toward his countrymen, and no obstacle
intervened] that I myself were anathema from Christ
for my brethren's sake [The root idea of anathema
is anything cut or torn off, anything separated or
shut up. In the Old Testament the inanimate thing
devoted or anathematized was stored up, while the
animate thing was killed (Lev. 27:26-29). Compare
the anathemas of Jericho and Achan Qosh. 6:16;
7:15, 22-26). But the New Testament prefers that
use of the word which indicates spiritual punishment ;
viz., exclusion, banishment, as in the case of one rest-
ing under a ban (Gal. 1:8. 9; 1 Cor. 12:3; 16:22), for
Paul certainly ordered no one to be physically put to
death. The idea of banishment is, in this case, made
even more apparent by the addition of the words "from
Christ." Paul therefore means to say, "I may, indeed,
CONDEMNATION OF ISRAEL Z77
be regarded as an enemy of my people, delighting in
their being excluded from salvation by their rejection
of the gospel (as they indeed are — Gal. 1:8, 9; 5 : 4) ;
but so far am I from doing this that I. could, were it
permissible, wish for their sakes that I might so ex-
change places with them that I might be cut off from
Christ, and be lost, that they might be joined to him
and be saved. For their sakes I could go into eternal
perdition to keep them from going there." Men of
prudent self-interest and cold, speculative deliberation
regard Paul's words as so unreasonable that they
would pervert them in order to alter their meaning.
They forget that Judah offered to become a slave in
Benjamin's stead (Gen. 44: 18-34) ; that David wished
he had died for Absalom (2 Sam. 18:33), and that
the petition of Moses exceeded this unexpressed wish
of the apostle (Ex. 32:32). They are blind to the
great truth that in instances like this "the foolishness
of God" (even operating spiritually in men of God)
"is wiser than men" (1 Cor. 1 :25). No man can be a
propitiation for the souls of other men. Only the
Christ can offer himself as a vicarious sacrifice for
the lives of others so as to become in their stead
a curse (Gal. 3: 13), abandoned of God (Mark 15: 34).
But surely the true servant of Christ may so far par-
take of the Spirit of his Master as to have moments
of exalted spiritual grace wherein he could wish,
were it permissible, to make the Christlike sacrifice.
(Comp. 2 Cor. 12:15; Phil. 2:17; 1 Thess. 2:8; 1
John 3 : 16.) In this instance we may conceive of
Paul as ardently contemplating such a wish, for: 1.
He had prophetic insight into the age-long and almost
universal casting off of the Jews, and their conse-
quent sorrows and distresses, all of which moved him
to unusual compassion. 2. He had also spiritual in-
sight into the torments of the damned, which would
stir him to superhuman efforts on behalf of his peo-
ple. 3. He could conceive of the superior honor to
Christ if received by the millions of Israel instead of
the one, Paul. 4. He could deem it, a sweeter joy to
378 EPISTLE TO THE ROMANS
Christ to give salvation unto the many, rather than
merely unto the one, Paul. 5. He could contrast the
joys his exchange might give to the many with the
single sorrow of damnation meted out to himself
alone, and could therefore feel some satisfaction in
contemplating such a sacrifice for such a purpose.
(Comp. Heb. 12: 2.) 6. Finally, just before this he has
asserted the possibility of one dying for a righteous
or good man (Rom. 5:7). If such a thing is possible,
might not Paul be excused if he felt ready, not only
to die, but even to suffer eternal exclusion from
Christ, if his act could avail to save a whole cove-
nanted people, so worthy and so loved of God, as
Israel was shown to be by those honors and favors
bestowed upon it, which he proceeds at once to
enumerate? Under all the circumstances, therefore,
it is apparent that such strong words and deep
emotions are to be expected from one who loved as
did Paul. For further evidences of his love toward
churches and individuals, see 1 Cor. 1:4; Phil. 1 : 3, 4;
Eph. 1 : 16 ; 1 Thess. 1:2; Philem. 4 ; 2 Tim. 1 : 3, 4 ; 2
Cor. 11:28, 29], my kinsmen according to the flesh
[And here we have the first impulse for the strong ex-
pression of passion just uttered. In the Jew an ardent
family affection, blending with an intense national
pride, combine to form a patriotism unparalleled in its
fervor and devotion] : 4 who are Israelites [The first
distinction of the chosen people was their descent
from and right to the name 'Tsrael" : a name won by
Jacob when, wrestling, he so prevailed with God that
he was called Israel, or prince of God (Gen. 32:28),
and also won for himself the unique honor of having
all his descendants bear his name, and be accepted as
God's covenant people] ; whose is the adoption [i. e.,
the Sonship. Israel is always represented as the
Lord's son or first-born, in contradistinction to the
Gentiles, who are his creatures — Ex. 4 : 22, 23 ; 19 : 5 ;
Deut. 7:6; 14:1; Isa. 1:2; Jer. 31:9; Hos. 11:1;
Mai. 1:6], and the glory [The glory of having God
manifested visibly as their friend and protector. This
CONDEMNATION OF ISRAEL 379
glory was called the Shekinah and appeared in the
pillar of cloud by day and fire by night (Ex. 13:21,
22), and rested on Mt. Sinai (Ex. 24: 16) and on the
tabernacle (Ex. 29:43), and in the tabernacle (Ex.
40:34-38; Lev. 9:23, 24), and enH^htened the face of
Moses (Ex. 34:29-35; 2 Cor. 3:7-i8), and filled Solo-
mon's temple (1 Kings 8:10, 11), and is thought to
have abode between the cherubim, over the mercy-
seat of the ark of the covenant (Ex. 25 : 22 ; 29 : 43, 44 ;
Heb. 9:5), whence it is also thought that the ark
itself is once called "the glory of Israel" — 1 Sam. 4:
21], and the covenants [Especially the Messianic and
promised-land covenants given to Abraham, Isaac
and Jacob, to which may be added the covenants with
Aaron (Ex. 29:9) and Phinehas (Num. 25:10-13),
and those made with Israel on the plains of Moab
(Deut. 29, 30) and at Shechem (Josh 24:25), and the
throne covenant with David (2 Sam. 7:12-17], and
the giving of the law [It was given at Mt. Sinai
directly from the person of God himself, and its re-
tention in Israel was a notable mark of distinction
between them and all other people, for it placed them
under the divine government, as the peculiar heritage
of Jehovah], and the service of God [The order of
praise and worship in tabernacle and temple under
charge of Levites and priests and explained at length
in the Epistle to the Hebrews. "The grandest ritual,"
says Plumer, "ever known on earth, with its priests,
altars, sacrifices, feasts, and splendid temple"], and
the promises [The term "promise" is about the same
as "covenant" (Acts 2:39; Rom. 15:8; Gal. 3:16;
Eph. 2:12; Heb. 11:17). If there is any distinction
to be drawn between the two words, covenant is the
larger, including threatenings as well as assurances
of grace. In the promises the threatenings are omit-
ted, and the details of the good are enlarged] ; 5
whose are the fathers [At Hebrews 11 we have the
list of the chief of these fathers. They were Israel's
pride and inspiration. "The heroes of a people," says
Godet, "are regarded as its most precious treasure."
380 EPISTLE TO THE ROMANS
The three pre-eminent ''fathers" were Abraham, Isaac
and Jacob~Ex. 3: 6, 13, 15 ; 4: 5; Matt. 22:32; Acts
3:13; 7:2>2], and of whom [i. e., of or descended
from the fathers] is Christ as concerning the flesh
[Paul's enumeration of Israel's endowments ends in
this as the climax of all their glories when coupled
with the statement as to the divine nature of this
Christ. But to this climax Israel failed to attain.
They accepted neither the humanity nor divinity of
Christ, hence Paul's grief], who is over all, God
blessed for ever. Amen. [These words have quite a
history. None of the so-called Ante-Nicene Fathers
(theologians who wrote prior to A. D. 325) ever
thought of contorting them from their plain reference
to Christ. Even among later writers, but two —
Diodorus of Tarsus (bishop in A. D. Z1Z\ died in
394) and Theodore of Mopseustia (A. D. 350-429)—
ever questioned their reference to Christ. Then came
Erasmus (A. D. 1465-1536). This fertile genius
seems to have exerted all his ingenuity on this pas-
sage, for, by changing the punctuation, he made it
read four different ways, two of which have attracted
some notice. The first of these reads thus : "Of whom
is Christ as concerning the flesh, who is over all.
Blessed be God for ever. Amen." This effort to cut
off the last clause and make a benediction of it is
open to several objections; we note two. 1. It is too
abrupt. 2. It is not grammatical if taken as a bene-
diction, for to be in correct form eidogetos ("blessed")
should precede Theos ("God"), but, instead, it follows
it, as in narrative form (Rom. 1:25; 2 Cor. 11:31),
which it is. The second reading makes the whole
passage a benediction, thus: "Of whom is Christ con-
cerning the flesh. Blessed for ever be God, who is
over all. Amen." To this reading it may be properly
objected: 1. That a benediction is contrary to the
apostle's mood and thought. He is mourning over
the rejection of Israel. Though he does recount the
endowments of Israel, why should he burst forth in
ecstatic benediction when all these endowments only
CONDEMNATION OF ISRAEL 381
brought the heavier condemnation because of Israel's
unbelief? 2. Why should he leave his analysis of
Christ unfinished (compare the finished, similar analy-
sis at Rom. 1 : 3, 4) to w^ind up in a benediction, when
he might have finished his analysis and thereby laid,
in a finished climax, a better basis for a benediction?
3. Again, the eulogetos still follows the Theos, when
it should precede it to form a benediction, as it does
above twenty times in Scripture (Luke 1:68; 2 Cor.
1:3; Eph. 1:3; 1 Pet. 1:3, etc.). 4. The ho oon,
"who is," stands naturally as in apposition to the
preceding subject, ho Christos, "the Christ," and if
by any unusual construction it has been meant to be
taken in apposition to Theos, "God," it is hardly con-
ceivable that we should have had the participle oon,
"is" (literally "being"), which under such a construc-
tion is superfluous and awkward. This untenable
reading would soon have been forgotten, but, unfor-
tunately, Meyer has given respectability to it by a
long argument in its favor ; in which he Insists that
the reading, "Christ . . . who is over all, God blessed
for ever," is contrary to the invariable teaching of
Paul, who always recognizes the subordination of the
Son to the Father and who does this by never calling
the Son "God" ; always reserving that title for the
Father. It is true that Paul recognizes this subordi-
nation, and generally does it in the way indicated, but
he does it as to Christ the unit; i. e., Christ the united
compound of God and man. But Paul is here resolv-
ing that compound into its two elements ; viz., Christ,
man-descended after the flesh ; and Christ, God after
the Spirit. Now, when thus resolved into ^is ele-
ments, the divine in Christ is not described as subor-
dinate to the Father, nor is the full measure of deity
withheld from him. On the contrary, John and Paul
(whom Meyer conceives of as disagreeing as to the
Christ's subordination) agree perfectly in this, only
Paul is even clearer and more explicit in his state-
ment. John begins with our Lord before his divinity
became compounded with humanity, and calls him
382 EPISTLE TO THE ROMANS
the Word. 'In the beginning," says he, "was the
Word, and the Word was with God, and the Word
was God" (John 1:1). Surely there is no subordi-
nation indicated by John in treating of the separate
divine nature of our Lord. Then he tells of the com-
pounding of that divine nature with the human nature.
''And the Word," says he, "became flesh, and dwelt
among us" (John 1:14). Here, then, is that com-
pounding of divinity and humanity which we call
Jesus, and this Jesus is, according to John, subordi-
nate to the Father. On this important point John
lets the God-man speak for himself. "The Father,"
says Jesus, "is greater than I" (John 14:28). Now
let us compare this teaching with the doctrine of
Paul. "Have this mind in you," says he, "which was
also in Christ Jesus : who, existing in the form of
God" (that is, when he was what John calls the
Word ; when he was not as yet compounded with
humanity), "counted not the being on an equality
with God" (here Paul is more explicit than John in
asserting our Lord's unsubordinate condition before
he became incarnate) "a thing to be grasped, but he
emptied himself, taking the form of a servant, being
made in the Hkeness of men" (equivalent to John's
"the AVord became flesh," after which follows the
statement of subordination ; viz.) ; "and being found
in fashion as a man, he humbled himself, becoming
obedient even unto death, yea, the death of the cross,"
etc. (Phil. 2:5-11). To one, therefore, who carefully
compares these passages, it is apparent that according
to apostolic doctrine Jesus, the unit, is subordinate to
the Father, but when Jesus is separated by analysis
into his component parts, his divine nature is God,
and equal with God (Col. 2:9). At Rom. 1 : 3, 4
this divine nature is called "Son of God"; here it is
called "God over all, blessed for ever." So Meyer's
contention against the reading of the text is not well
taken. The natural reading refers the Avords to Christ,
and there is good Scriptural reason why this should
be done, for all things here said of Christ rest on
CONDEMNATION OF ISRAEL 383
Scriptural authority; for (1) he is called God (Isa.
9:6; John 1:1; Phil. 2:5-11; John 20:28; Tit. 1:3;
2:13; 3:4, 6; Col. 2:9. Comp. 1 Tim. 2:5 with
Acts 20:28, and the "my church" of Matt. 16:18).
(2) The term eulogetos may be fittingly applied to
him, for it is even applied to mere men by the LXX.
(Deut. 7:14; Ruth 2:20; 1 Sam. 15:13), and is no
stronger than the term ''glory" (2 Pet. 3 : 18 ; Heb. 13:
21; 2 Tim. 4:18). (3) Christ himself claims to be
"over all" (John 3:31; Matt. 28:28), and it is
abundantly asserted that such is the case (Phil. 2:
6-11; Eph. 1:20-23; Rom. 10:12; Acts 10:36).
So complete is his dominion that Paul deems it need-
ful to expressly state that the Father is not made
subordinate (1 Cor. 15:25-28). The whole passage,
as Gifford well says, constitutes "a noble protest
against the indignity cast upon him (Christ) by the
unbelief of the Jews."
II.
THE REJECTION OF ISRAEL NOT INCONSIST-
ENT WITH GOD'S PROMISE OR ELEC-
TION—HIS PROMISE HAS BEEN
KEPT TO THOSE TO WHOM
IT WAS GIVEN.
9:6-13.
6 But it is not as though the word of God hath
come to nought. [Or, as Fritsche translates, "The
matter, however, is not so as that the word of God
had come to nought." Paul is answering the reason-
ing of the Jew which runs thus: "You speak of God's
covenants and promises given to the fathers and en-
larged in the Scriptures, yet you say the Jew has
failed to receive the blessings guaranteed to him by
God in those covenants and promises. If such is the
case, then you must admit that the word of God has
384 EPISTLE TO THE ROMANS
failed of fulfillment." Paul begins his answer by
denying the failure of the word of God, and proceeds
to prove his denial. But his argument is not rigidly
polemic; it is rather a heart-to-heart discussion of
well-known historic facts which show that God's
present enactments, rulings and executions harmonize
perfectly with those of the past, which, too, have been
heartily and unanimously approved by the Jews.
"No," is then Paul's answer, ''the word of God has
not come to nought in Israel's rejection, for it (in the
Old Testament), as you well know and approve,
taught and worked out in precedent and example the
same principles and same distinctions which are to-
day affecting the rejection of Israel." God has not
changed, nor has his word failed : it was Israel which
had changed and failed.] For they are not all Israel,
that are of Israel [The Jews would never have re-
garded Paul's teaching as subversive of the promises
or word of God if they had not misconstrued the
promises. They read them thus : "The promises guar-
antee salvation to all Jews, and the Jews alone are to
be saved." Paul begins his argument by denying the
correctness of their construction of God's word. "The
word of God has not failed," says he, "because God
has cast off a part of Israel (the fleshly part repre-
sented by the Jews), for God's word is kept as long
as he keeps covenant with the other part (the spiritual
part, represented by the Christians, principally Gen-
tiles), for you are wrong in thinking that all the de-
scendants of Jacob are reckoned by God as Israelites,
or covenant people, and also wrong in supposing that
Israel has only fleshly children, and no spiritual chil-
dren." This argument apparently concedes for the
moment that God's covenant was to give Israel sal-
vation, which was not really the case. God's covenant
was to provide the sacrifice in his Son, which would
afford the means of salvation, conditioned on faith
and obedience] : 7 neither, because they are Abra-
ham's seed, are they all children: but [as God said to
Abraham — Gen. 21:12], In Isaac shall thy seed be
GOD'S PROMISE KEPT 385
called. [/. c, the children of Isaac alone shall be
known distinctively as thy children, the heirs of thy
covenant. Here, again, Paul attacks a second false
construction which the Jews placed upon the promises.
They said : "We must all be saved because we have
Abraham for our father (Matt. 3:9). If God does not
save us, he breaks his word with Abraham." ''Here
again ye err," says Paul, "for at the very start when
Abraham had but two sons, God rejected one of them,
casting Ishmael off, and choosing Isaac; and later
when Abraham had many sons God still refused all
but Isaac, saying, The sons of yours which I shall
call mine shall descend from Isaac alone."] 8 That
is, it is not the children of the flesh [of Abraham]
that are [reckoned or accounted as] children of God;
but the children of the promise are reckoned for a
seed. [Are accounted the children of God through
Abraham. Fleshly descent from Abraham, of itself
and without more — i. c, without promise — never
availed for any spiritual blessing (Gal. 4:23). "This,"
says Trapp, "profiteth them no more than it did Dives,
that Abraham called him son" (Luke 16: 25). So flesh
avails neither then nor now, but promise. Paul pro-
ceeds to show that Isaac was a son of promise, and
whatever covenants or promises availed for his chil-
dren came to them because they, through him, became
symbolically sons of promise, Isaac typifying Christ,
the real son of promise given to Abraham (Gal. 3:
16), and Isaac's posterity typifying the real children
of promise, the regenerated sons of God begotten unto
Christ through the gospel (Gal. 4:28; John 1: 12, 13).
So as Abraham had a fleshly seed according to the
first promise, "In Isaac shall thy seed be called," these
being Jews; so he had a spiritual seed according to
the second promise, "In thee and in thy seed shall
all the nations [Gentiles; but not excluding Jews] of
the earth be blessed," these being Gentiles. Hence,
if the two promises were each kept with the two par-
ties to whom they were severally given, the word of
God was not broken, and his promise had not failed.
286 EPISTLE TO THE ROMANS
But such was indeed the case, for God kept his word
with the fleshly seed, fulfilhng to them the fleshly-
promise that Christ should be born of their stock (John
4:22; Gal. 3:16), and to the spiritual seed he was
fulfilling the spiritual promise granting them eternal
life through that faith in Christ which made them
spiritual children of Abraham, the father of the faith-
ful (Gal. 3:7-14). So it was not two promises to one
seed, but two promises to two seeds, and each prom-
ise was kept of God to each promisee. And why, says
Paul, do we call Isaac the son of promise? Because
he was not born according to the natural law of the
flesh, his mother being past bearing, but contrary to
nature and by reason of the divine power, working
to fulfill the promise of God, which promise is as
follows] 9 For this is a word of promise [this is the
saying or promise that brought Isaac into being, and
made him a child of promise and not of natural birth
— Gen. 18:10], According to this season [Godet
translates, "Next year at the moment when this
same time (this same epoch) will return"] will I come
[to fulfill my promise], and Sarah shall have a son.
[This fixing of the definite time (an exact year from
the date of the promise) when the child of promise
should be born, is extremely significant. Ishmael was
alive when this promise was given. But what Jew
would have justified him in urging a claim as against
the promised Isaac? Later, in the days of Daniel, a
time limit was set for Christ, the greater Son of prom-
ise, by which it is made sure that he would begin his
ministry in A. D. 26. If Ishmael had no reason or
right to complain that he and his offspring (though
he was established as a son) were stood aside for
Isaac and his offspring, what right had Isaac in his
turn to complain if God set a date when he and his
offspring (though established son as was Ishmael)
should in like manner be stood aside for the greater
Son of promise, the Christ and his offspring? God
fixed the dates in each case, and the dates in Dan. 9:
24, 25 are equally explicit with Gen. 17:21. The
GOD'S PROMISE KEPT 387
Christ, ''the anointed one, the prince," was to appear
at the end of sixty-nine weeks of years, or in A. D.
26, and at the full end of the seventy weeks, or eight
years later, in A. D. 34, the time "decreed upon thy
[Daniel's] people" came to an end.* The Holy Spirit
that year emphasized the rejection of fleshly Israel
and the acceptance of the children of promise (be-
lievers in Christ, his spiritual offspring) by with-
drawing from the Jews and appearing upon the house-
hold of Cornelius, the firstfruits of the Gentiles (Acts
10). God gave Ishmael only one year's warning, and
no especial call to repent, or opportunity to save him-
self in any way. But through Daniel, Israel had five
hundred years of warning, and was invited of Christ
and of all his apostles (even being Invariably invited
first, by Paul the apostle to the Gentiles) to become
joint children of promise with the Gentiles ; a joint
relationship wherein they were bound by every cir-
cumstance to obtain and hold the pre-eminence.
Surely, then, the word of God had not failed as to
them, but they had failed as to it.] 10 And not only
so [Not only is Ishmael rejected for the promised
Isaac, but even Isaac's seed, his two sons Esau and
Jacob, are made the subject of choice by God, show-
ing that even the seed of the children of promise may
be so sifted that part may be received and part re-
* The count in Daniel runs thus: each seven weeks includes a jubilee,
and hence numbers fifty years. Seventy weeks therefore equal, with their
jubilees, five hundred years. The last of these weeks includes its jubilee,
and so has eight years. The count ostensibly begins when the decree is
issued to rebuild Jerusalem, or with the year 537 B. C, but in fact the
seventy vears mentioned at Dan. 9: 2 are first deducted, making the count
begin 467 B. C.
The law of couplets requires this reduction. Moreover, these years are
deducted for sabbath years which the Jews would not keep while the seventy
weeks or five hundred years immediately after the captivity were passing;
just as God exacted a like seventy years in Babylonian captivity for sab-
batical years which the Jews did not keep during a like seventy- week or
five-hundred-year period just previous to the captivity (2 Chron. 36:20, 21;
Ezek. 20:23, 24; Jer. 25:11, 12).
The actual count, then, begins 467 B. C, or with the jubilee of deliver-
ance under Queen Esther.
Deducting sixty-nine weeks, or four hundred and ninety-two years, from
this date, gives us A. D. 25-26 — a j^ear embracing parts of two of our
years, for the Jewish year began in October; and the full seventy weeks, or
five hundred years, gives us A. D. 33-34.
Therefore Messiah's week, or the last eight of the five hundred years,
ran from October, A. D. 25, to October, A. D. 34.
388 EPISTLE TO THE ROMANS
jected, for God indeed did this, accepting Jacob and
rejecting Esau] ; but Rebecca also having conceived
by one, even by our father Isaac [Now, it might be
objected by the Jew (unjustly in view of the fact that
four of the tribes of Israel were descended from
bondwomen) that his case was not parallel to that of
Ishmael, for Ishmael was the son of a bondwoman
(an Egyptian), and was of a mocking, spiteful dis-
position (Gen. 21:9). Ishmael's rejection, therefore,
was justifiable, while the exclusion of the Jew by
Paul's so-called gospel was utterly unwarranted. To
this Paul makes answer by citing the cases of Jacob
and Esau. They had one father, Isaac the child of
promise ; and one mother, Rebecca the well beloved,
approved of God; they were begotten at one concep-
tion, and were twins of one birth, yet God exercised
his right to choose between them, and no Jew had
ever questioned this, his right of choice. Yea, the
unbounded freedom of choice was even more clearly
manifest in other details which Paul enumerates] — 11
for the children being not yet born, neither having
done anything good [as might be supposed of Jacob]
or bad [as might be presumed of Esau], that the pur-
pose of God according to election [choosing] might
stand [might be made apparent and be fully and
finally confirmed], not of works, but of him that call-
eth [not a choosing enforced on God by the irresist-
ible, meritorious claims of man, in keeping the law
of works, human and divine ; but a free choosing on
God's part manifested in his calling those who suit
his purpose], 12 it was said unto her, The elder shall
serve ["Servitude," says Trapp, ''came in with a
curse, and figureth reprobation — Gen. 9 : 25 ; John 8 :
34, 35; Gal. 4:30"] the younger. [/. e., Esau shall
serve Jacob. It is evident from these words that
Jacob and Esau do not figure personally, but as the
heads of elect and non-elect nations, for personally
Esau never served Jacob. On the contrary, he lived
the life of a prince or petty king, while Jacob was a
hireling, and Jacob feared Esau as the man of power.
GOD'S PROMISE KEPT 389
But the nation sprung- of the elder son did serve the
nation descended from the younger. "History," says
Alford, ''records several subjugations of Edom by the
kings of Judah ; first by David (2 Sam. 8 : 14) ; — under
Joram they rebelled (2 Kings 8:20), but were de-
feated by Amaziah (2 Kings 14:7), and Elath taken
from them by Uzziah (2 Kings 14 : 22) ; under Ahaz
they were again free, and troubled Judah (2 Chron.
28: 16, 17; comp. 2 Kings 16:6, 7, — and continued free
as prophesied in Gen. 27 : 40, till the time of John Hyr-
canus, who (Jos. Antt. 13:9, 1) reduced them finally,
so that thenceforward they were incorporated among
the Jews."] 13 Even as it is written [Mai. 1:2, 3],
Jacob I loved, but Esau I hated. [Expositors of Calvin-
istic bias insist upon the full, literal meaning of ''hatred"
in this passage ; but Hodge, whose leaning that way is
so decided that he can see no more injustice in eternal
than in temporal election (he apparently never weighed
the words of our Saviour at Luke 16 : 25 ; 12 : 48, and
kindred passages which show that temporal favors
which are indeed bestowed arbitrarily are taken into
account to form the basis of just judgment in the
bestowal of eternal favors), is nevertheless too fair-
minded an exegete to be misled here. He says: "It
is evident that in this case the word hate means to
love less, to regard and treat with less favor. Thus,
in Gen. 29 : 33, Leah says she was hated by her hus-
band; while in the preceding verse the same idea is
expressed by saying, 'Jacob loved Rachel more than
Leah' (Matt. 8:24; Luke 14:26). 'If a man come to
me and hate not his father and mother, etc' (John
12:25)." As this ninth of Romans is the stronghold
of Calvinism, the arsenal of that disappearing remnant
who believe in eternal foreordination according to the
absolute decree of the sovereign will of God, we feel
that a word ought to be said about the doctrinal trend
of its sections. We therefore submit a few points. 1.
It is rather odd that this chapter should be used to
prove salvation by election when, so far as it bears on
election at all, it is wholly an effort to justify God in
26
390 EPISTLE TO THE ROMANS
casting off an elect people (Jews) and choosing a
non-elect people (Gentiles). If, therefore, the chapter
as a whole teaches anything as to arbitrary election,
it is plainly this, that those who depend upon God to
show partiality in electing some and condemning
others, w411 either be disappointed as were the Jews,
or surprised as were the Gentiles, for election will
never work out as they suppose. For, after showing
favor to Abraham's seed for nineteen hundred years,
God adjusted the balances, and, turning from Jews to
Gentiles, made the first last, and the last first; the
elect, non-elect; and the non-elect, elect. And now,
the non-elect, having enjoyed the favors and privileges
for a like term of nineteen hundred years, are now be-
ing called to account, and will, in their turn, be cut
off. But if they are, it will be wholly their own fault,
just as the rejection nineteen hundred years ago was
by Israel's fault, and not by arbitrary decree of God.
2. Moreover, Paul is not discussing salvation, or fore-
ordination as to eternity. There is not one word on
that subject in the entire ninth chapter. The apostle
is introducing no new doctrine, no unheard-of and
strange enormity like Calvinism. "The difficulty," as
Olshausen aptly puts it, "and obscurity of the whole
section before us are diminished wdien we reflect that
it by no means contains anything peculiar ; since the
same ideas which so startle us in reading it, are also
expressed throughout the whole of the Old as well as
the New Testament. It is only their conciseness,
their bold and powerful utterance, that lends them,
as it were, an unprecedented appearance here." The
apostle is speaking of the bestowal of temporal ad-
vantages and benefits, and is showing that these, even
when relating to Messianic privileges, are bestowed
according to God's free will — they have to be ! They
are like other earthly benefits or privileges; for in-
stance, 4:he distinction as to new-born souls. It is
God alone who must determine how each shall enter
the world, whether as of the white, brown, red, black
or yellow race, whether among the rich or poor. So
GOD'S PROMISE KEPT 391
also, rising a step higher, whether a soul shall have a
perfect or a defective brain to think with, and whether
it shall enter a Christian or a pagan home. Now, as
God gave a promise to Eve, the same law of necessity-
made it compulsory that he choose arbitrarily what
household should be the repository of that promise and
thus perpetuate a lively expectation of its fulfillment.
God therefore first chose the Chaldees among the
nations, then, as second choice, he elected Abraham
among the Chaldees ; third, he chose Isaac from Abra-
ham's seed, and, fourth, Jacob from Isaac's offspring.
Up to this time there was a marked separation, both
spiritual and geographical, between the elect and the
non-elect, so that there was no confusion in anybody's
mind as to the inherent exclusiveness of election. But
with Jacob a change came. His sons all dwell to-
gether, and during his lifetime till his last sickness no
election was announced as to them until on his death-
bed Jacob gave Judah the pre-eminence (Gen. 49:8'-
12). But Moses passes over this pre-eminence (Deut.
33 : 7) and there was no segregation of Judah. In
fact, other tribes seem to have overshadowed Judah
in importance, notably that of Levi, all of whom were
set apart as Levites for God's service, and of which
tribe also came Moses the lawgiver and Aaron the
father of the priesthood. Moreover, many of the great
judges came from other tribes, and the house of Ben-
jamin furnished the first king.. This community of
interest, this privilege of enjoying the appurtenances
and collaterals of election, should have taught Israel
that the blessing promised was greater, wider and
more gracious than the mere privilege of being the
repository of that blessing, but, instead, it begot in
them the mistaken idea that all the twelve tribes were
elect. So, indeed, they were as to possessing the land,
but they were not elect as to being repositories of the
Messianic promise, which honor was first limited to
Judah (1 Chron. 5:2) and afterwards to the house
of David (2 Sam. 7:12: Mic. 5:2; John 7:42). Now,
this is what Paul is discussing. With him it is a
392 EPISTLE TO THE ROMANS
question of fixing a promise so that men may watch
for its fulfilhiient in a certain race and family — a
promise which, when fulfilled, brings blessings and
benefits not confined to any race or family, but open
and free to all who accept them, and denied to all
who refuse and reject them, yea, even to the very
race and family which have been the age-long reposi-
tories of the promise. And the point of Paul's whole
argument is this : As God was absolutely free to
choose who should be the repositories of the promise,
so is he absolutely free to fix the terms by which men
shall enjoy the blessings promised, even if those terms
(because of rebellion against them on the part of the
repositories) work out the failure of the repositories
to enjoy the blessings so long held by them in the
form of unfulfilled promise. And what has all this
to do with electing infants to eternal damnation?
No more than the election which makes one child
black and the other white, when both are born the
same moment. In short, no temporal election, no
matter hozv blessed, includes salvation to the elect
or necessitates damnation upon the non-elect, for it
is apparent to all that the election of the Gentiles as
repositories of Christian truth does not save half of
them, and the rejection of the Jews from this holy
office damns none of them. Salvation is, accorded the
Jew who believes as freely as it is to the Gentile,
and the unbelieving Gentile is damned with the unbe-
lieving Jew, and rests under heavier condemnation
because he sins against greater temporal privileges
and advantages. In either case the temporal advan-
tage or disadvantage will be duly considered in form-
ing a just judgment (Luke 12:48). 3. It should be
noted that Paul proves God's right at any time to
limit his promise. Thus the blessing to Abraham's
seed was first "nakedly and generally expressed," as
Chalmers puts it. Then it was limited to one son, Isaac.
Again it was limited to Isaac's son, Jacob. Therefore,
as God established his right of limiting the promise
to those whom he chose in the inner circle of the
GOD'S PROMISE KEPT 393
promise, so he could in the gospel age limit the prom-
ise to spiritual to the exclusion of fieshly seed. This
is not just what he did, but this is what he established
his right to do, for if he could disinherit Ishmael after
he had apparently obtained vested rights, and if he
disinherited Esau before he was born, there was no
limit to his right to disinherit, providing only that he
kept within the promise and chose some one of Abra-
ham's seed, or the seed of some one of his descendants
to whom a like covenant was given. Compare his ofifer
to make Moses the head of a new people (Ex. 32: 10),
which he was free to do, not having confirmed the
rights in Judah pronounced by Jacob (Gen. 49:8-12).
III.
REJECTION OF ISRAEL NOT INCONSISTENT
WITH THE JUSTICE OF GOD.
9:14-18.
14 What shall we say then? [The apostle makes
frequent use of the semi-dialogue. Five times already
in this Epistle he has asked this question (3:5; 4:1;
6:1; 7:7; 8:31). He begins with this question
which calls out an objection in the form of a ques-
tion, to which he replies with an indignant denial,
which he backs up by a full and detailed answer, or
explanation. The question called out is] Is there un-
righteousness with God? [The indignant denial is as
usual] God forbid. [Poole calls this 'Taul's repeated
note of detestation." He uses it fourteen times. It
expresses indignant, pious horror. Literally it is,
"Let it not be;" but as this form of expression was
too tame for our English ancestry who have ever
held God's name in that light reverence which makes
free use of it for emphasis, we find it translated
"God forbid" by Wyclif, Coverdale, Tyndale, Cran-
mer, the Genevan, etc. But the use of God's name,
394 EPISTLE TO THE ROMANS
being needless, is inexcusable. The import, then, of
verse 14 runs thus : If God chooses arbitrarily, is he
not unjust? and does he not thereby do violence to
his moral character, his holiness? The apostle's an-
swer is unique ; for it is merely a quotation from
Scripture. His argument, therefore, rests upon a
double assumption ; first, that God is truly represented
in the Scripture, and, second, the Scripture every-
where represents him as just, holy and perfect.
Paul's objector, in this case, would be a Jew, and any
Jew would accept both these assumptions as axio-
matic. If, therefore, Paul's Scripture quotation shows
that God's power of choice is absolutely free, then
the apostle by it has likewise shown that God's arbi-
trary choices are nevertheless just and holy, and ob-
jection to them as unjust is not well founded. The
arbitrary choice of a sinful heart is sinful, but the
arbitrary choice of the Sinless is likewise sinless, just
and holy partaking of his nature who chooses.] 15
For he saith to Moses [Ex. 33:19. Surely if the
Scripture generally was final authority to the Jew,
that part of it would be least questioned wherein God
is the speaker and Moses the reporter], I will have
mercy on whom I have mercy [God chooses both
the occasion and the object of mercy, and it is not
regulated by anything external to him. That which
is bestowed upon the meritorious and deserving is
not pure mercy; for, as Shakespeare expresses it,
''The quality of mercy is not strained"], and I will
have compassion on whom I have compassion. [Com-
passion is a stronger term than mercy; it is mercy
with the heart in it. The words quoted were spoken
to Moses when he requested to see God, and his re-
quest was in part granted. In expounding Ex. 33 : 19,
Keil and Delitzsch speak thus: "These words, though
only connected with the previous clause by the
copulative vav, are to be understood in a causal
sense as expressing the reason why Moses' request
was granted, that it was an act of unconditional grace
and compassion on the part of God, to which no man,
REJECTION NOT INCONSISTENT 395
not even Moses, could lay any just claim." This in-
terpretation is strengthened by the Old Testament
reading, which runs thus: 'T will be gracious to
whom I will be gracious, and will show mercy on
whom I will show mercy," for the act was one of
grace rather than of compassion. Let us remember
that Paul is here addressing a hypothetical Jewish
objector. The Jew, influenced by false reasoning on
his law, held a theory that man's conduct regulated
God's and that man took the initiative and that God's
actions were merely responsive. Such might, in some
measure, have been the case had any man ever kept
the law; but as things actually stood, to the sub-
version of all such things, it was evident from Scrip-
ture that Moses, the great lawgiver, himself had
never been able to merit a favor at God's hands, but,
on the contrary, God granted that to him as a matter
of gracious mercy which he could never claim as a
matter of right; viz., not eternal life with God, but
the mere momentary glimpse of the passing of God's
glory. Surely, with such a precedent before him, the
rational, thoughtful Jew, whether of Paul's day or
of our own, could and can have small hope of gaining
heaven by the works of the law. Since it is true that
Abraham obtained favor by faith and Moses received
it solely by grace, who shall win it by merit under
the law?] 16 So then [With these words Paul intro-
duces the answer to the question in verse 14, as in-
ferred or deduced from the citation in verse 15; as
though he said, "As a conclusion from what I have
cited, it is proven that as to the obtaining of God's
favor"] it is not [the accomplishment] of him that
willeth [of him. that wants it], nor of him that run-
neth [of him that ardently strives, or offers works for
it, as a runner does for his prize], but of God that
hath mercy. [Many expositors, following Theophy-
lact, refer this "willing" to Isaac, who sought to bless
Esau against God's choice in Jacob, and refer the run-
ning to that of Esau, who ran tg get the venison.
But that running of Esau was too literal; it lacked in
396 EPISTLE TO THE ROMANS
that moral effort Godward which Paul's argument
implies. Others, as Meyer, Godet, etc., confine the
willing and running to Moses, but this, too, is objec-
tionable, as too narrow a base for so broad a principle.
Paul includes Abraham, Isaac, Ishmael, Jacob, Esau,
Moses, and all like them. No man is chosen of God
because he chooses or strives to be chosen till God
has first chosen him (John 15:16-19). The first
choice rests in the will of God. If God did not call
all (John 3:16; Tit. 2:11; Rev. 22:17) and choose
all who respond by sincerely wishing and striving to
be chosen, the dark side of Calvinism might indeed
be true. Originally there was no curb to the freedom
of God in dealing with fallen man save the unspeak-
able mercy and goodness of God. Justice at that time
afforded no curb ; for man was a sinner without means
of propitiation or atonement, and stood condemned by
justice. The verbal form ''runneth," though it comes
in abruptly, is not of special, but of general, reference
("him" being equivalent to "any one"), and indicates
strenuous moral effect toward God, or salvation (Ps.
119:32). It is part of the old and familiar figure
wherein life is regarded as a race or "course," moral
eft'ort being a "running" therein (see comment, Rom.
9:31, 32). This figure is so well known that it is
customarily introduced thus abruptly (Acts 13 : 25 ;
20:24; 2 Tim. 4:6, 7). The use of the verb "to run"
is as common as the noun "course," and is also
brought in abruptly, as needing no gloss (Gal. 2:2;
5:7; Phil. 2:16; Heb. 12:1. Comp. Phil. 3: 11-14 and
1 Cor. 9 : 24-26, where the apostle elaborates the
figure). These very references to Paul's use of this
figure afford abundant proof that after God chooses
us (and he has now chosen us all, for he would not
that any should perish, but that all men be saved, and
come unto the knowledge of the truth — 2 Pet. 3 : 9
1 Tim. 2:4; Rom. 2:4; Tit. 2:11: Ezek. 18:23, 32
33:11), then everything depends upon our "willing'
(Luke 13: 34; Acts 13:46) and "running," for we our-
selves having obtained of God's free will and grace a
REJECTION NOT INCONSISTENT 397
calling and election, must of ourselves make that call-
ing and election sure (2 Pet. 1 : 10, 11) ; yea, we must
work out our own salvation with fear and trembling
and the aid of God (Phil. 2: 12), and must so "run"
that we may obtain. Paul is here proving the unfettered
freedom of the Almighty before he gave the gospel.
A freedom which permitted him to give it when, how,
where and to whom he chose, save as he had
gradually limited himself, slightly, from time to time,
by his promises. This freedom permitted him at last
to give such a gospel that the self-righteous Jews saw
fit to reject it and become castaways. Paul in all his
argument says never a word about God's limitations
in the gospel after the gospel was given ; for they
have nothing to do with his argument which relates
to God's freedom when preparing the gospel and
before the gospel was given. Failure to note this
simple, obvious distinction has brought forth that
abortive system of inexorable logic called Calvinism,
which has gone near to attribute both the sins of
man and the iniquities of the devil to God himself.
God zvas free, but in his goodness he chose to provide
salvation to those who would accept it on his condi-
tions. Thus the Lord, being free, chose to be bound
by his covenants and promises, even as the Lord
Jesus, being rich, chose to be poor (2 Cor. 8:9). Paul
proves God's past freedom ; no one save the Jew of
his day ever denied it; but to say that Paul estab-
lishes a present freedom and absolute sovereignty in
God, which robs man of his freedom to do right, or
wrong; repent, or continue in sin; accept Christ, or
reject him, etc., is to dynamite the gospel, and blast
to shivers the entire rock of New Testament Scrip-
ture. Calvinism denies to God the possibility of mak-
ing a covenant, or giving a promise, for each of these
is a forfeiture of freedom, a limitation of liberty. Ac-
cording to Calvinism, God is absolutely free ; accord-
ing to the Scripture, he is free save where he has
pledged himself to man in the gospel.] 17 For the
scripture [Paul is still answering the question at
398 EPISTLE TO THE ROMANS
verse 14 by Scripture citation] saith unto Pharaoh [We
have had election choosing between Ishmael and
Isaac, and Esau and Jacob : we now have it choosing
between a third pair, Moses and Pharaoh. In the first
case God blessed both Isaac and Ishmael with prom-
ises (Gen. 17:20; 21:13, 18, 20); in the second case
he blessed Jacob and withheld his promise from Esau ;
in the third case he granted favor to Moses, and
meted out punishment to Pharaoh. Thus there is a
marked progress in reprobation in the three non-elect
characters, which is suggestive, since Israel was thrice
given over to a reprobate mind, and each punishment
was more intense. First, all were rejected in the
wilderness, but all their children were permitted to
enter the promised land — time, forty years ; second, all
were rejected at the carrying away into Babylon, and
only a small body were permitted to return — time,
seventy years; third, the race as a race was rejected
in Paul's day and only a remnant will, even at the
end, be restored (Isa. 10:22, 23; 1:9) — time, about
nineteen hundred years], For this very purpose did I
raise thee up [caused thee to occupy a time and place
which made thee conspicuous in sacred history], that
I might show in thee my power, and that my name
might be published abroad in all the earth. [For the
publishing of God's name, see Ex. 15:14-16; Josh.
2:9, 10; 9:9. The dispersion of the Jews and the
spread of Christianity have kept God's name glorified
in the history of Pharaoh to this day. Paul is still
establishing by Scripture God's freedom of choice.
He chose the unborn in preference to the born ; he
chose between unborn twins ; he chose between the
shepherd Moses and Pharaoh the king. In this last
choice Moses was chosen as an object of mercy, and
Pharaoh as a creature of wrath, but his latter choice
in no way violates even man's sense of justice. In-
stead of raising up a weak and timid owner of the
Hebrew slaves, God exalted Pharaoh, the stubborn,
the fearless. And who would question God's right to
do this? Having put Pharaoh in power, God so
REJECTION NOT INCONSISTENT 399
managed the contest with him that his stubbornness
was fully developed and made manifest, and in over-
coming- his power and stubbornness through the
weakness of Moses, God showed his power. The
transaction is very complex. God starts by stating
the determined nature of Pharaoh (Ex. 3: 19) and fol-
lows the statement with the thrice repeated promise,
"I will harden his heart" (Ex. 4:21; 7:3; 14:4.
Comp. 14: 17). Once Jehovah says, "I have hardened
his heart" (Ex. 10:1). Thrice it is said that his
''heart was hardened as Jehovah had spoken" (Ex. 7:
13; 8:19; 9:35). Once it reads that his ''heart was
hardened, and he hearkened not unto them ; as Jeho-
vah had spoken" (Ex. 7: 22). Five times we read that
"Jehovah hardened" his heart (Ex. 9:12; 10:20; 10:
27; 11: 10; 14:8). Thus thirteen times (with Ex.8: 15,
fourteen times) Pharaoh's hardness of heart is said to
be the act of God. (Comp. Deut. 2:30; Josh. 11:20;
Isa. 63 : 17 ; John 12 : 40 ; 9 : 39 ; Mark 4 : 12.) Inexor-
ably so? By no means: God would have gotten honor
had he relented before matters reached extremes.
Hence Pharaoh is called upon to repent (Ex. 10:3),
and several times he is near repenting, and might
have done so had not God been too ready to show
mercy (Ex. 8 : 28 ; 9 : 27 ; 10 : 24). So there was sin in
Pharaoh. We read that his "heart is stubborn" (Ex.
7:14); "was stubborn" (Ex. 9:7). "Pharaoh hard-
ened his heart, and hearkened not unto them, as Jeho-
vah had spoken" (Ex. 8: 15). "Pharaoh hardened his
heart" (Ex. 8 : 32 ; 1 Sam. 6:6). "Pharaoh sinned yet
more, and hardened his heart" (Ex. 9:34). As the
hardening was the joint work of Pharaoh and God,
and as Pharaoh sinned in hardening his heart, God's
part in the hardening was not an absolute, overmas-
tering act. It was not even a persuasive act, as in
cases of conversion. God hardened Pharaoh's heart by
providing opportunity and occasion, as the narrative
shows, and Pharaoh did the rest by improving the
opportunity in the service of the devil. The same act
of patience, forbearance and mercy which softens one
400 EPISTLE TO THE ROMANS
heart, hardens another by delaying punishment, as we
may see every day. The same sunshine that quickens
the hve seed, rots the dead one. The Jews approved
God's course toward Pharaoh, but resented the same
treatment when turned upon themselves, ignoring the
natural law that like causes produce like effects. God
found Pharaoh hard and used him for his glory
negatively. He found Israel hard and made the same
negative use of them, causing the gospel to succeed
without them, thus provoking them to jealousy
—Rom. 10:19.] 18 So then [see verse 16] he hath
mercy on whom he will, and whom he will he hard-
eneth. [This does not mean that God arbitrarily
chooses the worst people upon whom to shower his
mercies, and chooses those who are trying hard to serve
him and hardens them that he may punish them. The
point is that, in the absence of any promise or other
self-imposed limitation, God is free to choose whom
he will for what he will. As applicable to Paul's
argument, it means that God's freedom of choice is
not bound by man's judgment or estimation, for he
may prefer the publican to the Pharisee (Luke 18:9-
14) and may choose rather to be known as the friend
of sinners than the companion of the rulers and chief
priests, and he may elect the hedge-row Gentile to
the exclusion of invited but indifferent Jews (Luke
14:23, 24). God is bound by his nature to choose
justly and righteously, but all history shows that man
can not depend upon his sin-debased judgment when
he attempts to specify what or whom God approves
or rejects. Here we must be guided wholly by his
word, and must also be prayerfully careful not to
wrest it. In short, it is safer to say that God chooses
absolutely, than to say that God chooses according
to my judgment, for human judgment must rarely
square with the divine mind. Had the Jew accepted
Paul's proposition, he might centuries ago have seen
the obvious fact that God has chosen the Gentiles and
rejected him ; but, persisting in his erroneous theory
that God's judgment and choice must follow his own
REJECTION NOT INCONSISTENT 401
petty notions and whims, he is blind to that Hberty of
God's of which the apostle wrote, and naturally —
"For, Och ! mankind are unco weak,
An' litde to be trusted;
If self the wavering balance shake,
It's rarely right adjusted!"]
IV.
GOD'S ABSOLUTE POWER ASSERTED— HIS
JUSTICE VINDICATED AND ALSO HIS
COURSE IN REJECTING THE UN-
BELIEVING JEWS AND AC-
CEPTING THE BELIEV-
ING GENTILES.
9:19-29.
19 Thou wilt say then unto me, Why doth he still
find fault? [That God actually and always does find
faidt with sinners is a fact never to be overlooked,
and is also a fact which shows beyond all question or
peradventure that God abhors evil and takes no
positive steps toward its production. Even in the
case cited by Paul, where God hardened Pharaoh's
heart, the act of God was permissive, for else how
could the Lord expostulate with Pharaoh for a rebel-
lious spirit for which God himself was responsible?
(Ex. 9: 17; 10:3, 4.) Again, let us consider the case
in point. If God hardened Israel by positive act, why
did his representative and "express image" weep over
Jerusalem? and why was the Book of Romans writ-
ten?] For who withstandeth his will? [Since Paul
is still justifying God in formulating a gospel which
results in the condemnation of Jews and the saving
of Gentiles, this objector is naturally either a Jew or
some one speaking from the Jewish standpoint, This
fact is made more apparent in the subsequent verses,
for in them the apostle appropriately answers the Jew
402 EPISTLE TO THE ROMANS
out of his Jewish Scriptures. The objection runs
thus : But, Paul, if God shows mercy to whom he will,
and if he hardens whom he will, then it is he who has
hardened us Jews in unbelief against the gospel.
Why, then, does he still find fault with us, since he
himself, according to your argument, has excluded
us from blessedness, and made us unfit for mercy?
This reply implies three things: 1. God, not the Jew,
was at fault. 2. The Jew was ill used of God, in be-
ing deprived of blessing through hardening. 3. The
rewards of saints and sinners should be equal, since
each did God's will absolutely in the several fields of
good and evil where God had elected each to work.
To each of these three implications the apostle replies
with lightning-like brevity: 1. It is impious, O man,
to so argue in self-justification as to compromise the
good name of God. 2. It is folly for the thing formed
to complain against him that formed it. 3. Rewards
and destinies need not be equal, since, for instance,
the potter out of the same lump forms vessels for dif-
ferent destinies, whether of honor or dishonor. But
it must be borne in mind that in the last of these
three brief answers the apostle aims rather, as Alford
says, "at striking dumb the objector by a statement of
God's indubitable right, against which it does not be-
come us men to murmur, than at unfolding to us the
actual state of the case." Let us now consider the
three answers in detail.] 20 Nay but [One word
in Greek; viz., the particle menonnge. "This particle
is," says Hodge, "often used in replies, and is partly
concessive and partly corrective, as in Luke 11:28,
where it is rendered, yea, rather; in Rom. 10 : 18, yes,
verily. It may here, as elsewhere, have an ironical
force. Sometimes it is strongly affirmative, as in Phil.
3 : 8, and at others introduces, as here, a strong nega-
tion or repudiation of what has been said." "I do not
examine the intrinsic verity of what you allege, but,
be that as it may, this much is certain, that you are
not in a position to dispute with God" — Godet], O
man ["Man" stands at the beginning and "God" at
COD'S ABSOLUTE POWER ASSERTED 403
the end of the clause to emphasize the contrast. Man,
thou feeble morsel of sinful dust, wilt thou wrangle
with God!], who art thou that repliest against God?
["That chattest and w.ordest it with him" (Trapp),
"Repliest" signifies an answer to an answer. It sug-
gests, to those familiar with legal parlance, the decla-
ration and answer, the replication and rejoinder, the
rebutter and surrebutter to the limits both of human
impudence and divine patience. Before answering the
objection, Paul, therefore, felt it necessary to rebuke
the impious presumption of the objector. It is per-
missible to fathom and understand what God reveals
about himself, but it is not allowable for us, out of
our own sense of justice, arrogantly and confidently
to. fix and formulate what principles must guide God
in his judging. To do this is to incur the censure
meted out to Job (Job 38-41). "No man," says Hal-
dane, "has a right to bring God to trial." Man's
understanding is not adequate to such a task.] Shall
the thing formed say to him that formed it, Why didst
thou make me thus? [In the Greek the form of the
question indicates that a negative answer is expected.
The question is not a quotation, but rather "an echo"
of Isa. 29 : 16 and 45 : 9. "Formed" implies, not cre-
ation, but subsequent ethical moulding. God does
not create us evil, but we are born into a world w^hich,
if not resisted, will form us thus. This is the actual
work of God in the case. If we find ourselves formed
after the pattern of evil, can we, in the light of all
that he has done in the gospel, censure God for our
life-result? Being insensate, the wood can not quarrel
with the carpenter, nor the iron with the smith.
Being sensate, and knowing the grace of God, and his
own free will, man also is silent, and can render no
complaint. The free will of man is an offset to the
insensibility of the wood and iron, and makes their
cases equal, or, legally speaking, "on all fours." In-
animate material can not complain of malformation,
for it lacks understanding of the facts; but man, hav-
ing understanding, likewise can not complain, for the
404 EPISTLE TO THE ROMANS
malformation was his own free choice. Speaking
mathematically, the "free will" cancels the "lack of
understanding/' and leaves the animate and the in-
animate equal, and therefore alike silent as to the
results of the processes of moulding.] 21 Or [This
word presents a dilemma, thus : Either the clay (thing
formed) has no right to question, or the potter has no
right to dictate. In the Greek the form of the question
indicates the affirmative answer: "The potter has a
right to dictate"] hath not the potter a right over the
clay, from the same lump to make one part a vessel
unto honor, and another [part of the lump a vessel]
unto dishonor? [God is the potter, the human race is
the clay, and the vessels are nations. Being under
obligations to none, for all, having fallen into sin, had
thereby forfeited his regard and care as Creator, God,
for the good of all, made election that the Jewish
nation should be a vessel of honor (Acts 13:17) to
hold the truth (2 Cor. 4:7; Rom. 3:1, 2), the cove-
nants and the progenital line through which came the
Messiah. Later he chose the Egyptians as a vessel
of dishonor, to be punished for their abuse of the cove-
nant people, and the murder of their little ones. In
PauFs day he was choosing Gentiles (Europeans) as
vessels of honor to hold the knowledge of the gospel.
This choosing and forming is to the prejudice of no
man's salvation, for all are invited in matters pertain-
ing to eternal life, and each temporal election is for
the eternal benefit of all. Potter's clay and potter's
vessels are used to indicate national weakness (Dan 2:
41-44 ; Lam. 4:2; Isa. 41 : 25 ; Ps. 2 : 9 ; Rev. 2 : 26,^ 27)
and national dependence (Isa. 64:8-12) and national
punishment (Jer. 19:1, 10-13; Isa. 30:14). It is a
national figure (Ecclus. 33:10-12), yet it recognizes
national free will (Jer. 18 : 1-12). In the single instance
where it is used individually y it is employed by Paul in a
passage very similar to this, yet clearly recognizing the
power of human vessels to change destinies by the
exercise of free will (2 Tim. 2:20, 21). But no in-
dividual vessel is one of honor till cleansed by blood
GOD'S ABSOLUTE POWER ASSERTED 405
(Hel). 9:21, 22; Acts 9:15; 22:14-16), and who will
say that a vessel cleansed in Christ's blood is one of
dishonor? And we are cleansed or not according to
our own free choice.] 22 What if [With these words
Paul introduces his real answer to the question asked
in verse 19. The full idea runs thus : "I have answered
your impudent question by an assertion of the ab-
solute right of God, which you can not deny (Prov.
26 : 5 ; Ps. 18 : 26) . But what zvill you say if, etc.'* If the
absolute abstract right of God puts man to silence,
how much more must he be silent before the actual,
applied mercy and grace of God which forbears to use
the right because of his longsufifering pity toward the
impenitent, and his forgiving leniency tow^ard the re-
pentant. Paul asserts the absolute right of God, but
denies that he applies it. Herein he differs from Cal-
vinism, which insists that he applies it] God, willing
to show his wrath, and to make his power known,
endured with much longsuffering vessels of wrath
fitted unto destruction [And now, O man, how silent
must you be if it appears that God, although willing
to show his displeasure against wickedness, and ready
to show his power to crush its designs, nevertheless
endured with much longsuffering evil men whose con-
duct had already fitted them for, or made them worthy
of, destruction. Paul has already told us that the long-
suffering of God is exercised to induce repentance,
though its abuse may incidentally increase both wrath
and punishment (Rom. 2:4-11). It is not affirmed
that God ''fitted" these evil ones for destruction.
''And," says Barnes, "there is an evident design in not
affirming it, and a distinction made between them and
the vessels of mercy which ought to be regarded. In
relation to the latter it is expressly affirmed that God
fitted or prepared them for glory. (See vs. 23.)
'Which He had afore prepared unto glory.' The
same distinction is remarkably striking in the account
of the last judgment in Matt. 25 : 34-41. To the right-
eous, Christ will say, 'Come, ye blessed of my Father,
inherit the kingdom prepared for you,' etc. To the
27
406 EPISTLE TO THE ROMANS
wicked, 'Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels ;' not said
to have been originally prepared for them. It is clear,
therefore, that God intends to keep the great truth in
view, that he prepares his people by direct agency for
heaven ; but that he exerts no such agency in pre-
paring the wicked for destruction." No potter, either
divine or human, ever made vessels just to destroy
them. But any potter, finding a vessel suited to a
dishonorable use, may so use it, and may afterwards
destroy it. How the Jews "fitted" themselves for
destruction is told elsewhere by the apostle — 1 Thess.
2: 15, 16] : 23 and [A copula of thoughts, rather than
of clauses : God spared the wicked because of long-
suffering mercy to them, and because they could be
used to aid him in making known the riches of his
glory upon vessels of mercy. Without attempting to
show that God's patience with the godless aids him to
win the godly, we will let it suffice to say that God
spares the wicked for the sake of the righteous, lest
the hasty uprooting of the former might jeopardize the
safety of the latter— Matt. 13:28-30] that [he showed
longsuffering to the wicked, in order that] he might
make known the riches of his glory [God's glory is
his holiness, his perfection ; ''riches," as Bengel ob-
serves, "of goodness, grace, mercy, wisdom, omnip-
otence"] upon vessels of mercy, which he afore pre-
pared unto glory [It is much disputed whether the
"glory" here mentioned is the temporal honor of being
a church militant, a covenant people, a temple of the
Spirit (Eph. 2:22), a new dispensation of grace sup-
planting that of the law (glories won by the Gentiles,
and lost by the Jews), or whether it refers to the
glory of the land celestial, and the bliss of heaven.
The context favors the latter view, for "glory" is the
antithesis of "destruction" in the parallel clause, and
destruction can refer to nothing temporal. By com-
paring the two parallel clauses, Gifford deduces the
following: "We see (1) that St. Paul is here speaking,
not of election or predestination, but of an actual
GOD'S ABSOLUTE POWER ASSERTED 407
preparation and purgation undergone by vessels of
mercy to fit them for- glory, before God 'makes known
the riches of his glory upon them.' Compare 2 Tim. 2 :
20, 21, a passage which evidently looks back on this.
(2) We observe that this preparation, unlike that by
which 'vessels of wrath' are fitted for destruction/ is
ascribed directly and exclusively to God as its author,
being wholly brought about by his providence and
prevenient grace. The idea of fitness, akin to that of
desert, is ascribed only to the vessels of wrath. The
vessels of mercy God has made ready for glory, but
there is no idea of merit involved"], 24 even us, whom
he also called, not from the Jews only, but also from
the Gentiles? [The apostle ends his question with a
clear specification of who the vessels of mercy are.
They are those called impartially from both Jews and
Gentiles. "In calling to salvation," says Lard, *'God
is equally merciful to all. He sends to all the same
Christ, the same gospel ; on them he spends the same
influences, and to them presents the same incentives
to duty. But beyond this he strictly discriminates in
bestowing mercy. He bestows it on those only that
obey his Son. On the rest he will one day pour out
his wrath." We may add, that toward those who ac-
cept his call he is equally impartial in preparing for
glory, giving them the same remission of sins, the
same gift of the Holy Spirit, the same promises, etc.
But the impartiality which the apostle emphasizes is
that which gave no preference to the Jew.] 25 As he
saith also in Hosea [Paul does not seek to prove his
question about God's grace to the wicked which he
exercises instead of his right to immediate punishment
— that needs no proof. That God wishes to save all,
and hath no pleasure in the damnation of any, has
always been Scripturally plain. What he now seeks
to prove is his last assertion about impartiality. He
has shown out of the Scriptures that God has elected
between the apparently elect ; he now wishes to also
show, out of the same Scriptures, that he has elected
the apparently non-elect — viz., the Gentiles — and that
408 EPISTLE TO THE ROMANS
the apparently elect, or Jews, are all to be rejected
save a remnant. The first quotation is a compilation
of Hos. 2 : 23 and 1 : 10. The translation is from the
Hebrew, modified by the LXX., and by Paul, but not
so as to affect the meaning. It reads thus:], I will
call that my people, which was not my people; And
her beloved, that was not beloved. 26 And it shall be
[shall come to pass], that in the place where it was
said unto them. Ye are not my people. There shall
they be called sons of the living God. [These verses
originally apply to the to-be-returned-and-reinstated
ten tribes, after the devastation and deportation in-
flicted by the Assyrians. To illustrate the stages in the
rejection of Israel, Hosea was to take a wife and name
his daughter by her Lo-ruhamah, which means, "that
hath not obtained mercy" (1 Pet. 2:10), which Paul
translates "not beloved"; and the son by her he was
to name Lo-ammi ; i. e., "not my people." This sym-
bolic action is followed by the prophecy (not yet ful-
filled) that the day should come when "Lo-ruhamah"
would be changed to "Ruhamah," "that which hath
obtained mercy" or "beloved"; and "Lo-ammi" would
be changed to "Ammi," "my people." Some expositors
have been at a loss to see how Paul could find in this
prophecy concerning Israel a prediction relating to the
call of the Gentiles. But the prophecy and the facts
should make the matter plain. By calHng them "not
my people," God, through Hosea, reduced the ten
tribes to the status of Gentiles, who were likewise
rejected and cast off. Paul therefore reasons that if
the restoration of the ten tribes would be the same
as calling the Gentiles, the prophecy indicates the call
of Gentiles. All this is borne out by the facts in the
case. The "lost tribes" are to-day so completely Gen-
tile, that, without special revelation from God, their
call must be the same as calling Gentiles. The word
"place" (vs. 26) is significant. The land of the Gen-
tiles, where the ten tribes are dispersed and rejected,
and are become as Gentiles, is to be the place of their
reinstatement and acceptance, and this acceptance
GOD'S ABSOLUTE POWER ASSERTED 409
shall resound among the Gentiles. This publishing on
the part of the Gentiles is a strong indication of their
interest, hence of their like conversion. Having shown
by Hosea that the "no-people" or non-elect Gentiles
are clearly marked in Scripture, as called and chosen,
Paul now turns to Isaiah to show that of the elect, or
Jewish people, only a remnant shall be saved. And
this fact is the source of that grief which Paul men-
tions at the beginning of the chapter.] 27 And Isaiah
crieth [in deep feeling, excessive passion — John 1: 15;
7:28, 37; 12:44; Matt. 27:46] concerning Israel, If
the number of the children of Israel be as the sand of
the sea [thus Isaiah minishes the promise given to
Abraham (Gen. 22:17) and quoted by Hosea — Hos.
1: 10], it is the remnant that shall be saved: 28 for
the Lord will execute his word upon the earth, finish-
ing it and cutting it short. [Isa. 10:22, 23. This
prophecy, like that of Hosea, refers to the return of
the ten tribes in the latter days, and is therefore an
unfulfilled prophecy, save as it had a preliminary and
minor literal fulfillment in the destruction of Jeru-
salem, a few years after Paul wrote this Epistle, which
was the climax of rejection for the generation to
which Paul wrote, and the full establishment of that
age-long rejection of the majority which pertains unto
this day. Daniel, dealing with its spiritual fulfillment,
foretold that the labors of the Christ "confirming the
covenant" with Israel would only last a week — a
jubilee week having in it eight years, or from A. D. 26
to A. D. 34 (Dan. 9:27). How small the remnant
gathered then ! In the centuries since how small the
ingathering! And, alas! now that we have come to
the "latter days" and the last gathering, and the final
literal and spiritual fulfillment of the prophecy, it
gives us assurance of no more than a mere remnant
still ! Verse 28, as given in full by Isaiah, is thus hap-
pily paraphrased by Riddle, "He (the Lord) is finish-
ing and cutting short the word (making it a fact by
rapid accomplishment) in righteousness, for a cut-
short word (one rapidly accomplished) will the Lord
410 EPISTLE TO THE ROMANS
make (execute, render actual) upon the earth." When
we consider that the Lord reckons a thousand years
as but a day, how short was the spiritual privilege of
the eight years' exclusive ministry of Jesus and his
apostles ! and how brief was the forty years' (A. D.
30-70) temporal privilege between the crucifixion and
the destruction of Jerusalem ! Isaiah's word shows us
that the final fulfillment will be also a brief season, a
cut-short word, doubtless a repetition of Daniel's
week.] 29 And, as Isaiah hath said before [This may
mean, Isaiah has said this before me, so that I need
not prophesy myself, but may appropriate his word,
or, as earlier expositors (Erasmus, Calvin, Grotius,
etc.) render it, Isaiah spoke the words which I am
about to quote earlier than those which I have already
quoted, the latter being Isa. 10:22, 23, and the former
being at Isa. 1 : 9. Since the apostle is proving his
case by the Scripture and not resting it upon his ozvn
authority, the former reading seems out of place. It
would be somewhat trite in Paul to state that Isaiah
wrote before him ! It is objected that the latter
rendering states an unimportant fact. What differ-
ence can it make which saying came first or last?
But it is not so much the order as the repetition of
the saying that the apostle has in mind. Isaiah did
not see some moment of national disaster in a
single vision, and so cry out. He saw this destruc-
tion of all save a remnant in the very fiist znsion of
his book, and it is the oft-repeated burden and refrain
of a large portion of his prophecies], Except the Lord
of Sabaoth [Hebrew for "'hosts"] had left us a seed
[for replanting], We had become as Sodom, and had
been made like unto Gomorrah. [Like "cities of
which now," as Chalmers observes, "no vestige is
found, and of whose people the descendants are alto-
gether lost in the history or our species." (Comp. Jer.
50 : 40.) In contrast with these, the Jews, though
few in number, have ever been found in the kingdom
of God. Since the section just finished is the strong-
hold of Calvinism, we should not leave it without not-
GOD'S ABSOLUTE POWER ASSERTED 411
ing that Simon Peter warns us not to put false con-
struction upon it. He says : "Wherefore, beloved, see-
ing that ye look for these things" (a new heaven and
a new earth), "give diligence that ye may be found in
peace, without spot and blameless in his [God's]
sight, and account that the longsuffering of our Lord
is salvation; even as our beloved brother Paul also,
according to the wisdom given to him, wrote unto
you; as also in all his epistles, speaking in them of
these things ; wherein are some things hard to be
understood, which the ignorant and unstedfast wrest,
as they do also the other scriptures, unto their own
destruction. Ye therefore, beloved, knowing these
things beforehand, beware lest, being carried away
with the error of the wicked, ye fall from your own
stedfastness" (2 Pet. 3:14-17). Now, Paul uses the
word "longsufifering" ten times. Seven times he speaks
of the longsufifering of men. Once he speaks of the
longsufifering of Christ extended to him personally and
individually as chief of sinners. Twice (Rom. 2:4-11;
9 : 19-29) he fills the measure of Peter's statement, and
writes that men should "account that the longsufifering
of our Lord is salvation." As the first of these passages
(Rom. 2:4-11) has never been in dispute, it follows
either that all have wrested it, or that none have wrested
it, so that in either case its history does not comply
with Peter's description. The passage before us, then,
is the one which the ignorant and unsteadfast have
wrested, and that so seriously that it has compassed
their destruction. In further support of this identi-
fication, note (1) that this passage was, as we have
seen, addressed to the Jezvs, and it therefore answers
to the "wrote unto you'' of Peter's letter, which was
also addressed to Jezvs; (2) while "the longsuffering
of God," etc., is not prominent in all Paul's Epistles,
as we have just shown, the doctrine of election, which
is the stumbling-block here, is a common topic with
the apostle. Since, then, Peter warns us against
wresting this section, let us see who wrests it. Ac-
cording to Peter, it is those who get a soul-destroying
412 EPISTLE TO THE ROMANS
doctrine out of it, and such is Calvinism. It is those
who derive from it a doctrine which palsies their
effort, so that, believing themselves impelled by inex-
orable will and sovereign, immutable decree, they hold
they can do nothing either to please or displease God,
and therefore cease to ''give diligence that they may
be found in peace, without spot and blameless in his
sight," and cease to "account that the longsuft'ering of
our Lord is salvation," and thus, "being carried away
with the error of the wicked" that human effort is of
no avail, they cease to make any, and so "fall from
their own stedfastness." Surely with so plain a warn-
ing from so trustworthy a source we are foolish in*
deed if we wrest this Scripture so as to make it con-
tradict the doctrines of human free will and respon-
sibility so plainly taught in other Scriptures.
V.
THE GRAND CONCLUSION AND ITS
EXPLANATIONS
9:30-11:36.
Subdivision A.
THE CONCLUSION OF THE ARGU^IENT
REACHED; NAMELY, GENTILES JUSTI-
FIED BY FOLLOWING GOD'S LAW OF
■^AITH, WHILE JEWS, FOLLOW-
ING THEIR OAVN LAW OF
WORKS, ARE CONDEMNED.
9:30-33.
30 What shall we say then? ["Shall we raise ob-
jection, as at verse 14, or shall we at last rest in a
correct conclusion? Let us, from the Scriptures and
facts adduced, reach a sound conclusion." Paul's
conclusion, briefly stated, is this: God's sovereign
will has elected that men shall be saved by belief in
his Son. The Gentiles (apparently least apt and
THE CONCLUSION REACHED 413
prepared) have, as a class, yielded to God's will, and
are being saVed. The Jews (apparently most apt
and prepared) have, as a class, resisted God's will,
and are being lost.] That the Gentiles, who followed
not after righteousness, attained to righteousness,
even the righteousness which is of faith [The right-
eousness which the apostle has in mind is that which
leads to justification before God. Righteousness is
the means, justification the end, so that the word as
here used includes the idea of justification. Now, the
Gentiles were not without desire for moral righteous-
ness. The Greeks entertained lofty ideals of it, and
the Romans, following the legalistic bent of their
nature, plodded after it in their systems of law and
government; but as Gentiles they had no knowledge
of a God calling them to strict account in a final
judgment, and demanding full justification. Hence
they were not seeking it. But when the revelation
of God and his demand for justification, and his
graciously provided means for obtaining it, all burst
upon their spiritual vision, they at once accepted
the revelation in its entirety; being conscious that
they had no righteousness of their own ; being, in-
deed, filled with its opposite (Rom. 1:18; Eph. 2:2,
3). "Faith," the leading and initiatory part of the
conditions of justification, is, by a form of synec-
doche, employed to designate the whole of the con-
ditions, so Bloomfield justly observes: "Faith in
Christ implies a full acceptance of his gospel, and
an obedience to all its requisitions, whether of belief
or practice"] : 31 but Israel, following after a law of
righteousness, did not arrive at that law. [Israel
was not seeking justification. Their search was
rather for a lazu that would produce in them a right-
eousness meriting justification. This craving arose
from a proud, self-sufficient spirit, and God answered
it by giving the law of Moses, for the express pur-
pose of revealing their universal sinful weakness
and insufficiency "(Acts 15:10; Gal. 2:16), and need
of a Saviour (Rom. 7 : 24, 25) \ wherefore Paul de-
414 EPISTLE TO THE ROMANS
scribes the law as "our tutor to bring us unto
Christ, that we might be justified by faith" (Gal. 3:
24). Realizing the impossible task of attaining justi-
fying righteousness by the law of Moses, the Jew
began adulterating that law by traditions; but even
the law thus modified gave small delusive hope, and
the cry was still, ''What shall I do to inherit eternal
Hfe?" (Luke 10:25; 18:18). But to this solemn and
awful question there were but two answers: (1)
Keep the law of Moses (Matt. 19: 17; Rom. 10: 5; Gal.
3:12), and when the Jew answered, "I can not,"
then (2) the "Follow me" of Christ (Matt. 19:21).
Since no man could keep the law of Moses, all men
were and are shut in by God to the one lazv of
salvation through faith in Christ. No wonder, then,
that the Jew, seeking relief by Moses, or by a third
law, failed to find any law that satisfied his soul or
operated with God. Godet calls this success of the
uninterested Gentile, and failure of the Jew who
made the search of righteousness his daily business,
"the most poignant irony in the whole of history" ;
yet the cases of the two parties are not wholly anti-
thetical, as Paul clearly shows, by the use of the
word "righteousness" instead of "justification." If
both parties had sought justification, the Jew would
have no doubt been the first to find it. But the
object of the Jewish search was a law which would
give life, yet preserve his pride and self-conceit, and
his search was therefore for an impossibility. The
Master himself discloses the difference in heart be-
tween the Jew and the Gentile in the parable of the
Pharisee and the publican (Luke 18:9-14). The
humble spirit of the Gentile accepted righteousness
as the gift of the humble Christ, but the proud Jew
could not so demean himself as to place himself
under obligations so lofty to One so lowly. Let us
note that the words "follow after" and "attain" are
agonistic, that is to say, they are technical words
describing the running after the prize, and the grasp-
ing of it, as used in the Olympic games. Their
THE CONCLUSION REACHED 415
presence here at the end of the argument shows that
the "willeth" and "runneth" of verse 16 also have
the agonistic force which we gave to them in inter-
preting that verse. Paul's conclusion explains the
willing and running. It is folly to will and run
contrary to the law and will of Him who, as supreme
Sovereign, has laid down the immutable rules of
the great race or game of life. The prize is the
free gift of the King: there is no merit in running
that can win it, when the running is random and
contrary to rule, as the Jews suppose. There is no
merit in running that can give a legal right to it,
even when the running is according to rule, but
there is in him who runs a moral fitness and aptness
for the prize which makes it his, according to the
will of him who called him to so run for it.] 32
Wherefore? [Why, then, did the Jews fail to find
any law of life? Answer: Because there is but one
such law, and they sought another.'] Because they
sought it not by faith, but as it were by works. [In
interpreting, we have contrasted the law of works
with what we have called "the law of faith," but the
apostle does not use this latter term : with him life
it attained by "faith," though he treats it as a working
principle in that he contrasts it with the other active
principle, or law of works. In this verse, however,
he drops the abstract altogether, and places the con-
crete "faith" and "works" in vivid opposition. It is
not so much a question of law against law, and prin-
ciple against principle ; it is one of faith which appro-
priates the perfect righteousness of Christ, and of Jew-
ish works which, scorning the garment of the purity of
God, revealed in his Son, still clings to the filthy rags of
self-righteousness, self-sufficiency, Phariseeism, etc. —
Phil. 3 : 4-14.] They stumbled at the stone of stumbling
[The language here still follows the metaphor of the
race-course. The Jew, running with his eye on an im-
aginary, non-existing, phantom goal, and blind as to
the real goal, stumbles over it and falls. The picture
presented by the apostle suggests the sad truth that
416 EPISTLE TO THE ROMANS
the Jew has run far enough and fast enough to win,
but, as he has rejected the terms and rules of the
race, his efforts are not counted by the Lord of the
race. Christ was placed of God as a goal, and not
as a stumbling-block ; as a Saviour, not as a source
of condemnation ; but he is indeed either man's sal-
vation or his ruin — Matt. 21 : 42-45] ; 33 even as it is
written [The passage about to be quoted is a com-
pound of the Hebrew at Isa. 8: 14 and the LXX. at
Isa. 28 : 16. The first reads thus, "But he shall be
. . . for a stone of stumbling and for a rock of offence
to both the houses- of Israel," and the second, "Be-
hold, I lay in Zion for a foundation ... he that
believeth shall not be in haste." The reader can see
how the apostle, for brevity, has blended them;
quoting only such part of each as suited his pur-
pose], Behold, I lay in Zion [Jerusalem, the capital
city of my people] a stone of stumbling and a rock
of offence: And he that believeth on him shall not
be put to shame. [Why the LXX. substituted "not
be put to shame," for "not be in haste," is not clear,
though the meaning of the latter phrase is near kin
to the former, conveying the idea of fleeing away in
confusion. Shame, however, is a very appropriate
word here, for it was the chief cause of Christ's
rejection by the Jews: thev were ashamed of him
(Mark 8:38; Luke 9:26; Rom. 1:16; 2 Tim. 1:8).
The apostle is justified by New Testament authority
in regarding both these Scriptures as Messianic
prophecies (1 Pet. 2:6-8; Matt. 21:42; Acts 4:11.
Comp. Ps. 118:22; 1 Cor. 3:11; Eph. 2:20); but it
adds greatly to the weight of his argument to know
that the Jews also conceded them to be such.
"Neither of these passages," says Olshausen, "re-
lates to the Messiah in its immediate connection, but
they had been typically applied to him as early as
the Chaldean and Rabbinical paraphrases, and Paul
with propriety so applies them. The Old Testament
is one great prophecy of Christ." And Tholuck
says: "Jarchi and Kimchi also testify that it (Isa.
THE CONCLUSION REACHED 417
28:16) was explained of the Messias." And our
Lord was a stone of stumbling! As Moule exclaims:
"Was ever prophecy more profoundly verified in
event?" If he spake plainly, they were ofifended ; and
if he spake in parables, they were equally angered.
If he healed, they took offense ; and if he forbore
healing, and refused to give a sign, they were like-
wise dissatisfied. If he came to the feast, they sought
his life ; and if he stayed away, they were busy
searching for him. Nothing that he did pleased
them, nothing that he forbore to do won him any
favor. His whole ministry developed an ever-in-
creasing distaste for his person, and animosity
toward his claims. As a final word on this great
chapter, let us note that God's foreordination rejected
the Jew by presenting a gospel which appealed to
sinners, and was offensive to that worst class of
sinners, the self-righteous. God sent his Son as
Physician to the sick, and those who supposed them-
selves well, died of their maladies according to a
reasonable, rational and equitable plan — but also a
foreordained plan. This conclusion of the ninth
chapter will be fully discussed in the tenth.
418 EPISTLE TO THE ROMANS
Subdivision B.
FIVE EXPLANATIONS OF THE GRAND CON-
CLUSION, AND ASCRIPTIONS OF
PRAISE.
10:1—11:36.
I.
FIRST EXPLANATION— JEWS RESPONSIBLE
FOR THEIR REJECTION, SINCE THEY
HAD AN EOUAL CHANCE WITH
THE GENTILES OF BEING
ACCEPTED.
10:1-13.
Brethren [Seven times in this Epistle Paul thus
addresses the brethren at Rome generally (Rom.
1:13; 8:12; 11:25; 12:1; 15:14, 30; 16:17). Twice
he thus addresses the Christian Jezvs (Rom. 7:1, 4),
and this "brethren" is evidently a third time they
are especially spoken to. So thought Chrysostom,
Bengel, Pool, Alford, Barnes, Hodge, etc. "Dropping
now," says Bengel, "the severity of the preceding
discussion, he kindly styles them brethren"], my
heart's desire [literally, "my heart's eudokia, or good
pleasure, or good unir (Luke 2:14; Eph. 1:5-9;
Phil. 1:15; 2:13). At Matt. 11:26, and Luke 10:21,
it is translated "well pleasing"; at 2 Thess. 1:11, the
literal "fulfil every good pleasure of goodness" is
translated, "fulfil every desire of goodness." Eudokia
does not mean desire, but we have no English word
which better translates Paul's use of it. Stuart con-
veys the idea fairly in a paraphrase "the benevolent
and kind desire"] and my supplication to God is for
them [the Israelites], that they may be saved. [Those
JEIVS RESPONSIBLE FOR REJECTION 419
who tell our faults and foretell their punishment
usually appear to us to be our enemies. Paul de-
scribed the sin and rejection of Israel so clearly
that many of them would be apt to think that he
prayed for their punishment. This did him gross
wrong. Every time the Evangelist denounces sin
from love toward the sinner. (Comp. Gal. 4:16.)
As to the apostle's prayer, it showed that his con-
ception of foreordination was not Calvinistic. It
would be of no avail to pray against God's irrevo-
cable decree ; but it was very well worth while to
pray against Jewish stubbornness in unbelief, trust-
ing to the measureless resources of God to find a
remedy. So the remark of Bengel is pertinent, 'Taul
would not have prayed, had they been utterly repro-
bates." Paul's prayer being in the Spirit (Rom. 9: 1)
was a pledge that no fixed decree prevented God from
forgiving, if Israel would only repent and seek for-
giveness.] 2 For I bear them witness that they have
a zeal for God, but not according to knowledge.
["For" introduces Paul's reason for having hope in
his prayer. Had Israel been sodden in sin, or stupe-
fied in indifference, he would have had less heart to
pray. But they were ardently religious, though
ignorantly so, for, had they possessed a true knowl-
edge of their law, it would have led them to Christ,
and had they understood their prophets, they would
have recognized that Jesus was the Christ (Gal. 3:
24; Luke 24:25-27; Rev. 19:10). But the chief
ignorance of which Paul complained was their failure
to see that there is no other way to justification and
salvation save by faith in Christ Jesus. As to their
zeal, which in the centuries wore out the vital energy
of the Greek, and amazed the stolidity of the Roman,
till in the siege of Jerusalem it dashed itself to atoms
against the impregnable iron of the legionaries, no
tongue nor pen can describe it. Of this zeal, Paul
was a fitting witness, for before conversion he shared
it as a persecutor, and after conversion he endured
it as a martyr (Phil. 3:6; 2 Cor. 11:24; Acts 21:
420 EPISTLE TO THE ROMANS
20-31; 22:4). But misguided zeal miscarries like a
misdirected letter, and the value of the contents does
not mend the address. *'It is better," says Augustine,
"to go limping in the right way, than to run with all
our might out of the way." Their lack of knowledge,
being due to their own stubborn refusal to either
hear or see, was inexcusable.] 3 For being ignorant
of God's righteousness [Here Paul shows wherein
they lacked knowledge. 'Tor they," says Scott, "not
knowing the .perfect justice of the divine character,
law and government; and the nature of that right-
eousness which God has provided for the justification
of sinners consistently with his own glory" — Rom.
3:26], and seeking to establish their own [Refusing
to "put on Christ" (Gal. 3:27), they clothed them-
selves with a garment of their own spinning, which
they, like all other worms, spun from their own
filthy inwards. Or, to suit the figure more nearly
to the language of the apostle, refusing to accept
Christ as the Rock for life-building, they reared their
cnmibling structure on their own sandy, unstable
nature, and as fast as the wind, rain and flood of
temptation undermined their work, they set about
rebuilding and re-establishing it, oblivious of the re-
sults of that supreme, unavertable, ever-impending
storm, the last judgment— Matt. 7:24-27], they did
not subject themselves to the righteousness of God.
["Subject" is the keyword here. The best comment
on this passage is found at John 8:31-36. Those
who admit themselves bondservants of sin find it no
hardship to enter the free service of Christ, but those
whose pride and self-sufficiency and self-righteous-
ness make them self-worshipers, can bring them-
selves to submit to no one. By use of the phrase
"righteousness of God," Paul indicts them of rebellion
against the Father and his plan of salvation, rather
than of rebellion against the person of the Christ,
who is the sum and substance of the Father's plan — ■
the concrete righteousness whereby we are saved.]
4 For [With this word the apostle gives further
JEJVS RESPONSIBLE FOR REJECTION 421
evidence of the ignorance of the Jews. He has
shown that they did not know that they could not
merit eternal life by good works; he now proceeds
to show that they did not know that the law itself,
which was the sole basis on which they rested their
hopes of justification by the merit of works, was
now a nonentity, a thing of the past; having been
fulfilled, abolished and brought to an absolute and
unqualified end by Christ. The Jews, therefore, are
proven ignorant, for] Christ is the end of the law
unto righteousness to every one that believeth. [The
apostle places the enlightenment of believers in con-
trast with the lack of knowledge of the Jews. All
believers understand (not only that Christ is the end
or aim or purpose for w^hich the law was given, and
that he also ended or fulfilled it, but) that Christ, by
providing the gospel, put an end to the law — killed
it. The apostle does not mean that the law only dies
to a man when he believes in Christ, else it would
still live, as to unbelieving Jews : "to every one that
believeth," therefore, expresses a contrast in en-
lightenment, and not in state or condition. The new
covenant or testament, which is the gospel, made
the first testament old (Heb. 8: 13). That is to say,
the new or last will revokes and makes null and void
all former wills, and no one can make good his claim
to an inheritance by pleading ignorance of the New
Will, for the Old Will is abrogated whether he chooses
to know it or not. As the word ''end" has many
meanings, such as aim, object, purpose, fulfillment,
etc., expositors construe Paul's words many ways,
but the literal meaning, an end — i. e., a termination —
best suits the context. "Of two contrary things,"
says Godet, "when one appears, the other must take
and end." "Christ is the end of the law, as 'death,'
saith Demosthenes, 'is the end of life'" (Gifford).
The Lord does not operate two antagonistic dispen-
sations and covenants at one time. To make evident
the fact that the gospel terminates the law, the apos-
tle now shows the inherent antagonism between the
28
422 EPISTLE TO THE ROMANS
two; one of them promising life to those obedient
to law, the other promising salvation to the one
being obedient to or openly confessing his faith.
And so there is an antagonism between the gospel
and the law.] 5 For Moses [the lawgiver] writeth
that the man that death the righteousness which is
of the law shall live thereby. [Lev. 18:5. (Comp.
Neh. 9:29; Ezek. 20:11, 13, 21; Luke 16:27-29;
Gal. 3 : 12.) The context indicates that the life prom-
ised is merely the possession of the land of Canaan
(Lev. 18:26-29); but Tholuck observes that "among
the later Jews, we find the notion widely diffused that
the blessings promised likewise involve those of
eternal life. Orkelos translates : 'Whosoever keeps
these commandments, shall thereby live in the life
eternal.' And in the Targums of the Pseudo-Jon-
athan, Moses' words are rendered: 'Whosoever fulfils
the commandments shall thereby live in the life
eternal, and his portion shall be with the righteous.' "
Paul evidently construes it as being a promise of
eternal life. (Comp. Luke 18:18-20.) But no man
could keep the law. Was, then, the promise of God
ironical? By no means. The law taught humble
men the need of grace and a gospel, and for all such
God had foreordained a gospel and an atoning
Christ. But to the proud, the self-righteous, the
Pharisaical who would merit heaven rejecting grace
and the gospel, the promise was ironical, for *'doeth
. . . live," implies that whoso fails, dies (Deut. 27:
26; Gal. 3:10; Jas. 2:10). There was, then, right-
eousness by the law, and such as had it were ripe
for the gospel which it foreshadowed, especially in
its continual sacrificial deaths for sin; but there was
no ^^//-righteousness by the law, and those who
strove for it invariably rejected Christ. Those seek-
ing life by law supplemented by grace found in Jesus
that fullness of grace which redeemed from law, but
those seeking life by law without grace, failed and
were hardened — Rom. 11:5-7.] 6 But [marking the
irreconcilable contrast and antagonism between the
JEWS RESPONSIBLE EOR REJECTION 423
new gospel and the old law] the righteousness which
is of faith saith thus [we would here expect Christ
to speak, as the antithesis of Moses in verse 5. But
if Jesus had been made spokesman, Paul would have
been limited to a quotation of the exact words of the
Master. It, therefore, suited his purpose better to
personify Righteousness-which-is-of-faith, or the gos-
pel, and let it speak for itself. Compare his personi-
fications of Faith and Law at Gal. 3 : 23-25. By
doing this, he (Paul) could, in this his final summary
of the gospel's sufficiency and applicability to the
needs of men, employ words similar to those in
which Moses in his final summary of the law, spake
of its sufficiency and applicability (Deut. 30:11-14).
Thus on a similar occasion, and with a similar theme,
Paul speaks words similar to those of Moses ; so
varying them, however, as to bring into vivid con-
trast the differences between the law and the gospel
• — between that which typified and foreshadowed, and
that which in its superlative superiority fulfilled, ter-
minated and forever abolished. Moses said of the
law: "For this commandment which I command thee
this day, it is not too hard for thee, neither is it far
off. It is not in heaven, that thou shouldest say,
Who shall go up for us to heaven, and bring it unto
us, and make us to hear it, that we may do it?
Neither is it beyond the sea, that thou shouldest
say. Who shall go over the sea for us, and bring it
unto us, and make us to hear it, that we may
do it? But the word is very nigh unto thee, in thy
mouth, and in thy heart, that thou mayest do it."
His meaning is, first, that the law is not so hard but
that a man who makes right use of it may please
God in it (this was true of the law till the gospel
abolished it) ; second, the law was the fully prepared
gift of God, and, being possessed by the Jews, they
neither had to scale the heavens to get false gods to
give a law to them, nor did they have to cross the
sea (a dangerous and rarely attempted task among
those of Moses' day) to get unknown, remote and
424 EPISTLE TO THE ROMANS
inaccessible nations of men to bring a law to them.
They were required to perform no impractical, semi-
miraculous feat to secure the law — it was theirs
already by gift of God, and that so fully and utterly
that, instead of being locked in the holy seclusion
of the sanctuary, it was their common property,
found in their mouths (daily talk) and hearts (wor-
shipful, reverential meditation — Ex. 13:9; Josh. 1:8;
Ps. 37:30, 31; 1:2; 119:14-16). Such was the law
as described by Moses. In contrast with it Paul lets
the gospel describe itself thus], Say not in thy heart,
Who shall 'ascend into heaven? (that is, to bring
Christ down:) 7 or, Who shall descend into the
abyss? [Hades, the abode of the dead — Luke 8:31;
Rev. 17:8; 20:1; Ps. 139:8] (that is, to bring
Christ up from the dead.) 8 But what saith it?
[Here Paul interrupts the gospel with a question.
If the word of life is not in these places (heaven
and Hades), where, then, is it? Where does the
gospel say it is? He now resumes the gospel's per-
sonification, and lets it answer the question.] The
word is nigh thee, in thy mouth, and in thy heart
[Here end the words spoken by the gospel. Their
import is similar to that of the second meaning of
Moses' words found above. The gospel is the fully
prepared gift of God (John 3:16), and, being once
accepted and possessed by the believer, he is not
called upon to scale the heavens to procure a Christ
and bring him down to see the needs of man and
devise a gospel (for the Word has already become
incarnate, and has dwelt among us — John 1 : \A — and
seeing what sacrifice was needed for man's forgive-
ness and cleansing, he has provided it — Heb. 10 : 3-
9) ; neither is it demanded of him that he descend
into the abyss (Hades, the abode of the dead) to find
there a Christ who has died for our sins, and to
raise thence a Christ whose resurrection shall be for
our justification (for God has already provided the
Christ who died for our sins — 1 Cor. 15:3; Isa. 53:
5, 6; Rom. 3: 25; 5 : 6; 8: 32; 2 Cor. 5:21; Gal. 1:4;
JEWS RESPONSIBLE FOR REJECTION 425
1 Pet. 2:24; 3:18 — thus making an end of sins, and
making reconciliation for iniquity — Dan. 9 : 24 — and
who also was raised for our justification — Rom. 4:24,
25; 1 Cor. 15: 17; 1 Pet. 1:21 — thus bringing in ever-
lasting righteousness — Dan. 9:24). Thus far the
apostle's argument runs thus : As the sources whence
a law might be found were questions about which
the Jew needed not to trouble himself, since God
provided it; so the sources whence a Christ-gospel
might be procured were also questions about which
the Christian need feel no care, for the all-sufficient
wisdom and might of God which provided the law
had likewise perfected and supplied the gospel, so
that men need only to accept it by faith. In either
case His was the provision and theirs the acceptance ;
and what the apostle makes particularly emphatic
was that the gospel zi'as as easily accepted as the lazv,
for it, too, could be familiarly discussed with the
lips and meditated upon with the heart, being as
nigh as the law. Nearness represents influence,
power over us ; remoteness, the lack of it (Rom. 7 :
18, 21). As the words of Moses were spoken about
the type of the gospel (the law), they were of course
prophetically applicable to the Christ who is the sum
of the gospel, and likewise the living embodiment of
the law. But to make plain their prophetic import,
Paul gave them a personal application to Christ, and
changed the search among the distant living (where
law might be found) to search among the farther dis-
tant dead (where Christ must be found to have been in
order to give life). Thus Paul's variations from
Moses constitute what Luther calls "a holy and
lovely play of God's Spirit in the Lord's word"] : that
is, the word of faith, which we preach [At this point
the apostle begins again to speak for himself and
his fellow-ministers, and shows that the "word" of
which Moses spoke is the gospel or "word of faith"
preached by Christians. He also shows that the
words "mouth" and "heart," as used by Moses, have
prophetic reference to the gospel terms of salvation] :
426 EPISTLE TO THE ROMANS
9 because [the gospel (and Moses) speak of the
mouth and heart, because] if thou shalt confess with
thy mouth Jesus as Lord, and shalt believe in thy
heart that God raised him from the dead, thou shalt
be saved [Moses emphasized the nearness of the law.
The Jew was to keep it near (accept it), for, as a
far-off, neglected thing, it would be of no avail. As
an accepted rule, loved and talked over daily, it
would be effective unto righteousness. Jeremiah,
foretelling the days when a new law would be
more effective than the old, declared that the prom-
ise of Jehovah was: "I will put my law in their
inward parts, and in their hearts will I write it."
Thus it would become nearer than when written
externally upon stone. When this new law came,
Jesus indicated the fulfillment of Jeremiah's word by
saying, "The kingdom of God is within you" (Jer.
31:33; Luke 17:20). Therefore, when Paul quotes
Moses' words about that nearness of the law which
makes it effective, he takes occasion to describe how
the gospel or "word of faith" is made effective unto
righteousness by the believer's full consent to the
will of God that it be near him, making it an inward
nearness by confession with the mouth and belief
in the heart. In short, the gospel is not righteous-
ness unto life until it is accepted, and the prescribed
method by which it is to be accepted is faith leading
to confession, followed by obedience of faith, begin-
ning with baptism, which symbolically unites us
with our Lord in his death and resurrection. But
Paul makes no reference to the ordinance, laying
stress on the central truth of Christianity which the
ordinance shows forth ; namely, God raised Jesus
from the dead. The zealous lover of first prin-
ciples might expect Paul to make the Christhood of
Jesus the object of belief (Matt. 16:16). But that
is already taken care of by the apostle in the brief
summary: "Confess with thy mouth Jesus as Lord."
The truth is, the resurrection is the demonstration
of that proposition : "Jesus is the Christ, the Son of
JEirS RESPONSIBLE FOR REJECTION 427
the living God." "Jesus" means "Saviour," and the
resurrection proves or demonstrates his ability to
save from death and the grave (1 Cor. 15:12-19; 1
Pet. 1:3-5; 2 Cor. 4:14). Jesus is Christ; that is,
God's anointed Prophet, Priest and King over all
men; for such is the meaning of "Christ." Now,
the resurrection proves that Jesus was a teacher
of truth, for God honors no liars with a resurrection
like that of Jesus; it proves that he is an acceptable
High Priest, for had not his offering for sin can-
celed the guilt of sin, he had appeared no more in
the land of the living (Matt. 5:26), but he was
raised to complete his priestly work for our justi-
fication (see note on Rom. 4:25, p. 336, and Acts 13:
37-39) ; it demonstrated that he was the King, for
by his resurrection he led captivity captive (Eph.
4:8) and received the gift of universal power (Matt.
28:18; Acts 2:23-36; 13:34-37; 17:31; Phil. 2:8-11;
Eph. 1 : 19-23) ; and, finally, it declared him to be
the Son of God with power (Rom. 1:4; Acts 13:32,
33) : 10 for with the heart man believeth unto right-
eousness; and with the mouth confession is made
unto salvation. ["The seat of faith," says Calvin,
"is not in the brain, but in the heart. Yet I would
not contend about the part of the body in which
faith is located: but as the word heart is often taken
for a serious and sincere feeling, I would say that
faith is a firm and efifectual confidence, and not a
bare notion only." The belief must be such as to
incite to love (1 Cor. 13:1, 2) and the obedience of
faith (Jas. 2:14-26). The faith of the heart intro-
duces the sinner into that state of righteousness
which in this present world reconciles him to God.
The continual profession of that faith by word and
deed works out his salvation, which ushers him into
the glory of the world to come. Salvation relates
to the life to come (Rom. 13:11). When attained
it delivers us from the dominion of the devil, which
is the bondage of sin ; from the power of death, which
is the wages of sin, and from eternal torment, which
428 EPISTLE TO THE ROMANS
is the punishment of sin. Such is salvation negatively
defined, but only the redeemed know what it is
positively, for flesh can neither inherit it (1 Cor.
15:50) nor utter it— 2 Cor. 12:1-5.] 11 For the
scripture saith [Again Paul appeals to the Scripture
to show that what he is telling the Jews has all
been prophetically announced in their own Scrip-
tures. Thus he slays their law with its own sword],
Whosoever believeth on him shall not be put to
shame. [A passage already quoted at Rom. 9:33;
but Pau! changes "he" into "whosoever," thus em-
phasizing the universality of the verse, for God's
universal mercy to believers is his theme, and we
shall find him amplifying and proving it in the next
two verses. "Shame" has especial reference to the
judgment-day. By faith Ave learn to so live that
God ceases to be ashamed of us (Heb. 11:6-16). By
faith also we are brought into such union with Christ
that he also no longer feels ashamed to recognize
us (Heb. 2: 10, 11). But if we glory in sin which is
our shame (Phil. 3:18, 19), walking nakedly in our
shame (Rev. 16:15), and refusing the gift of the
garment of Christ's righteousness (Rev. 3:18), being
ashamed of it and him ; in that day he also will be
ashamed of us (Mark 8:38; Luke 9:26), and great
then will be our shame in the sight of all God's hosts,
and marked will be the contrast between us and the
believers who are not ashamed — 1 John 2:28.] 12
For [The Scripture uses such universal language
about our being freed from shame by justification,
because] there is no distinction between Jew and
Greek : for the same Lord is Lord of all, and is rich
unto all that call upon him [Paul here announces the
same truth which Peter discovered when he said :
"Of a truth I perceive that God is no respecter of
persons" (Acts 10:34). As the Jews were for several
centuries under the dominion of the Greeks, and as
the cultured of the Romans, their later masters, also
spoke Greek, the term Greek became to them a
synonym for Gentile, for they had more dealing with
JEJJ^S RESPONSIBLE FOR REJECTION 429
Greeks than with any other people. Now, as there
is but one God, the Jews and Greeks were compelled
to receive blessings from that same God, and as the
Jew and Greek stood in equal need of salvation, God
offered the same salvation to each upon the same
free terms and each had equal ability to accept the
terms (Eph. 2:11-22). Thus God showed the riches
of his favor to all, and so rich is God in his mercy
and providences toward salvation, that no multitude
can exhaust them ; therefore the Jew had no reason
to envy or begrudge the Gentiles their call, since it
in no way impoverished him. But this breaking
down of distinctions was, nevertheless, very offensive
to the Jew] : 13 for [and this lack of distinction on
God's part is further proved by Scripture, for it
saith], Whosoever shall call upon the name [t. e.,
person— Prov. 18 : 10 ; Ps. 18 : 2, 3] of the Lord shall be
saved. [Joel 2 : 32. This passage is quoted by Simon
Peter at Acts 2:21. In place of "Lord," Joel has the
word "Jehovah," which latter term the Jews regard
as describing God the Father. The application of
this word to Christ by Paul (and it is so applied to
Christ, as the next verse shows) is proof of our
Lord's divinity. "There Is," says Alford, "hardly a
stronger proof, or one more Irrefragable by those
who deny the Godhead of our blessed Lord, of the
unhesitating application to Him by the apostle of
the name and attributes of Jehovah." (Comp. 1 Cor.
1 : 2.) It Is evident that the mere crying out, "Lord,
Lord!" is of no avail (Matt. 7:21-23). One must
call upon Jesus as he directs, and must worshlpfully
accept him as the Son and Revelation of God. "The
language," says Johnson, "wherever used, Implies
coming to the Lord and calling upon him In his ap-
pointed way. (Comp. Acts 22:16; 2:21; Gen. 12:
8.)" Having thus demonstrated the gratuitous and
universal nature of the gospel, the apostle prepares
us for his next paragraph, which presents the thought
of extension. That which God has made free and for
all should be published and offered to all. How
430 EPISTLE TO THE ROMANS
unreasonable, therefore, the hatred which the Jews
bore toward Paul for being apostle to the Gentiles!
II.
SECOND EXPLANATION OF THE GRAND
CONCLUSION— THE UNIVERSALITY OF
THE GOSPEL DEMANDS ITS WORLD-
WIDE E X T E N S I O N— BUT THIS
UNIVERSALITY IS LIMITED
BY HUMAN REJECTION.
10:14-2L
[Since the apostle's thought in this section is
obscurely connected, the line of argument has been
found difficult to follow. It will aid us, therefore, at
the start to get his purpose clearly in view. He has
shown that the gospel is universal. But in giving
a universal blessing God would of course see to it
that it was universally published and propagated.
This, God had earnestly attempted to do, but his
efforts had largely been frustrated so far as Israel
was concerned. But this was Israel's fault, and
therefore that people were utterly without excuse (1)
for not becoming part of the universality which God
contemplated and attempted; (2) for not fully under-
standing^ this universality and rejoicing in it; nay,
for so misunderstanding it, despite full Scripture warn-
ing, as to be made jealous by it, so as to spurn it
and reject it.] 14 How then shall they call on him
in whom they have not believed? [The form of the
Greek question demands the answer, "They can not."
Though the question presents a psychological im-
possibility, Paul is not thinking of psychology, but
of his two quotations from Scripture; viz., verse 11,
which (as interpreted by verse 9) conditions salva-
tion on belief, and verse 13, which conditions it on
UNIVERSALITY OF THE GOSPEL 431
invocation or calling on the name of the Lord. He
has twice coupled these two conditions in the ''be-
lief and "confession" of verses 9 and 10 ; and now
he couples them a third time in the question before
us, which is a strong way of asserting there can be
no acceptable calling without believing. Since, then,
salvation, the all in all of man's hopes — salvation
which God desired should be universal — depends
upon acceptable calling or invocation, and since
acceptable calling in its turn depends upon belief,
whatever steps are necessary to produce universal
invocation and belief s'hould by all means be taken
on the part of God and his evangelists, and should
likewise by all means be universally accepted by
man. What these steps are the apostle proceeds to
enumerate] and how shall they believe in him whom
they have not heard? [Hearing is the next step.
We can believe nothing till we have first heard it.
But in the apostle's thought our belief is not directed
toward an abstraction, but toward Jesus, a person.
We are to hear him, and believe him, and believe on
him. As we can not meet him face to face, we must
believe on him as he presents himself to us by his
commissioned agents (Luke 10:16; John 13:20; 1
Thess. 4:8; Eph. 2:17; 4:19, 20; 1 John 4:5, 6),
called preachers (1 Tim. 2:7; Mark 16:15). There-
fore the next question reads] and how shall they
hear without a preacher? [and the Jews hated Paul
for being one!] 15 and how shall they preach, except
they be sent? [Sending is the last step as we
reason hackzvard, but the first as we look forzvard
toward salvation ; for, as GifiPord observes, "Paul
argues back from effect to cause," so that, turning
his series around, it will read, Sending, preaching,
hearing, believing, turning to or calling upon God,
salvation (Acts 8:4-39). In these days of missions
we have grown so familiar with the gospel that the
idea of sending has become fairly limited to the
transportation of the missionary; when, therefore, we
enlar2:e Paul's sending till it includes the idea of a
432 EPISTLE TO THE ROMANS
divine commission or command to go, we feel that
we have achieved his conception. But the thought
of the apostle is wider still. With him the sending
finds its full meaning in that unction of God which
provides the messenger with a divine message, a mes-
sage of good nezvs which only the lips of God can
speak, a message which he could gather from no
other source, and without which all going would be
vanity, a mere running without tidings. Compare
Paul's vindication of the heavenly origin of his mes-
sage (Gal. 1:11-24). To understand the relevancy
of the quotation with which the apostle closes the
sentence, let us remember that while this is an argu-
ment, it is also, by reason of the matter argued, a
hymn of praise, a love-song, a jubilation, an ecstasy
of joy. How could it be otherwise? Now, at Rom.
8 : 28-30 the apostle presents the heaven-forged links
of the unbreakable chain of God's holy and gracious
purpose to glorify man. Having presented that chain,
he devotes the remainder of the chapter (31-39) to
an elaboration of the joyful confidence which wells
up within him at its contemplation, for a heart of
flesh could not do otherwise. So here the apostle
has presented the links of the corresponding chain —
the chain of means whereby the purpose is effected or
consummated, so that man is saved or glorified ; and
that chain ends, as Paul inversely counts its links, in
the unspeakable honor of being a messenger of God,
sent to bear the gospel of Christ to a dying world.
Could the apostle pass this by and stick to his argu-
ment? (Comp. Eph. 3:7-12; Acts 26:17, 18; Rom.
15:15, 16; Gal. 1:15, 16.) Nay, if he did so, would
it not weaken his argument? For, while the passage
at Rom. 8:31-39, and the quotation here about "beau-
tiful feet," may not fit In syllogistically, they have
unspeakable power suggestively; for the first pictures
that peace of God that passes all understanding,
which the Jew was rejecting; and this second depicts
the glorious ministry of God's mercy to the lost and
life to the dying, which the Jew was missing by his
UNIVERSALITY OF THE GOSPEL 433
proud unbelief.* Let us note in passing how Paul's
argument emphasizes Christ unto the unbelievers.
"All this," says Plumer, "relates to Christ, Jehovah.
The prayer is to him or through him ; the faith is in
him ; the report respects him ; the heralds are his
messengers ; the sum of all they proclaim relates to
his person, work, offices and grace ; he is himself the
chiefest among ten thousand and altogether lovely."
With this introduction we are ready for the quota-
* To avoid incumbering Paul's argument we have given the briefest
possible interpretation of "sending," 'mt as sending is the bottom of the
heavenly ladder the top of which reaches unto salvation, it should be fully
understood. The first sending was by the Father, and of this sending Jesus
was both messenger and message. The next sending was that of the
twelve and the seventy, a sending which culminated in the great commis-
sion (Matt. 28 19; Mark 16: 15, 16; Luke 24:47; Acts 1:8). The first of
these sendings was perfect as to sender, message and messenger (John 3:
34). The second was perfect as to sender and message, but weak as to the
messengers The third sending was by the Holy Spirit and the church at
Antioch (Acts 13:2, 3). In this sending the message was practically per-
fect, but the church participated in the sending, so that the sender and
the messengers were imperfect. A little later the message itself became
corrupted and imperfect, and from that day to this the weakness of the
gospel plan has been at this bottom rung of the great ladder; and the
weakness is threefold, being in the sender, the sent and the thing sent.
In Paul's day the weakness of the sending churches was the thing to be
deplored. For this the Jew was chiefly to blame, for had he appreciated
the honor and privilege and anszvered to the call of Christ, the world could
easily have been evangelized by him, for he had synagogues and organized
groups of worshipers, and a popular hearing in nearly every city on the
habitable globe; but, instead of becoming a help, he. with all his accessories,
became a hindrance. For the weakness of evangelism man, and especially
Israel, was to blame, for God's part was perfect, being wrought in Christ.
Moreover, the commision of Christ was full, sufficient and final. But the
Jew, to whom message, messenger and commission first came, had been a
visionless, cold, nnappreciative and defective messenger from the beginning.
It required a miracle to get Peter to carry the message to the Gentile
Cornelius (Acts 10), and even then his Christian brethren found fault
(Acts 11), and accepted as an unwelcome but inevitable decree of God,
that which should have inspired them to shout for joy. No wonder, then,
the Spirit of God ceased to struggle with the Jerusalem church in this
matter, and withdrew to Antioch, making it the missionary center of the
world. As ordaining and sending were, even in Paul's day, well-nigh wholly
in the hands of the church, so that even Paul himself was a church-sent
man (Acts 13:2, 3), it is hardlv Hkelv that Paul's words here are lacking
in reference to this fact, for (1) the Jew was extremely culpable in failing
to further the sending of the gospel; (2) the Roman church generally
needed admonition along this line, for the apostle was looking to them to
aid him as Christ's messenger, or missionary, to Spain (Rom. 15:22-29).
Finally, the weakness of Christ's coworkers, the senders, was the problem
in Paul's dav, and it is still the problem, just as Jesus covertly prophesied
when he said. "Pray ye therefore," etc. (Luke 10:2); for our prayer
though directed to God. must be answered by man. for he is de facto the
sender (or, more properly, the non-sender) of laborers into the harvest.
The world could be evangelized in a single generation if men would only
send the gospel to its peoples, but they lack that vision of the feet beauti-
ful which thrilled the mighty soul of the lion of Benjamin, the apostle to
the Gentiles.
434 EPISTLE TO THE ROMANS
tlon] even as it is written, How beautiful are the
feet of them that bring glad tidings of good things!
[Isa. 52:7. Paul quotes enough to suggest the full
passage, which reads thus : "How beautiful upon the
mountains are the feet of him that bringeth good
tidings, that publisheth peace, that bringeth good
tidings of good, that publisheth salvation, that saith
unto Zion, Thy God reigneth !" Paul quotes this
exuberant, throbbing joy of Israel's prophet which ex-
pressed his own feelings, as a sharp contrast to the sul-
len, malignant, vindictive spirit of those to whom he
prophesied. How acceptable was Paul and how glori-
ous his world-wide message as visioned to the evangel-
ical Isaiah ! How despisable was Paul, and how ab-
horrent his message, to the Israel of the gospel age !
The contrast suggests that some one erred : which was
it? Were the prophet and apostle indulging in a sinful
joy? or were the Jews playing the fool of all fools in
excluding themselves from it? Though the citation
from Isaiah has a primary reference to the restoration
of the Jews from the land of exile, yet it is unques-
tionably Messianic, for that very restoration from
exile ''derived all its value," as Hodge observes, "from
being introductory to that most glorious deliverance
to be effected by the Redeemer." "That return," says
Alford, "has regard to a more glorious one under the
future Redeemer." Besides, the prophet has been
talking of Messianic times, when "the glory of
Jehovah shall be revealed, and all flesh shall see it
together" (Isa. 40:5). "Jewish expositors," says
Tholuck, "no less apply to the Messias almost the
whole of the chapter (Isa. 52), besides the quotation.
(See Wetstein, ad h. /.)." The law was to end in
the gospel, and Israel was to be the apostles of this
joyful development, but failed through blindness as
to the personality of the Messiah (a suffering sacri-
fice for sin, and not a great conqueror and temporal
ruler) ; through ignorance as to the nature of the
gospel (salvation by faith, and not by the acci-
dent of Abrahamic descent) ; through a bigoted nar-
UNIVERSALITY OF THE GOSPEL 435
rowness which took offense at the iT;ospers univer-
sality (a universality which offered salvation to
Jew and Gentile on equal terms, and was devoid of
all partiality). Thus it happened that Paul ran, and
Israel forebore. Finally, as to the words of Isaiah,
let us compare them with 2 Sam. 18:26: "And the
king said, He also bringeth tidings. And the watch-
man said, I think the running of the foremost is like
the running of Ahimaaz the son of Zadok. And the
king said. He is a good man and cometh with good
tidings." Here we see that men were known by
their running, and their tidings known by their char-
acter. With these facts before us, the imagery of
Isaiah becomes complete. Jerusalem, the daughter
of Zion, bereft of all her children by the Babylonians,
sits in sackcloth, covered with the dust of mourning
and bowed with grief as though drawn down with
chains about her neck. Suddenly the phantom watch-
men on her desolated walls see her Ahimaaz — her
good man that cometh with good tidings ! — tidings
of the return of all her lost children! Far off upon
the mountains the swift glint of the white feet tell
of that speed of the heart which urges to the limit
of human endurance. With such a message what
place is there for weariness ! All the long miles that
lie behind are forgotten, and as the goal comes in
view the wings of the soul possess the feet, and the
pace increases with each step as the runner presses
toward the mark or prize of his heart's desires ! Ah,
how beautiful upon the mountains are the feet of him
that bringeth good tidings! Sing! watchmen, for ye
shall see face to face how Jehovah returned to Zion
to glorify and comfort it with his presence. Awake,
awake, O Zion ! Shake off thy dust, loose thyself
from the bonds of thy neck, and put on thy beautiful
garments, O Jerusalem, for the messenger of salva-
tion is at thy very gates, and how beautiful is his
approach! He tells of thy children who are coming!
coming! journeying homeward behind him! No won-
der that with this imagery before him Paul clung
436 EPISTLE TO THE ROMANS
to the figure of the runner to the very end (Phil. 3 :
12-14; 2 Tim. 4:7). No wonder, either, that he
could not forbear adding" this quotation as the climax
of his argument, that, having reared a granite moun-
tain, he might cap it with the glorifying coronet of
sunshine upon snow, thus making his argument as
persuasive by its glory as it was convincing by its
power. No wonder that he discerned the Messianic
meaning of Isaiah's message, patent even to unin-
spired eyes. Having thus completed the circle of
his argument from the message to the universality
of the message, thence to the extension of it, and
thence again to the means of extension, and finally
back to the message itself as glorified in the vision
of the prophet, the apostle is ready once more to
grapple the Jew and show his inexcusable sin in
rejecting the message. However, before discussing
what follows it is well to note that its connection of
ideas is uncertain, so much so that Stuart justly com-
plains of not having found a single commentator who
gives him satisfaction respecting it. The connection
is not stated, and is therefore difficult. To solve the
problem we must find the unspoken thought in the
mind of the apostle, and we think it is this. The
glorious chain of God's purpose to glorify men (Rom.
8 : 28-30) and this equally glorious chain of means
to that end, ought to make the gospel as universal
as God designed it to be; but, nevertheless, so great
is man's sinful perversity, such is not the case ; and
the Scripture so foretold it, and, in foretelling, ex-
plained it, and exposed the reason. Hence he con-
tinues] 16 But they did not all hearken to [Hupa-
kouoo: a word derived from the verb akouoo, which
is translated "heard," and "hear" in verse 14. It
means to hear attentwely, to give heed to, to obey}
the glad tidings. For Isaiah saith [predicted]. Lord,
who hath believed our report? [Akoe; also a word
derived from akouoo of verse 14, meaning the thing
that is caused to be heard] 17 So [as I said, and, as
you see, Isaiah corroborates] belief cometh of [is
UNIVERSALITY OF THE GOSPEL 437
born of, or grows out of] hearing, and hearing by
[by reason of, because of] the word [saying, behest,
command. See Luke 5:5; Heb. 11:3; 1:3] of Christ.
[And so, briefly paraphrasing the apostle's thought,
it runs thus : Can God's glorious purpose and inim-
itable means fail to accomplish the universal glorifi-
cation of man? Assuredly they can, for Isaiah so
predicted. To accomplish universal salvation there
must be a universal heed-hearing. But Isaiah com-
plained, ''Lord, who hath believed that which we
have caused them to hear?" meaning that very few
gave a heed-hearing. So we see from Isaiah that it
is precisely as I said (vs. 14, 15) ; namely, that belief
comes of hearing, and hearing is caused by the com-
mand or commission of Christ, as is made apparent
by the fact that Isaiah reports back to Christ (whom
he calls Lord) that men have not heard what Christ
sent, or commissioned, him to tell them. How cul-
pable, then, was Israel as foreseen in the visions of
Isaiah and as literally seen by the eyes of Paul ! A
message commanded by Christ the Lord ! How could
they be excused for not giving it a heed-hearing, an
obedience? Only in two ways: first, by showing
that they had never heard it; second, by proving that
they were misled by their Scriptures so that they
could not recognize it as coming from their Lord —
and the point where they would assert and attempt
to prove the misleading was this very one now
mooted; namely, universality, for the Jew regarded
the reception of the Gentile as contrary to all that
God had ever revealed, or caused to be written down.
Therefore the apostle takes these two excuses in
order, and exposes their emptiness.] 18 But I say
[To give my cornered Jewish objector every chance
to escape from his obvious culpability, I ask in his
behalf this question], Did they not hear? [This
question demands a negative answer— a denial of
the "not heard," and is therefore an emphatic way
of asserting that they had heard. 'They" is unlim-
ited, all had heard it, so the Jew could never plead
438 EPISTLE TO THE ROMANS
lack of hearing as an excuse for rejecting the gospel.
Having thus asserted his position in the question, he
proceeds to prove it in the answer] Yea, verily
[Mcnounge. See note on Rom. 9:20, p. 402.], Their
sound [Ps. 19:4. 'The Psalmist," says Clark, "has
kai'Z'ain, their line, which the LXX., and the apostle
who quotes from them, render phthoggos, sound."
Line means string, harpstring, a tone, a chord, and
then, metonymically, sound'] went out into all the
earth, And their words unto the ends of the world.
[It was Alford who, in this connection, discovered
''that Psalm 19 is a comparison of the sun, and glory
of the heavens, with the zvord of God. As far as
verse 6 the glories of nature are described : then the
great subject is taken up, and the parallelism carried
out to the end. So that the apostle has not, as
alleged in nearly all the commentators, merely ac-
commodated the text allegorically, but taken it in its
context, and followed the comparison of the Psalm."
The light of the knowledge of God had hitherto been
confined to the narrow space of Palestine, but the
light of the gospel had now passed beyond these
boundaries, and had begun to be as world-illumina-
ting as the celestial orbs, and in doing this it had only
fulfilled the words of David. God had done his part
as thoroughly in grace as it had been done in nature,
and no Jew could excuse himself at the expense of
God's good name. ''There is not," says Godet, ex-
pressing the sentiments of Paul, born of the memories
of his own ministry, "a synagogue which has not
been filled with it, not a Jew in the world who can
justly plead ignorance on the subject." "When the
vast multitude converted at Pentecost," says John-
son, "were scattered to their homes, they carried the
gospel into all parts of the civilized world." (Comp.
Tit. 2:11; Col. 1:6, 23.) This bestowal of natural
light and bounty universally was more than a sug-
gestion that God intended to bestow spiritual light
and grace upon all. (Comp. Acts 14:17.) "As he
spake," says Calvin, "to the Gentiles by the voice
UNIVERSALITY OF THE GOSPEL 439
of the heavens, he showed by this prelude that he
desig'ned to make himself known at length to them
also." "It was," says Hengstenberg, "a pledge of
their participation in the clearer, higher revelation."]
19 But I say [Again I ask a question to give my
Jewish objector the benefit of every loophole of
escape. See verse 18], Did Israel not know? [This
question also requires a negative answer, and thus,
being like the preceding question, the negative of a
negative, it amounts to a strong affirmative. Assur-
edly Israel knew. But knew what? AAhy, the fact
just asserted, to wit, that the gospel should sound
out to all, both Jew and Gentile, as freely as light
and sunshine, according to the world-wide commis-
sion or command of Christ. Did this fact take Israel
by surprise? Was the issuing of a world-wide com-
mission a thing untaught in their Scriptures, allow-
ing them to plead ignorance of it? Had Paul cited
the promise to Abraham, "In thee shall all the fam-
ilies of the earth be blessed" (Gen. 12:3), then the
Jew would have claimed that this promise must be
fulfilled by their all becoming Jews (Acts 15:1). But
he begins with Moses, the first writer of Scripture,
and cites a passage which precludes the idea of
blessing by absorption or amalgamation, for it is
plainly blessing in rivalry and opposition.] First
Moses saith ["First in the prophetic line" {De
Wette). First in point of time and place, as Isaiah
was near the last. His two citations therefore sug-
gest the entire trend of Scripture, from beginning to
end. Compare the "said before" of Rom. 9:29], I
will provoke you to jealousy with that which is no
nation, With a nation void of understanding will I
anger you. [The passage cited is Deut. 32:21. The
Jews had moved God to jealousy by their "no-gods"
(idols), and had provoked him to anger by thc'r
vanities; he therefore prophetically announces that l:c
wqll provoke them to like jealousy and anger by
adopting in their stead a "no-people," a foolish
nation. A "no-people" describes a nation which has
440 EPISTLE TO THE ROMANS
no covenant relation with God, and hence is not
recognized as his people. A ''foolish nation" de-
scribes one made wise by no revelation. The weight
of the citation was greatly increased by the name of
Moses attached to it, and by the remoteness of the
period when uttered. Many utterances of the proph-
ets sounded harsh and hostile, but no one had ever
doubted the loyal friendship of Moses to Israel ; yet
Moses said this even in his day.] 20 And Isaiah is
very bold [''What Moses insinuates, Isaiah cries out
boldly and plainly" (Bengel). And Isaiah is the
favorite prophet of the Jewish people to this day!],
and saith, I was found of them that sought me not;
I became ^manifest unto them that asked not of me.
[Isa. 65:1. (Comp. Isa. 49:1-9; 52:15; 54:5; 66:3-
5, 18-21.) They sought me not until I first sought
them, and they asked not of me until I made myself
known and invited them to offer their petitions.
Such is the full meaning- in the light of gospel facts.
"That the calling of the Gentiles," says Brown, "was
meant by these words of the prophet, is manifest from
what immediately follows. 'I said, Behold me, behold
me, unto a nation that was not called by my name.' "
Thus God's design to call another people besides the
Jews was so plainly revealed in Scripture that Israel
was without excuse for not knowing it. "Nothing,"
says Lard, "is more inexplicable than their blindness,
unless it be their persistence in it." Normally we
would say that if God was found of strangers, much
more would he be found of his own people. But the
ignorance and corruption of the Gentiles constituted
a darkness more easily dissipated by the light of the
gospel, than the proud obduracy and abnormal self-
righteousness of the Jews. The universal preaching
of the gospel made this quickly manifest, and, as
Paul shows us, Isaiah foretold it.] 21 But as to Israel
he saith [Isa. 65:2], All the day long did I spread
out of my hands unto a disobedient and gainsaying
people. [Here Isaiah presents the full contrast be-
tween the Gentiles and Jews. Commentators gener-
UNIVERSALITY OF THE GOSPEL 441
ally regard the spread-out hands as picturing those
of a parent extended toward a wayward or prodigal
child ; but we have no such usage in Scripture. As
Plumer observes : "When Paul stretched out his hand,
he beckoned to the people that he might cause
silence and secure attention (Acts 21:40). Some-
times stretching out the hand is for rescue and de-
liverance (Deut. 26:8). Sometimes it is to offer
and bestow benefits (Isa. 26:10, 11). Sometimes it
is the gesture of threatening, chastening, displaying
of powers in miracles (Deut. 4:34). Sometimes it
points the way in which we should walk or run.
No gesture is more natural than this. Again, stretch-
ing out the hand is the posture of earnest address
and imploring supplication." This last is evidently
the sense in which it is here used. "All the day
long" may refer to the entire length of the Mosaic
dispensation, but it has here especial reference to
the time of Christ and his apostles, and their exclu-
sive ministry to the lost sheep of the house of Israel ;
for at no other time was God's supplication with
Israel so marked, and at no other season was the
rejection of the Lord so personal, so vehement, so
bitter and cruel ; all the Gospels are full of it, and
the rejection of the Son was the rejection of the
Fat^her (John 14 : 7-9 ; 2 John 9 ; John 5 : 23 ; 1 John
5:7). Moreover, compare the "this day" of Luke
19 : 42. "Gainsaying" is added to the Hebrew by
the LXX. Pool aptly says : "They were disobedient
in heart and gainsaying with their tongues, .contrary
to those two gracious qualifications mentioned at
verses 9 and 10, belief in the heart and confession of
the mouth. Their gainsaying answers to "repliest"
of Rom. 9 : 20. For examples of this sin on their
part, see Mark 15:8-15; Acts 3:13, 14; 7:51-57;
13:45, 50; 14:2, 19; 17:5; 17:13; 18:12. "Gainsay-
ing," says Godet, "characterizes the hair-splittings
and sophisms whereby the Israelites seek to justify
their persevering refusal to return to God." As we
glance back over the ninth and tenth chapters, they
442 EPISTLE TO THE ROMANS
reveal clearly how Israel, zealous for religious monop-
oly and their exclusive rights under the law, hardened
their hearts and rejected the gospel, though grace
followed them to the ends of the earth with the offer
of salvation. Surely it was their own wickedness,
and no arbitrary, cold decree absolute, which excluded
them from salvation; and it is equally certain that
the Being whom Jesus called Father, and who sent
•our Lord as a world's Saviour, will never rest or
desist until the dark picture of a lost Israel is trans-
formed and transfigured with the glory of the heav-
enly light by the ultimate inbringing of all Israel, to
be, with the purged Gentiles, one kingdom of God
upon earth.
III.
THIRD EXPLANATION OF THE GRAND
CONCLUSION— THE CASTING OFF OF
ISRAEL IS BUT PARTIAL, AN
ELECT REMNANT BEING
SAVED BY FAITH.
11:1-10.
[In the tenth chapter Paul's argument for gospel
universality only required him to show by Scripture
that the Gentiles were to be received independently;
L e., without first becoming Jews. But the Scripture
which best established this fact also proved a larger,
greater fact; viz., that the reception of the Gentiles
would so move the Jews to anger and jealousy that
they would, as a people, reject the gospel, and there-
by cease to be a covenant people, and become a
cast-oi¥, rejected nation. This fact is so clearly and
emphatically proved that it might be thought that,
as Tholuck puts it, ''the whole nation, conjointly
and severally, had, by some special judgment of God,
been shut out from the Messiah's kingdom." The
denial of this false inference is the burden of the
■ AN ELECT REMNANT SAVED 443
section now before us. In this section he will show
that the casting off of Israel is not total, but partial:
in the next section he will show that it is not final,
but temporary.] XI. 1 I say then [Again, as in verses
18 and 19 of the previous chapter, Paul, for the
benefit of the Jewish objector, draws a false inference
from what has been said, that he may face it and
correct it], Did God cast off his people? [Appar-
ently, yes; but really, no. He had only rejected the
unbelieving who first rejected him. True, these con-
stituted almost the entire nation; but it was not
God's act that rejected them; it was what they
themselves did in rejecting God in the person of his
Son that fixed their fate. Israel as believing was as
welcome and acceptable as ever. So God has not
rejected them. 'The very title his people/' says
Bengel, ''contains the reason for denying it." Comp.
1 Sam. 12:22.) God had promised not to forsake
his people (Ps. 94:14). He kept the promise with
those who did not utterly forsake him, but as to the
rest, the majority, Jesus foretold that the kingdom
should be taken from them (Matt. 21:41-43). Comp.
Matt. 22:7; Luke 21:24.] God forbid. [A formal
denial to be followed by double proof.] For I also
am an Israelite [De Wette, Meyer and Gifford con-
strue this as equal to: I am too good a Jew, too
patriotic, to say such a thing. As if Scripture were
warped and twisted to suit the whims and to avoid
offending the political prejudices of its writers! If
Paul was governed by his personal feelings, he ceased
to be a true prophet. Had he followed his feelings, in-
stead of revealed truth, he would have avoided the
necessity for writing the sad lines at Rom. 9 : 1-3. The
true meaning is this : God has not cast away en masse,
and without discrimination or distinction, the totality
of his ancient people, for I myself am a living denial
of such a conclusion ; or, as Eubank interprets it,
such a concession would exclude the writer himself
(as to whose Christianity no Jew has ever had any
doubts). "Had it been," says Chrysostom, "God's
444 EPISTLE TO THE ROMANS
intention to reject that nation, he never would have
selected from it the individual [Paul] to w^hom he
was about to entrust [had already entrusted] the
entire work of preaching and the concerns of the
whole globe, and all the mysteries and the whole
economy of the church"], of the seed of Abraham
["A Jew by nurture and nation" (Biirkitt). Not a
proselyte, nor the son of a proselyte, but a lineal
descendant from Abraham. Compare his words at
Acts 22:28], of the tribe of Benjamin. [Comp. Phil.
3 : 5. Though the apostle had reason to be proud of
his tribe as furnishing the first king in Saul (1 Sam.
9:16) and the last BibHcal queen in Esther (Esth.
2:17), yet that is not the reason for mentioning
Benjamin here. He is showing that God had not
cast ofif the Theocracy, and he mentions himself as
of Benjamin, which was second only to Judah in
theocratic honor. On the revolt of the ten tribes it
constituted with Judah the surviving Theocracy (1
Kings 12:21), and after the captivity it returned with
Judah and again helped to form the core or kernel of
the Jewish nation (Ezra 4:1; 10 : 9). The apostle was
no Jew by mere family tradition (Ezra 2:61-63;
Neh. 7:63-65), nor Avas he of the ten tribes of out-
casts, but he was duly registered as of the inner
circle, and therefore his acceptance proved the point
desired.] 2 God did not cast off his people which
he foreknew. [Here is the second proof that God
did not cast ofif his people. It is in the nature of an
axiom, a statement which is so palpably true that it
needs no corroboration. God's foreknowledge can
not fail, therefore that nation which in the eternity
before the world he knew to be his own nation, can
not ultimately fail to become his nation. "Of all
the peoples of the earth," says Godet, "one only was
[published and openly designated as] chosen and
known beforehand, by an act of divine foreknowledge
and love, as the people whose history would be iden-
tified with the realization of salvation. In all others
salvation is the affair of individuals, but here the
AN ELECT REMNANT SAVED 445
notion of salvation is attached to the nation itself;
not that the liberty of individuals is in the least
compromised by the collective desig-nation. The
Israelites contemporary with Jesus might reject him;
an indefinite series of generations may for ages per-
petuate this fact of national unbelief. God is under
no pressure ; time can stretch out as long- as he
pleases. He will add, if need be, ages to ages, until
there come at length the generation disposed to open
their eyes and freely welcome their Messiah-. God
foreknew this nation as believing and saved, and
sooner or later they can not fail to be both." Comp.
Acts 15:15-18; Isa. 45:17; 59:20; Jer. 31:31,
34; Ezek. 34:22; 37:23; 39:25; Rom. 11:26.] Or
know ye not what the scripture saith of Elijah?
[Literally, in Elijah. Anciently Scripture and other
waitings were not divided into chapters and verses,
but into sections. These among the Jews were called
Parashah. Instead of being numbered, they had
titles to them, describing the contents. Thus it
came to pass that any one wishing to refer to a pas-
sage of Scripture would quote enough of the Para-
shah's title to identify it. So Paul here quotes words
found "in [the Parashah about] Elijah"; viz., 1 Kings
19:10-18. Comp. Mark 12:26; Luke 20:37] how
he pleadeth with God against Israel: 3 Lord, they
have killed thy prophets, they have digged down thine
altars; and I am left alone, and they seek my life.
[Against these two proofs adduced by the apostle it
might be objected that if God was not rejecting his
people he must be receiving them, but you, Paul,
practically admit that this is not the case, for, were
it so, why can you point only to your single self
as accepted? Surely your very proofs are against
you. To this objection Paul presents a third proof
— i. e., the case of Elijah — and his argument, para-
phrased, runs thus : You err in supposing that I
alone am accepted, and this I will prove by the case
of Elijah, who, prophet of prophets though he was,
erred in so judging by appearances as to think that
446 EPISTLE TO THE ROMANS
he alone remained acceptable. The law required
that the nation use the one altar which stood in
front of the sanctuary in Jerusalem (Lev. 17:8, 9;
Deut. 12:1-14). But the Rabbins say (see Light-
foot and Whitby ad h. I.) that when the ten tribes
revolted, and their kings forbade them to go up to
Jerusalem to worship, then this law ceased as to
them, and the Lord permitted them to build other
altars and sacrifice on them as at the beginning (Gen.
12:7, 8; 13:4, 18; 22:9; 26:25; 33:20; 35:1-7; 46;
1), and as they did before worship was centered at
Jerusalem (1 Sam. 7:9, 17; 9:13; 11:15; 16:2, 3).
That this is so is proved by the conduct of Elijah,
who reconstructed the Lord's altar on Mt. Carmel
(which these apostates of Avhom he speaks had
thrown down) and offered sacrifice thereon, and the
Lord publicly sanctioned and approved the altar by
sending fire from heaven (1 Kings 18:30-39). The
altars were to be made of earth and unhewn stone (Ex.
20:24, 25), hence it was proper to speak of digging
them doAvn.] 4 But what saith the answer of God
unto him? I have left for myself seven thousand
men, who have not bowed the knee to Baal. [Jezebel
and Ahab, in their zeal for the Phoenician god, Baal,
had apparently exterminated the worship of the true
God. At least, Elijah was deceived into so thinking.
But the answer of God corrected his mistake. Paul
inserts the words "for myself." "/. e./' says Meyer,
"to myself as my property, and for my service, in
contrast to the idolatrous abomination," or service of
idols. The feminine article te is inserted before Baal,
and this has greatly puzzled expositors, for the LXX.
haA^e the masculine article. It has been explained
in various ways ; Erasmus and others by supposing
a feminine noun such as eikoni (image) to be under-
stood ; Estius, etc., by supposing stele (statue) to be
supplied, or, as Lightfoot and Alford think, damalei
(calf) ; or, according to Reiche, that there was a
female Baal ; or, as Wetstein and Olshausen, that
Baal was androgynous (an hermaphrodite) ; or, as
AN ELECT REMNANT SAVED 447
Gesenius and Tholuck, that the feminine was used of
idols in contempt ; or, as Fritsche, Ewald and Barmby,
that Paul may have happened upon a copy of the
LXX. which gave the feminine instead of the mas-
cuHne. Of the above we prefer to supply damalei,
calf, following the reasoning of Lightfoot. Baal was
both a specific name for the Phoenician god, and also
a common name for idols, hence the plural, Baalim.
Of idols at the time referred to, Israel had two of
great prominence: 1. The idol to the Phoenician god
Baal, whose image was a bull. 2. The golden calves
set up by Jeroboam, at Bethel and Dan. Now, it
would avail nothing if Israel rejected one of these
idols, yet worshiped the other, as in the case of Jehu,
who rooted out the Phoenician, but accepted the calf
of Jeroboam. But calf Baal would be an inclusive ex-
pression, striking at both forms of idolatry. (Comp.
also 1 Kings 19:18 with Hos. 13:2.) Moreover, the
Phoenician worship was but recently re-established
and had received a terrific blow at the hand of Elijah,
while Jeroboam's calves were old and popular, hence
we find in Tobit the expression, "And all the tribes
that revolted together, sacrificed to the calf Baal"
(literally, te Baal, te damalei; to Baal, to the calf —
Tob. 1:5). Here we have an instance where the
word damalei is actually supplied, and that by a
Hebrew writer, and "where," as Alford adds, "the
golden calves of the ten tribes seem to be identified
with Baal, and were a curious addition in [the man-
uscript] Aleph refers expressly to their establishment
by Jeroboam.] 5 Even so then at this present time
also there is a remnant according to the election of
grace. [Resuming the argument. "As at the time of
the great deflection in Elijah's day there seemed to
him to be but one, yet God had reserved to himself
seven thousand, so now in this time of falling away,
you who judge by outward appearance will judge just
as poorly. You may think derisively that I am the sole
representative of the election of which I speak, but,
scattered and dispersed as they are, there are vastly
448 EPISTLE TO THE ROMANS
more than you dream (comp. Acts 21 : 20) ; for the
unchangeable God always reserves to himself a rem-
nant, whom he has chosen as his own." ''One thing
indeed," says Godet, "follows from the election of
grace applied to the whole of Israel ; not the salvation
of such or such individuals, but the indestructible
existence of a believing remnant at all periods of
their history, even in the most disastrous crises of
unbelief, as at the time of the ministry of Elijah, or
of the coming of Jesus Christ. The idea contained in
the words, 'according to the election of grace,' is
therefore this : In virtue of the election of Israel as
the salvation-people, God has not left them in our
day without a faithful remnant, any more than he did
in the kingdom of the ten tribes at the period when
a far grosser heathenism was triumphant." In the
eternal purpose of God the election of the salvation-
class preceded any human act, but it does not there-
fore follow that it preceded a prcsumptizre, suppositi-
tious act. The same wisdom which foresaw the
election also foresaw the compliance of the elect
individual with the terms and conditions of election.
This must be so, for in the outworking of the eternal
purpose in the realms of the actual, man must first
comply with the conditions of election before he be-
comes one of the elect; for, as Lard wisely says,
"election or choosing, in the case of the redeemed,
does not precede obedience, and therefore is neither
the cause of it nor reason for it. On the contrary,
obedience precedes election, and is both the condition
of it and reason for it. Obedience is man's own free
act, to which he is never moved by any prior election
of God. Choosing, on the other hand, is God's free
act, prompted by favor and'conditioned on obedience.
This obedience, it is true, he seeks to elicit by the
proper motives ; but to this he is led solely by love of
man, and never by previous choice. True Scriptural
election, therefore, is a simple, intelligible thing, when
suffered to remain unperplexed by the subtleties of
schoolmen." As the open reference to Elijah con-
'AN ELECT REMNANT SAVED 449
tains a covert one to Ahab and his Israel, Chrysostom
bids us "reflect on tlie apostle's skill, and how, in
proving the proposition before him, he secretly aug-
ments the charge against the Jews. For the object
he had in view, in bringing forward the whole of that
testimony, was to manifest their ingratitude, and to
show that of old they had been what they were
now."] 6 But if it is by grace, it is no more of works :
otherwise grace is no more grace. [With these
words, Paul explains the last clause of the preceding
verse — viz., "the election of grace" — and thereby
shows that he means them in their full sense, and
abides by that meaning. Alford paraphrases his
meaning thus: "And let us remember, when we say
an election of grace, how much those words imply;
viz., nothing short of the- entire exclusion of all
human zvork from the question. Let these two terms
[grace and work] be regarded as and kept distinct
from one another, and do not let us attempt to mix
them and so destroy the meaning of each." He
means that grace and works are absolutely antitheti-
cal and mutually exclusive. Paul is talking about
works of the lazv, not about the gospel terms or con-
ditions of salvation. These terms are faith, repentance
and baptism, and complying with them made, and
still makes, anybody one of the elect. But does this
compliance fulfill any part, parcel or portion of the
Mosaic law? Assuredly not. On the contrary, it is
seeking salvation by another way. Moreover, the one
complying with these conditions is immediately one of
the elect. Has he, then, in any way merited election,
or is it wholly of grace?" Even granting that there is
some work in complying with these conditions, could
any one so lack brains as to be confused into think-
ing that the work zveighs anything as a meritorious
basis on which to demand election to that unspeak-
able gift, eternal life? But do not the works of a
Christian life count as merit toward election? As-
suredly not ; for they are wrought after the election
has taken place. In short, almost like Jacob, we are
450 EPISTLE TO THE ROMANS
elected at the moment of our birth from the water,
when we are spiritual babes in Christ (John 3:5;
Tit. 3:5), ''neither having done anything good or bad,
that the purpose of God," etc. (Rom. 9:11). Com-
plying with the gospel conditions of election is mere
spiritual birth, and what merit hath an infant though
its struggles aid in its parturition? We are by the
process of conversion brought no further than the
condition of babes in Christ (1 Cor. 3:1-3; Heb. 5:
11-14; 1 Pet. 2:2), and our birth-throes are without
merit, though essential to our further continuance
in life. There is, therefore, nothing in the gospel
conditions which conflict with the doctrine of election
by grace, nor do they mix works with grace.] 7
What then? [What results from the facts just
stated? If God only acknowledges covenant relations
with a remnant, and with them only by grace, surely
you expect me to make some statement as to the
status of the bulk of Israel. My statement is this :]
That which Israel [the bulk or main body of the
nation] seeketh for, that he obtained not; but the
election obtained it, and the rest were hardened [The
search spoken of is that with which we are already
•familiar; viz., the endeavor to obtain justification be-
fore God. All Israel sought this treasure. Those
seeking it by the works of the law (the vast majority
of the nation) failed to find it, but the remnant, seek-
ing it by faith in Christ, found themselves chosen of
God or elected to it. "The Jew, he says, fights
against himself. Although seeking righteousness, he
does not choose to accept it" (Chrysostom). If he
could not find it by his own impossible road of self-
righteousness and self-sufiiciency, he would have none
of it, though the apostle showed how easily it might
be obtained by pointing out those who made it theirs
by receiving it as a free gift from God through faith
in Christ. But for those despising this rich gift, God
had another gift, even that of hardening, which means
the depriving of any organ of its natural sensibility.
The calloused finger loses the seiise of touch; the
AN ELECT REMNANT SAVED 451
cataractous eye no longer sees clearly ; the hardened
mind loses its discernment between things good and
bad, and readily believes a specious lie (2 Thess. 2:
9-12) ; the hardened heart becomes obdurate like that
of Pharaoh's, and is not touched or softened by ap-
peals to pity, mercy, etc. We have seen, in the case
of Pharaoh, that the hardness was the joint act of
God and Pharaoh. The same is shown to be the case
of the Jews, for Paul here attributes it to God, while
it is elsewhere charged against the Jews themselves
(Matt. 13:14, 15). Of course God's part is always
merely permissive, and Satan is the active agent.
"God," says Lard, "never yet hardened any man to
keep him from doing right, or in order to lead him to
do wrong. He is not the author of sin. He may per-
mit other agencies, as Satan and the wickedness of
men, to harden them, but he himself never does it"] :
8 according as it is written [Isa. 29: 10; Ezek. 12:2;
Deut. 29:4], God gave them a spirit of stupor, eyes
that they should not see, and ears that they should not
hear, unto this very day. [As the passage quoted is
a combination of Isaiah and Deuteronomy, and is
found in part also in Ezekiel, it suggests that the
spirit of stupor, deafness and blindness characterized
the course of Israel from beginning to end * and it was
therefore to be guarded against as a chronic sin.
Katanuxis (stupor) may be derived from kataniissoo
(Erifsche, Meyer), which means to prick or sting, and
hence, as in bites of reptiles, etc., to cause stupefac-
tion; or it may come from katamizoo (Volkmar),
which means to bend the head in order to sleep, to
fall asleep. It is used in Ps. 60 : 3, where it is trans-
lated "wine of staggering," though Hammond con-
tends that the passage refers to the stupefying wine
given to them who were to be put to death. It
means, then, that condition of stupor, or intellectual
numbness, which is almost wholly insensate; for the
term "spirit" means a pervading tendency. "Such
expressions," says Gififord, "as 'the spirit of heaviness'
(Isa. 61:3), 'a spirit of meekness' (1 Cor. 4:21), 'the
452 EPISTLE TO THE ROMANS
spirit of bondage' (Rom. 8:15), show that 'spirit'
is used for the pervading tendency and tone of mind,
the special character of which is denoted by the gen-
itive which follows."] 9 And David saith, Let their
table be made a snare, and a trap, And a stumbling-
block, and a recompense unto them [Ps. 69:22, 23.
the word "trap" is added from Ps. 35 : 8. Theodoret
says that Psalm 69 "is a prediction of the sufferings
of Christ, and the final destruction of the Jews on
that account." That which is presented in the form
of a wish is, therefore, really a prophecy. Let the
food on their table be as the bait to the snare and the
trap, and the stumbling-block over which the tempted
creature falls to lame itself. Let that which they
think a source of pleasure and life become an entice-
ment to pain and death. Dropping the figure, the
words mean that the very religion of the Old Dispen-
sation, to which the Jew looked for spiritual joy and
sustenance, should become to him a sorrow and a
fatal famine, so that this very blessing became to him
a curse. The w^ord "recompense" denotes a punish-
ment for an evil deed ; its presence here shows that
the evil which came upon the Jews was caused by
their own fault and sin, and not by absolute decree^ :
10 Let their eyes be darkened, that they may not see.
And bow thou down their back always.] This verse
is usually construed to picture the political servitude
and spiritual bondage of Israel after the fall of
Jerusalem. No doubt it has reference to conditions
ushered in by that event, but it pictures the dimness
and decrepitude of old age — a blind eye, and a
back beyond straightening. The Jews were to par-
take of the nature of the old, worn-out dispensation
to which they clung (Matt. 9:16, 17; Heb. 8:13).
God's people can not grow old, they renew their
youth like the eagle's (Ps. 103: 5), but a people which
ceases to be his, falls into decay. J. A. Alexander's
comment on Ps. 69 : 22 deserves note. He says : "The
imprecations in this verse, and those following it,
are revolting only when considered as the expressions
AN ELECT REMNANT SAVED 453
of malignant selfishness. If uttered by God, they
shock no reader's sensibilities ; nor should they when
considered as the language of an ideal person, repre-
senting the whole class of righteous sufferers, and
particularly Him who, though he prayed for his mur-
derers while dying (Luke 23:34), had before applied
the words of this very passage to the unbelieving
Jews (Matt. 23:38), as Paul did afterward."
IV.
FOURTH EXPLANATION OF THE GRAND
CONCLUSION— SALUTARY RESULTS OF
THE TEMPORAL FALL AND FU-
TURE RISE OF ISRAEL— GEN-
TILES WARNED NOT
TO GLORY OVER
ISRAEL.
11:11-24.
11 I say then, Did they stumble that they might
fall? [Fall (piptoo) is a much stronger word than
stumble, and the contrast between the two words
makes the former emphatic. To fall means to be
killed, and is in Greek, as in English, applied to those
slain in battle. (Homer, II. 8:475; 11:84.) As em-
phasized, then, it means to become "utterly irrevoca-
ble" (Clark) ; 'irrevocable ruin, in opposition to that
which is temporary" (Hodge) ; "to fall forever, finally"
(Pool) ; "perish forever" (Meyer) ; "so as utterly to
fall" (Stuart). Paul is arguing as to God's intention.
Therefore, according to his established custom, he
asks a question that he may guard against a false
conclusion, and the form of the question, as usual,
demands a negative answer, for the false conclusion
is to be denied. From the foreseen "stumbling" of
Israel (Hom. 9:33; 11:9), and from the "hardening"
(v. 7), it might be concluded that God sent a
454 EPISTLE TO THE ROMANS
stumbling-block Saviour, a Messiah in an unwelcome
form, and an unpalatable gospel-salvation with the
intent and purpose of working Israel's downfall and
ruin — his final, irrevocable fall. Did God bring about
or cause a stumbling of the Jews of Christ's day, that
all future generations might fall, or be cast off for-
ever? Such is the question, and the answer is] God
forbid [This general denial is followed by a threefold
explanation: (1) The fall of Israel was permitted be-
cause spiritually profitable to the Gentiles (11) ; (2)
the rising again of Israel will be for the greater spiritual
profit to the Gentiles (12-15); (3) the fall of Israel
is only temporary — they shall rise again — 26] :
but [introducing the real purpose or design of Is-
rael's fall] by their fall [paraptoma, from the verb
parapiptoo, which means to sideslip, to fall away, to
fall. Hence paraptoma means fall, trespass (Alford),
lapse (Stuart), slip (Green), false step (Godet), of-
fence (Gifford), fault, sin. It is best translated here
by the word "offence"] salvation is come unto the
Gentiles, to provoke them to jealousy. [Emulation is
a better translation than jealousy. Their offence was
their unbelief, which caused God to put them away,
and this putting away greatly facilitated the success
of the gospel among the Gentiles. So great was the
pride and exclusiveness of the Jcavs, and such was
their blind loyalty to their race, ritual, temple, law,
etc., that even the most thoroughly converted and in-
doctrinated Christians among them, such as the very
apostles themselves (Paul alone excepted), never
manifested any enthusiasm in preaching the gospel
to the Gentiles. It took a miracle to constrain Peter
to do such a thing (Acts 10), and, after having done
so, his Christian brethren demanded an explanation
and apology for his intercourse with Gentiles (Acts
11). and later, instead of yielding to his apostolic
leadership, they were so stubborn in their aversion
to the free admission of Gentiles into the church,
that the fear of them triumphed and caused Peter to
conform to their views (Gal. 2:11-14; for further
SALUTARY RESULTS 455
evidence of their bigotry, see Acts 15: 1, 2 ; 21 : 17-24).
Their opposition to Paul only ceased with his life.
With such a spirit among Jewish Christians, two
things were sure to happen if they retained their pre-
eminence in the church, and continued to dominate
its policy. (1) There would be but little preaching
supplied to the Gentiles, since pride and enmity made
the Jews unwilling to serve them (1 Thess. 2: 15, 16) ;
(2) such gospel as was preached to the Gentiles would
be woefully corrupted and perverted by Judaistic
teaching and practice (Gal. 1:6-9; 3:1-3; 6:12-14),
for "Israel," as Lange observes, "did not desire the
Gentiles, under the most favorable circumstances, to
participate in the Messianic salvation, except as pros-
elytes of the Jews," since they took more pride and joy
in converting men to Moses than in winning them to
Christ. Thus by their zeal for the law they would
imperil the Gentiles' liberty in Christ (Gal. 4:9,
21-5:1), so that Christianity could scarce escape be-
coming merely a new patch on an old garment, even
as the Master forewarned (Matt. 9:16), in which
secondary capacity it could never so save the Gentile
as to convert the world. Hence to save the wine
Jesus cast aside the old Jewish bottle, and stored the
gracious gospel fluid in the new Gentile wine-skin
(Matt. 9:17). And he not only cast off the Jewish
people as unworthy of that pre-eminence in the church
which was naturally theirs, but he even stood aside
the eleven apostles as too hopelessly narrow-minded
for Gentile evangelism, and committed the whole of
this colossal ministry to the one man, Paul (Acts
9:15; 22:21; 26:17, 18; Rom. 1:5; 11:13; 15:16;
Gal. 1:15, 16; Eph. 3:7, 8; 1 Tim. 2:7; 2 Tim.
1:11; especially Gal. 2:7-9). And even in his case
we note how the prompt "offence," or unbelief, of
the Jews enabled him to preach "^to the Jew first,"
yet speedily left him free and unfettered to push the
work among the Gentiles (Acts 13:45-48; 28:28).
So the "ofifence" and consequent casting off of Israel
did facilitate the conversion of the Gentiles. Israel,
456 EPISTLE TO THE ROMANS
as a reluctant, sluggish, half-converted hindrance, was
thrust from the doorway, that the Gentiles might
enter freely and fully into the kingdom (Luke 11 : 52;
Matt. 23:13). Salvation of the Gentiles was the
proximate purpose accomplished, and still being ac-
complished, by the rejection of the Jews: the salva-
tion of the Jews themselves was the remote purpose
of the rejection, and it is largely future, even yet. It
is to be brought about by a spirit of emulation. "See-
ing," says Godet, "all the blessings of the kingdom,
pardon, justification, the Holy Spirit, adoption, shed
down abundantl}^ on the Gentile nations through faith
in Him whom they had rejected, how can they help
saying at length: These things are ours? And how
can they help opening their eyes and recognizing that
Jesus is the Messiah, since in him the works predicted
of the Messiah are accomplished? How shall the
elder son, seeing his younger brother seated and
celebrating the feast at his father's table, fail to ask
that he may re-enter the paternal home and come to
sit down side by side with his brother, after throwing
himself into the arms of the common father?" A
blessed result indeed, but long delayed by the carnal,
half-converted state of the Gentile church, as wit-
nessed by the Roman Catholicism which is Sardis
(Rev. 3:1) and Protestantism which is sectarianism
(1 Cor. 3:1-5), a Philadelphia church lapsing into
Laodicean indifference — Rev, 3:14-19.] 12 Now if
their fall [paraptoma] is the riches of the world, and
their loss [hettema, that loss or diminution which an
army suffers by defeat, also moral loss, impoverish-
ment, to be defeated, to be reduced, or made inferior.
"A reduction in one aspect to a race of scattered ex-
iles, in another to a mere remnant of 'Israelites in-
deed'" — Moule] the riches of the Gentiles; how much
more their fulness? [Pleroma, the full number, the
whole body, the totality. To emphasize the situation
and impress it upon his readers, Paul makes use of
the Hebrew parallelism, presenting two clauses which
express substantially the same thing. If there be any
SALUTARY RESULTS 4S7
difference, we would say that ''world" indicates sin-
ners, and ''Gentiles" the uncovenanted races. If
paraphrased thus, it would read. Now, if the sin or
offence of godly Israel enriched the ungodly, sinful
world, and if the loss or spiritual impoverishment and
numerical diminution of the covenanted people en-
riched and multiplied the covenanted among the
hitherto uncovenanted people, how much more would
both the sinful world and its uncovenanted inhabit-
ants have been blessed every way, had Israel been of
the right spirit, so as to have received enrichment
instead of being cast off and diminished. Because
Israel had a proud, narrow, inimical spirit (1 Thess.
2: 15, 16), its depletion worked blessing to the world
and the Gentiles; but if Israel had yielded to Christ
so as to be transformed like that persecuting Saul
who became Paul, the apostle to the Gentiles, who can
measure the fullness of blessing which would have
come to the inhabitants of the earth by the enlarge-
ment, enrichment and full spiritual endowment of
every son of Abraham dispersed through the world !
With millions of Pauls in all lands throughout all
generations, we should have measured our heaven-
ward progress by milestones instead of inches. "Good-
ness," says Thomas Aquinas, "is more capable of bear-
ing blessing than is evil ; but the evil of the Jews
brought great blessing to the Gentiles ; therefore much
more should their goodness bring greater blessing to
the world."] 13 But [A note of correction. At Rom.
7:1, 4 Paul began to address the Jews, and all that
he has said since then has had specific reference to
that people. Since verse 11, however, the thought
has gradually passed to the Gentiles and now Paul
openly notes that he is speaking to them, lest any
should think he was still speaking to Jews about
Jews] I speak to you that are Gentiles. [Much that
the apostle has said might be misconstrued by the
Gentiles so as to minister to their pride. The apos-
tle therefore addresses them personally, and prepares
the way for an admonition against vainglory in them-
458 EPISTLE TO THE ROMANS
selves and a contemptuous spirit against the Jews.]
Inasmuch then as I am an apostle of Gentiles, I
glorify my ministry; 14 if by any means I may pro-
voke to jealousy them that are my flesh [my kindred :
the Jews], and may save [do the human part of sav-
ing] some of them. [Finding myself set apart by
Christ to minister to Gentiles instead of Jews, I per-
form my task with a double zest, for (I not only re-
joice to save Gentiles, but) it is a means (also) of
saving some of Israel by provoking them to an honor-
able and generous emulation even now ; since the
mass of them will be won that way in the end, as
indicated above. And, moreover, I do this in fullest
love and goodwill to you Gentiles, for I foresee what
incalculable blessings the conversion of the Jews will
bring to you.] 15 For if the casting away of them is
the reconciling of the world, what shall the receiving
of them be, but life from the dead? [Again we
have a passage wherein "the apostle," as Meyer ex-
presses it, "argues from the happy effect of the worse
cause, to the happier efifect of the better cause." If
a curse, so to speak, brought a blessing, what would
not a blessing bring? If the casting away of Israel
in Paul's day resulted in the beginning of the times
of the Gentiles, and the turning of them from idols
and imaginary deities to seek after the true God as
part of a theocratic family wherein converted Jew and
Gentile are reconciled to each other and to God (see
Eph. 2: 11-22 for a full description of this double rec-
onciliation), what would the receiving again of the
vast body of unconverted Jews at the end of the
times of the Gentiles (vs. 25, 26) be but a veritable
life from the dead, an unprecedented, semi-miraculous
revival? Theophylact, Augustine, Melanchthon, Cal-
vin, Beza, Bucer, Turretin, Philippi, Bengel, Auber-
len, Clark, Macknight, Plumer, Brown, Lard,
Gifford, Moule, Riddle, etc., view this as a great
spiritual resurrection, a revival of grace accompany-
ing the conversion of the whole world. Others, as
Origen, Chrysostom, the earlier commentators gener-
SALUTARY RESULTS 459
ally, Ruckert, Meyer, De Wette, etc., look* upon it as
a literal, bodily resurrection, while Olshausen, Lange
and Alford consider it as a combination of spiritual
and bodily resurrections. The first of these positions
is most tenable. ''This," says Barnes, "is an instance
of the peculiar, glowing and vigorous manner of the
apostle Paul. His mind catches at the thought of
what may he produced by the recovery of the Jews,
and no ordinary language would convey his idea. He
had already exhausted the usual forms of speech by
saying that even their rejection had reconciled the
world, and that it was the riches of the Gentiles. To
say that their recovery — a striking and momentous
event; an event so much better fitted to produce im-
portant results — would be attended by the conversion
of the world, would be insipid and tame. He uses,
therefore, a most bold and striking figure. The resur-
rection of the dead was an image of the most vast
and wonderful event that could take place." Some of
those who view this as a literal resurrection, do so
from a lack of clear conception as to the order of the
dispensations. They look upon the conversion of the
Jews as taking place at the very end of the world,
and hence synchronous with the final resurrection.
They do not know that the Jewish dispensation, or
age, gave place to the present one, which is called
"the times of the Gentiles" (Luke 21:24), and that
this dispensation will give place to a third, known as
the millennium or age of a thousand years (Rev. 20:
1-6). The Jewish dispensation ended with the death
of Christ, and the Gentile dispensation will end when
the gospel is preached unto all nations (Matt. 24: 14).
Its end, as Paul shows us at verses 25 and 26, will
also be synchronous with the conversion of the Jews.
Failure to grasp these important facts has led to
much general confusion, and to gross mistakes in the
interpretation and application of prophecies, for many
Biblical references to the end of the Gentile dispen-
sation, or age, have been erroneously referred to the
end of the world, or end of the ages. The last age,
460 EPISTLE TO THE ROMANS
or millennium, will be the triumph of the kingdom of
God, the thousand-year reign of the saints on earth,
and it will begin with the conversion of the world
under the leadership of the Jews, and this is the event
which Paul fittingly describes as "life from the dead.*'
The millennium will be as a resurrection to the Jews
(Ezek. 37), for they will return to their own land
(Ezek. 37: 11-14, 21, '25) and revive their national life
as a united people (Ezek. 37:22). It will be as a
resurrection of primitive, apostolic Christianity to the
Gentiles, for the deadness of the ''last days" of their
dispensation (2 Tim. 3: 1-9; 4:3, 4), with its Catholic
Sardis and its Protestant Laodicea (Rev. 3:1-6, 14-
22), will give place to the new life of the new age,
wherein the "first love" of the Ephesian, or first,
church will be revived (Rev. 2:4, 5), and the martyr
spirit of Smyrna, its successor, will again come forth
(Rev. 2:10), and the devil will be chained and the
saints will reign (Rev. 20:1-6). This spiritual resur-
rection of the last age is called the "first resurrec-
tion," for it is like, and it is followed by, the real
or literal resurrection which winds it up, and begins
the heavenly age, or eternity with God. Ezekiel tells
what the last age will do to the Jews, Paul what it
will be to the Gentiles, and John what it will mean to
them both. As to Paul's description Pool thus writes :
"The conversion of the Jewish people and nation will
strengthen the things that are languishing and like to
die in the Christian church. It will confirm the faith
of the Gentiles, and reconcile their differences in
religion, and occasion a more thorough reformation
amongst them : there will be a much more happy and
flourishing estate of the church, even such as shall be
in the end of the world, at the resurrection of the
dead." All this, as Paul boldly asserts, will result
from the blessed power of Jewish leadership, as in
the beginning. "The light," says Godet, "which con-
verted Jews bring to the church, and the power of
life which they have sometimes awakened in it, are
the pledge of that spiritual renovation which will be
SALUTARY RESULTS 461
produced in Gentile Christendom by their entrance
en masse. Do we not feel that in our present condi-
tion there is something', and that much, wanting to us
that the promises of the gospel may be realized in all
their fullness ; that there is, as it were, a mysterious
hindrance to the efficacy of preaching, a debility in-
herent in our spiritual life, a lack of joy and force
which contrasts strangely with the joyful outbursts
of prophets and psalmists ; that, in fine, the feast in
the father's house is not complete . . . why? be-
cause it can not be so, so long as the family is not
entirely reconstituted by the return of the elder son.
Then shall come the Pentecost of the last times, the
latter rain." Against the above view that Paul speaks
of a spiritual resurrection it is weakly urged that it
assumes a future falling away of the Gentiles, and a
lapse on their part into spiritual death, and that
the apostle gives no intimation of such a declension
by them. But it is right to assume such a declension,
for Paul most clearly intimates it; for (1) all the re-
mainder of this section is a discussion of how the
Jews brought their dispensation to an end, and a
warning to the Gentiles not to follow their example
and have their dispensation end in a like manner.
(2) In verse 25 he speaks of the fullness or complete-
ness of the Gentiles. But, according to the divine
method, this dispensation of the Gentiles could not
reach completeness and be done away with until it
became corrupt and worthless. God does not cast ofif
till iniquity is full and failure complete (Gen. 6:13;
15:16; Matt. 23:29-33). Moreover, some five years
before this, in the second Epistle that ever came from
his pen, Paul had foretold this declension in the
church, and had described it as even then "working,"
though restrained (2 Thess. 2:3-12). The assump-
tion on which this view of a spiritual resurrection
rests is both contextual and natural. Finally, as to
this being a literal body resurrection, we must of
course admit that an all-powerful God can begin the
millennium that way if he chooses, but to suppose
462 EPISTLE TO THE ROMANS
that the literally resurrected dead shall mingle and
dwell with the rest of humanity for a thousand years,
or throughout an entire dispensation, savors of fanati-
cism. Even Jesus kept aloof during his forty days
of waiting before his ascension. A healthy mind can
not long retain such an idea, nor can we think that
Paul would introduce so marvelous and abnormal a
social condition without in some measure elaborating
it. As against a literal, physical resurrection Hodge
argues strongly. We give a sentence or two : "Not
only in Scriptures, but also in profane literature, the
transition from a state of depression and misery, to
one of prosperity, is expressed by the natural figure
of passing from death to life. The Old Testament
prophets represented the glorious condition of the
Theocracy, consequent on the coming of Christ, in
contrast with its previous condition, as a rising from
the dead. . . . Nowhere else in Scripture is the
literal resurrection expressed by the words 'life from
the dead.' Had Paul intended a reference to the
resurrection, no reason can be assigned why he did
not employ the established and familiar words 'resur-
rection from the dead.' If he meant the resurrection,
why did he not say so? Why use a general phrase,
which is elsewhere used to express another idea?
Besides this, it is not according to the analogy of
Scripture, that the resurrection of the dead, and the
change of those who shall then be alive (1 Cor. 15:
51; 1 Thess. 4:14-18), are to be immediate, conse-
quent on the conversion of the Jews. The resurrec-
tion is not to occur until 'the end.' A new state of
things, a new mode of existence, is to be then intro-
duced. Flesh and blood — i. e., our bodies as now
organized — can not inherit the kingdom of God."
For a full discussion of the spiritual nature of the
resurrection, from the pen of A. Campbell, see his
articles on the second coming of the Lord, in the
Millennial Harbinger. We shall never know how dead
our liquor-licensing, sectarian, wealth-worshiping,
stock-gambling, religio-fad-loving, political, war-
SALUTARY RESULTS 463
waging^ Christendom has been until the spirit of the
early church rises from the dead to form the new
age ; then it will be at once apparent to all what
Paul meant by this bold figure, ''life from the dead."
But the glorious prospect here presented rests on the
supposition that the Jews en masse shall be con-
verted. As that is a supposition which many ex-
positors even in our day regard with doubt, the
apostle first shows its Scriptural and natural reason-
ableness, and then plainly and unequivocally predicts
it. He presents its reasonableness thus] 16 And if the
firstfruit is holy, so is the lump: and if the root is
holy, so are the branches. [Another parallelism. The
apostle demonstrates the same truth, first, from the
standpoint of the law of God in the Bible (firstfruit
and lump) ; second, from the law of God in nature
(root and tree). As the harvest or raw m.aterial of
the Jew was regarded as unclean, or ceremonially un-
holy, and not to be eaten till it was cleansed by the
waving of a first-portion, or firstfruit, of it as a
heave-offering before the Lord (Lev. 23:9-14; Ex.
34 : 26) ; so the meal or prepared material was like-
wise prescribed until a portion of the first dough was
offered as a heave-offering. This offered "firstfruit,"
or, better, "first-portion" (aparche), made the whole
lump (phitrama) from which it was taken holy, and
thus sanctified all the future meal, of which it was the
representative or symbol, so that it could now be
used by the owner (Num. 15:19-21; Neh. 10:37).
The apostle, then, means that as the patriarchs,
Abraham, Isaac and Jacob (called fathers in verse 28),
the firstfruit by the revealed law, and the root by
the natural law, were holy, so all their descendants
as lump and tree were likewise holy. But holiness
has two distinct meanings: (1) Purity, moral and
spiritual perfection, absolute righteousness — a holi-
ness unto salvation ; (2) that which is consecrated or
set apart for divme use — a holiness short of salva-
tion. The second meaning is the one intended here.
The Jews, being out of Christ, are certainly not holy
464 EPISTLE TO THE ROMANS
or righteous unto salvation, Paul being witness; but
they have what Gifford styles "this legal and relative
holiness of that which has been consecrated to
God." In this respect they are still "the holy people"
(Dan. 12:7), "the chosen people" (Dan. 11:15), pre-
served from fusion with the Gentiles, and ultimately
to be restored to their original pre-eminence as
leaders in the worship of Jehovah. In short, then,
there is no divinely erected barrier rendering them
irrevocably unholy, and preventing their conversion.
On the contrary, they are pre-eminently susceptible
to conversion both b}^ law divine and natural, and
onl}^ their persistent unbelief prevents their Christian-
ization.] 17 But if some of the branches were broken
off, and thou [O Gentile believer], being a wild
olive, wast grafted in among them, and didst become
partaker with them of the root of the fatness of the
olive tree [Some commentators, recognizing that
Christianity is a distinct thing from Judaism, have
been unduly frightened at the manner in which the
apostle here blends them as one tree. This has led
them to forsake the obvious meaning of the apostle's
words, in an endeavor to contort them so as to keep
distinct the Christian and Jewish bodies. Some of
these, therefore, regard Christ as the tree, and others
regard it as representing the Christian church. But
such exegesis violates the text, for the Jewish un-
believers are pictured as branches "broken off." Now,
they could neither be broken off from Christ nor
the church, for they were never joined to either.
The tree is the Theocracy (Jer. 11:16; Hos. 14:6;
Ezek. 17:3; Zech 11:2). In a sense it is one con-
tinuous tree, for it bears to God the continuous rela-
tion of being his peculiar people, but in' another
sense it is, as the apostle here presents it, an entirely
different tree, for all the branches which were for-
merly accepted on the basis of natural Abrahamic
descent were broken off, and all the branches, whether
Jew or Gentile, which had the new requirement of
faith in Christ, were grafted in. Surely, then, thr
SALUTARY RESULTS 465
tree is distinct enough as presented in its two con-
ditions. Yet is it the same Theocracy, with the same
patriarchal root and developed from the same basic
covenants and promises (Heb. 11:39, 40; Eph. 2:
11-22). Christianity is not Judaism, and no pen
ever taught this truth more clearly than Paul's. Yet
Christianity is a development of the old Theocracy,
and is still a Theocracy, a kingdom of God, and this
is plainly taught ; for the Christian, be he Jew or
Gentile, is still a spiritual son of- Abraham (Rom.
4:16; Gal. 3:7, 29; 4:28), a member of the true
Israel ; the true Jew. Now, the Christian Jew, having
already an organic connection with the Theocracy, is
viewed by Paul as simply remaining in it. And here is
the point where the confusion arises. If he became
regenerate (John 3:1-6), and, dropping the carnal
tie of the old, received the spiritual tie of the new
(John 8:37-44), he indeed remained in the theocratic
tree, but in it as transformed at Pentecost. If the Jew
did not undergo this change, he was broken off and
cast aside (Matt. 8:11, 12). Thus the apostle makes
it clear that the Jew, as a Jew, and without spiritual
change through faith in Christ, did not remain in any
divinely accepted Theocracy. But as God originally
contemplated the tree, every Jew was to develop into
a Christian, in which case the tree would have been
indeed continuous. Jewish unbelief frustrated the
divine harmony and made it necessary for the apostle
himself to here and elsewhere emphasize the differ-
ence between the old and new Theocracies. *'The
Gentiles are called a wild olive because God had
not cultivated them as he did the Jews, who, on that
account, are called (v. 24) the good or garden
olives. . . . The juice of the olive is called 'fatness,'
because from its fruit, which is formed by that juice,
oil is . expressed" (Macknight). "The oleaster, or
wild olive," says Parens, "has the same form as the
olive, but lacks its generous sap and fruits."] ; 18
glory not over the branches: but if thou gloriest
[remember], it is not thou that bearest the root, but
466 EPISTLE TO THE ROMANS
the root thee. [Pride goeth before destruction, and
a haughty spirit before a fall" (Prov. 16: 18). Relig-
ious pride had proved the undoing of the Jews. It
made them despise and reject an unregal Messiah;
it caused them to spurn a gospel preached to the
poor; it moved them to reject a salvation in which
the unclean Gentile might freely share. As Paul
opens before his Gentile readers the high estate into
which they had come, he anticipates the religious
pride which the contemplation of their good fortune
was so soon to beget in them, hence he at once
sounds the timely note of warning. As to the Jew
they had no reason to boast, for they were debtor
to him, not he to them, ior "salvation is from the
Jew" (John 4:22). As to themselves they could
not speak proudly, for the depression of the Jew was
due to God's severity, and the exaltation of the Gen-
tile was due to his goodness. The Gentile church
was incorporated into a previously existing Jewish
church, and their new Theocracy had its root in the
old, so that in neither case were these privileges
original, but wholly secondary and derived from the
Jews. Moreover, "such presumption toward the
branches," says Tholuck, "could not be without pre-
sumption toward the root." Would that the Gentiles,
who to-day boast of their Christianity and despise
the Jew from whence it was derived, could compre-
hend the folly of their course. How great is the sin
of Christendom ! "In its pride," says Godet, "it
tramples underfoot the very nation of that grace
which has made it what it is. It moves on, therefore,
to a judgment of rejection like that of Israel, but
which shall not have to soften it a promise [of final
restoration] like that which accompanied the fall of
the Jews."] 19 Thou wilt say then, Branches were
broken off, that I might be grafted in. [The apostle
here puts in the mouth of a representative Gentile
the cause or justification of the pride. Was it not
ground for self-esteem and self-gratulation when God
cast off his covenanted people to receive strangers?
SALUTARY RESULTS 467
— Eph. 2: 19.] 20 Well [A form of partial and often
ironical assent: equal to, very true, grant it, etc. It
was not strictly true that God had cast off the Jew
to make room for the Gentile, for there was room
for both. The marriage supper shows the truth very
clearly. The refusal of the Jew was the reason why
he was cast off, not because there was lack of room,
or partial favor on God's part, or superior merit on
the part of the Gentiles— Luke 14:15-24]; by their
unbelief they were broken off, and thou standest by
thy faith [not merit]. Be not highminded, but fear:
21 for if God spared not the natural branches, neither
will he spare thee. [Faith justified no boast, yet
faith constituted the only divinely recognized distinc-
tion in the Gentiles' favor, in estimating between the
Gentile Christian and the cast-off Jew. All the past
history of the Jew stood in his favor ; therefore the
Gentile has vastly more reason to fear than had the
Jew; for if natural branches fell through false pride
which induced unbelief, how much more likely the
adopted branches were to be cut off. Again, he had
more reason for fear than for pride; for being on
trial as the Jews had been, he was succumbing to the
same sin of self-righteous pride, and more liable to
suffer the same rejection. Paul now presents the
even-balanced equality of Jew and Gentile if weighed
in the scales of merit instead of the new scales of
grace-toward- faith.] 22 Behold then the goodness
and severity of God: toward them [the Jews] that
fell, severity [for lack of faith, not want of merit] ;
but toward thee [O Gentile], God's goodness [kind-
ness not won by thy merit, else it were justice, not
goodness ; but goodness toward thee by reason of
thy faith : a goodness which will be continued to
thee], if thou continue [by faith, and the works
thereof, to keep thyself] in his goodness: otherwise
thou also [even as was the Jew for like reasons be-
fore thee] shalt be cut off. [From the theocratic
tree. Severity and goodness, as used here, are
merely relative. They do not express the true con-
468 EPISTLE TO THE ROMANS
dition, but merely the state of affairs as viewed by
those who still clung to the idea of legal justification
and salvation by merit. To those holding such views
it seemed severe indeed that the better man should be
cut off for lack of faith, and a strange act of good-
ness that the zvorse should be received by reason of
it and given opportunity to become fruitful; but the
seeming severity vanishes and only the goodness
remains when we reflect that according to the right-
eous judgment of God it was impossible that either
of them should be received any other way. The
apostle's next purpose is to present a further argu-
ment against Gentile pride; viz., the final restoration
of the Jewish people and the restitution of all their
original privileges and rights. This prophetic fact
is revealed as a possibility in the next two verses,
and established fully as a decreed event in the next
section.] 23 And they [the unbelieving mass of
Israel] also [together with you], if they continue
not in their unbelief [for it is not a question of any
comparative lack of legal merit on their part], shall
be grafted in: for God is able to graft them in again.
[There is no insuperable reason why they can not
be grafted in, and that blessed event will take place
whenever the unbelief which has caused their sever-
ance shall cease. In Paul's day individual Jews were
being grafted in (the "some" of verse 14) ; but in
the glad future of which the apostle here speaks, the
nation (or the "all Israel" of verse 26) shall be
grafted in. However, the Avord "able" suggests the
extreme difficulty of overcoming the obdurate unbe-
lief of Israel. It is a task for God's almightiness,
but, though difficult, yet, as verse 24 shows, most
natural, after all.] 24 For if thou wast cut out of
that which is by nature a wild olive tree, and wast
grafted contrary to nature into a good olive tree;
how much more shall these, which are the natural
branches, be grafted into their own olive tree? [Here
we are referred to nature for the point emphasized
in the apostle's lesson, that we may see that the
SALUTARY RESULTS 469
present system of grace, as operating under the
terms of conversion established as the basis of theo-
cratic life in the New Testament, operates in double
contradiction to nature. For (1) grafting is unnatural;
(2) grafting bad to good is unnatural ; for in nature the
engraft always chans'es the juice of the stalk to its own
nature, so as to still bear its own fruit. Hence the
superior is always grafted into the inferior. But in
grace this rule is so changed and operated so ''con-
trary to nature," that the sap, passing into the tame,
natural, superior Jewish branches, yielded corrupt
fruit, so that they had to be severed ; while the same
sap, passing into the wild, grafted, inferior Gentile
branches, communicated its fatness to them, so that
they yielded good fruit. But as it is an accepted axiom-
atic premise that even God works more readily,
regularly and satisfactorily along the lines of the
natural than he does along those of the supernatural
and miraculous, so it is unquestionably reasonable to
suppose that if the Jew will consent to be grafted
in by belief, the sap of his own tree will work more
readily for him than it did in Paul's day for the
Gentiles, or wild olive branches which were not of
the tree save by the grafting, or union, of belief.
"For," says Chrysostom, "if faith can achieve thai
which is contrary to nature, much more can it achieve
what is according to it." By age-long, hereditary
and educational qualifications the Jew has acquired
a natural affinity for, and a pre-established harmony
with, all that has come to the world through the
promises to Abraham, and in fulfillment of the words
of the prophets. In short, the conversion of the
Jew ^f our day is a vastly more reasonable expecta-
tion than the conversion of the Gentiles which
actually took place in Paul's day. Let no man,
therefore, doubt Paul's prediction of the ultimate
conversion of the Jews. "If God," says Stuart, "had
mercy on the Gentiles, who were outcasts from his
favor and strangers to the covenant of his promise,
shall he not have mercy on the people whom he has
31
470 EPISTLE TO THE ROMANS
always distinguished as being peculiarly his own,
by the bestowment of many important privileges and
advantages upon them?"
V.
FIFTH EXPLANATION OF THE GRAND CON-
CLUSION—GENTILES AND JEWS HAV-
ING EACH PASSED THROUGH A
LIKE SEASON OF DISOBEDI-
ENCE, A LIKE MERCY
SHALL BE SHOWN
TO EACH.
11:25-32.
["The future conversion of Israel," says Gifford,
"having been proved to be both possible and prob-
able, is now shown to be the subject of direct revela-
tion."] 25 For I would not, brethren, have you
ignorant [This form of expression is used by the
apostle to indicate a most important communication
to which he wishes his readers to give special atten-
tion, as something strange and contrary to their
expectation (Rom. 1:13; 1 Cor. 10:1; 12:1; 2 Cor.
1:8; 1 Thess. 4:13) — in this case, a revelation from
God] of this mystery [The word miisterion is used
twenty-seven times in the New Testament. As
digested and classified by Tholuck, it has three
meanings; thus: 1. Such matters of fact as are inac-
cessible to human reason, and can only be known
through revelation (Rom. 16:25; 1 Cor. 2:7-10;
Eph. 1:9; 3:4; 6:19; Col. 1:26; etc.). 2. Such
matters as are patent facts, but the process of which
can not be entirely taken in by the reason (1 Cor.
14:2; 13:2; Eph. 5:32; I.Tim. 3:9, 16). 3. That
which is no mystery in itself, but by its figurative
import (Matt. 13:11; Rev. 1:20; 17:5; 2 Thess.
2:7). The first is the meaning here. Paul is about
MERCY SHALL BE SHOWN 471
to communicate a revelation which was given of
God, and could never have been divined by any-
process of the human intellect. As the conversion
of the Gentiles was so unthinkable that it had to be
made known to the Jew by revelation (Eph. 3:1-6;
Acts 10, 11), so here the conversion of the Jew was
so unbelievable that it also had to be made known
to the Gentile by revelation], lest ye be wise in your
own conceits [This revelation of the conversion and
ultimate elevation of Israel to his former position
of leadership comes to Paul, and is imparted by
him to the Gentiles, to prevent them from following
their own vain and mistaken opinions as to the
relative theocratic positions of Jews and Gentiles, by
which they would flatteringly deceive themselves into
thinking too well of themselves as occupying per-
manently Israel's ancient post of honor, and too ill
of Israel as thrust out and cast off forever. The
reversal of the Jews and Gentiles in fortune and
honor was but a temporary affair. It is significant
that this publication of a revelation, and accompany-
ing rebuke of the opposing self-conceit of human
opinion and judgment, should be addressed to the
Church of Rome ! The more one ponders it, the
more portentous it becomes], that a hardening in
part hath befallen Israel [Here is the first term of
the threefold revelation. Calvin and others connect
**in part" with ''hardening," so that the meaning is
that a partial hardening has befallen Israel. But
hardening, as mentioned at 9:18 or 11:7, is not
qualified as partial. "In part" is properly connected
with "Israel." A portion of Israel is hardened. This
agrees with the entire context, which tells of a rem-
nant saved (11:5), and the rest or larger portion
fallen (11:12), cast away (11:15), and hardened.
So "in part" stands for "the rest" of 11:7, and in
contrast to the "some" of 11:17. The bulk of the
Jewish nation, persistently and rebelliously refusing
to believe in Christ, had, as their punishment, a dull-
ing of their perceptions and a deadening of their
472 EPISTLE TO THE ROMANS
sensibilities sent upon them. We can understand
this punishment better if we compare it with its
counterpart which befell the Gentiles. As they dis-
honored the form or body of God by presuming to
make degrading, beast-shaped images of it, so God
gave them up to degrade their own bodies (1 : 23, 24).
As they preferred lies to truth in things pertaining
to God, he gave them up to prefer lying, deceptive,
unnatural uses of themselves, to the true and natural
uses (1:25-27). As they refused to have a right
mind about God, he gave them up to a reprobate
mind (1:28-32). So here, in his parallel treatment of
the Jew, he found them steeling their hearts against
his love (John 3 : 16) and against the drawing power
of the cross (John 8:28; 12:32), and he gave them
up to the hardness which they chose and desired.
Now follows the second term of the revelation which
makes known how long this hardness should endure ;
viz.], until the fulness of the Gentiles be come in
[The hardness of the Jews shall cease, and the veil
which blinds their eyes shall fall (1 Cor. 3:14, 15),
when the number of saved which God has allotted
to be gathered during the Gentile dispensation (or
"times of the Gentiles" — Luke 21 : 24) has been made
complete, and has ''come in," to the theocratic olive-
tree. In other words, as the Gentiles were "given
up" (1:23, 25, 28) during the entire period of the
Jewish dispensation, so the Jews are to be "hardened"
during the entire period of the Gentile dispensation.
The millennium, or final dispensation, which is to
follow this present Gentile dispensation, w^ill be given
into the hands of Jew and Gentile jointly, and will
be as life from the dead to both parties, because of
the glorious season of revival which shall characterize
it almost to its end. "Fulness of the Gentiles" is,
therefore, "not the general conversion of the world
to Christ, as many take it," says Brown ; "for this
would seem to contradict the latter part of this chap-
ter, and throw the national recovery of Israel too
far into the future: besides, in verse 15, the apostle
MERCY. SHALL BE SHOWN 473
seems to speak of the receiving of Israel, not as fol-
lowing-, but as contributing largely to bring about,
the general conversion of the world — but, until the
Gentiles have had their full time [as possessors] of
the visible church all to themselves while the Jews
are out, which the Jews had till the Gentiles were
brought in. See Luke 21 : 24." And this brings us
to the conditions, or developments, which succeed
the hardening, or the third term of the mystery or
revelation which Paul is here making known ; viz.] ;
26 and so [that is, in this way; namely, by abiding
till this determinate time] all Israel [the national
totality, the portion hardened ; a round-number ex-
pression, allowing liberty to any small remnant which
may possibly still persist in unbelief] shall be saved
[Shall be Christianized by overcoming their unbe-
lief. And this revelation, fully detailed by Paul, had
already been adumbrated or partially published in
the prophets, as follows] : even as it is written, There
shall come out of Zion the Deliverer; He shall turn
away ungodliness from Jacob [Isa. 59:20f]: 27 And
this is my covenant [lit. the covenant from me] unto
them. When I shall take away their sins. [Isa. 27:
9. (Comp. Jer. 31 : 31-34.) Verse 26 is quoted from
the LXX., but Paul changes "come in favor of Zion"
to read, "come out of Zion," following a phrase found
at Ps. 14: 7. None can say why he made this change,
but it prevents confusion as to the first and second
advent. Christ's second advent will be out of heaven,
not out of Zion. Bengel calls attention to the fact
that as Paul in Romans 3 combines Isaiah 59 and
Psalm 14, to prove the sinfulness of mankind, espe-
cially of the Jews, so he here seems to combine the
same two parts of Scripture to prove the salvation
of Israel from sin. Moreover, as in chapter 9 he lets
Isaiah describe Israel as reduced to a remnant (9:
27-29), so he here appeals to the same inspired pen-
man as the foreteller of the salvation of all Israel.
Christ the Deliverer had already come, so that part
of the prophecy had been fulfilled, but the future
474 EPISTLE TO THE ROMANS
effects of the gospel were yet to accomplish the sal-
vation of the Jews as a nation in two ways: (1) By
turning- them from their ungodly infidelity; (2) by
forgiving their sins. Jewish unbelief will not be
removed by any change in the gospel : it is complete
and unalterable. The changes which will work upon
the Jews will be those wrought in the world by the
gospel. **And this is the covenant from me," etc.,
signifies. My covenant unto them shall be executed
and completed on my part when I forgive their sins.
To the Jews, therefore, there was, on God's part, in
Paul's day, a present attitude of rejection manifesting
itself in hardening, and a future attitude of accept-
ance sometime to manifest itself in forgiveness, and
these attitudes are thus described] 28 As touching
the gospel, they [the unbelieving Israelites] are
[regarded by God as] enemies for your sake [that
their fall might enrich you. See verse 12] : but as
touching the election, they are beloved for the
fathers* sake. [Or on account of the fathers. The
call, or election, of Israel gave them national, hered-
itary rights (of which salvation was not an essential
part; it being eternally designed to be an individual,
not a national, matter) that were to last to the end
of the world (Lev. 26:40-45) ; but which provided for,
or anticipated, that break, interim or hiatus known as
"the times of the Gentiles." During all the years of
the Gentile dispensation God cast off his people and
regarded them as enemies in every field of vision
where they came in conflict with or interfered with
the Christians, or New Covenant, Gentile people.
Yet, notwithstanding, in all other respects they have
been and will be loved and cared for by God, on
account of his own love for the fathers, and his
eternal covenants with them. This mixture of pres-
ent enmity and future benevolence characterizes
God's attitude toward every unrepentant sinner who
is to become a future saint. So long as he abides in
sin he is an enemy, yet loved for the sake of the
Lord Jesus. The condition of the Jew is therefore
MERCY SHALL BE SHOWN 475
well defined. His ancestral covenants have no value
unto salvation, but they are invaluable as an assur-
ance that he shall be continued as a people until he
accepts the gospel which is the covenant unto sal-
vation.] 29 For the gifts and the calling of God are
not repented of. [A corollary growing out of the
axiom that the all-wise God makes no mistakes and
consequently knows no repentance (Num. 23:19;
Ezek. 24:14; 1 Sam. 15:29). Repentance and regret
imply miscalculation (Jas. 1 : 17). The term ''gifts" is
of very wide application. God gave to the Jew cer-
tain spiritual endowments and moral aptitudes fitting
him for religious leadership ; God also gave to him
manifold promises and covenants, and the general
rights of the elder brother or first-born (Luke 15:
25-32), including priority in all spiritual matters
(Acts 1:8; 3:25, 26; 13:46; Rom. 1:16; 2:9, 10;
1 Pet. 4:17). The calling is closely related to the
gifts, for the Jews were called to be God's peculiar
people (Deut. 7:6] Ps. 135:4), and were thereby
called upon to discharge all the duties and obliga-
tions belonging to their station and arising out of
their endowments (Luke 20:9-18); and likewise
called to enjoy all the blessings and privileges of their
stewardship, if found faithful in it (Luke 12:35-48).
Now, God has not changed his purpose as to either
gifts or calling. The Jew's rights are temporarily
suspended during the Gentile dispensation. They
have never been withdrawn, and will be restored
whenever the Jew becomes a believer. As pledge of
the permanent nature of Jewish precedence, the
twelve gates of the Eternal City bear the names of
the twelve tribes of Israel (Rev. 21:12), and the
twelve foundations thereof bear the names of the
twelve Jewish apostles — Rev. 21 : 14.] 30 For as ye
[Gentiles] in time past were disobedient to God
[Rom. 1:16-32; Acts 17:30], but now have obtained
mercy by their [the Jews'] disobedience [v. 15], 31
even so have these [the Jews] also now been dis-
obedient, that by the mercy shown to you they also
476 EPISTLE TO THE ROMANS
may now obtain mercy. [How the Gentile received
blessing by reason of the casting off of the Jew has
already been explained at verse 15. As the Gentile
went through a season of disobedience, from which
he was saved by severity shown to the Jew, so the
Jew was to have a like season of disobedience, from
which he in turn is to be eventually saved by God's
mercy to the Gentiles. Some construe the **mercy"
to mean that the Gentiles are to have a continuous,
ever-increasing spiritual prosperity until finally the
very excess of the flood of it sweeps Israel into be-
lief, and therefore into the kingdom^. But such a
construction plainly denies the New Testament
prophecies which speak of a ''falling away" (2 Thess.
2:3) in *'the last days" (2 Tim. 3:1-9), and do not
accord with the effects of gospel preaching as an-
nounced by Christ (Matt. 24:14). The meaning is
that God's mercy to the Gentiles in Paul's day pre-
served the gospel in the world for the ultimate bless-
ing of the Jews, and God's continued mercy to the
Gentiles through the centuries, and even through the
latter days of their acute apostasy, will still keep the
gospel till the Jews are ready to accept it. God's
mercy to the evil, Gentile earthen vessel preserves
the truth wherein lies salvation, and will continue to
preserve it till the Jew drinks of the water of life
which it conserves (2 Cor. 4:7). In short, the cases
are reversed. The Jewish dispensation ended in a
breakdown, but not until the Gentiles became recep-
tacles of the truth. Mercy was shown to the Jew till
this Gentile belief was assured. So the Gentile dis-
pensation shall likewise terminate in failure, but not
until Jewish belief is assured. We are even now
obtaining mercy waiting for the consummation of
that part of God's plan. As God once spared the
Jew till his blessings were transferred without loss
to the Gentiles, so v/ill he now spare the Gentile till
the truth now stored in him has time to pass safely
to the Jew. And as surely as he shifted his Spirit
and mercies from Jew to Gentile, just so surely will
MERCY SHALL BE SHOWN A77
he in turn shift back and re-endow the Jew. The
apostle is here giving his whole attention to the acts
of God, and omits for the time all reference to that
human agency which paved the way for the divine
action. However, it is indicated in the word "mercy."
The change in either case was in justice long overdue
before it came.] 32 For God hath shut up all unto
disobedience, that he might have mercy upon all.
[The verb ''shut up" is, as Barnes observes, "properly
used in reference to those who are shut up in prison,
or to those in a city who are shut up by a besieging
army (1 Mace. 5:5; 6:18; 11:65; 15:25; Josh. 6:f;
Isa. 45: 1). It is used in the New Testament of fish
taken in a net (Luke 5:6)." It here means that God
has rendered it impossible for any man, either Jew
or Gentile, to save himself by his own merit. For
some two thousand years the Gentiles sinned against
God as revealed in nature, and broke his unwritten
law found in their own consciences (Rom. 1:19, 20;
2: 14-16), their sin being known generally as idolatry.
And now, for about an equal length of time, the Jews
have sinned against God as revealed in Christ, and
have broken his written law as found in the Old
Testament, their sin being practically the same as
that of the Gentiles, though called infidelity. Thus
God shut each class up under a hopeless condemna-
tion of disobedience as in a jail, that he might extend
a general pardon to each, and save each by his grace
and not by human merit. "All" is used in the general
sense, and does not signify universal salvation irre-
spective of belief in Christ (Gal. 3 : 22). It is used here
to show that, in shifting from Gentile to Jew, God
will act in no arbitrary or partial spirit. He will not
reject any of either class who live worthily. It means
that hereafter each class shall be equally favored in
preaching and all other gospel privileges. "The em-
phasis," says Calvin, "in this verse is on the word
MERCY. It signifies that God is under obligation to no
one, and therefore that all are saved by grace, because
all are equally ruined."
478 EPISTLE TO THE ROMANS
VI.
CONCLUDING ASCRIPTIONS OF PRAISE TO
GOD FOR HIS JUDGMENTS, WAYS
AND RICHES.
11:33-36.
[Guided by the revelations imparted by the Holy
Spirit, the apostle has made known many profound
and blessed mysteries, and has satisfactorily answered
many critical and perplexing questions, and has
traced for his readers the course of the two branches
of the human family, the Jew and the Gentile, from
their beginning in the distant past, in a condition of
unity, through the period of their separation by
reason of the call of the Jews into a Theocracy, fol-
lowed by a continuation of the separation, by the
call of the Gentiles into a Theocracy, on into the
future when both are to be again brought together
in unity (Matt. 15:24; John 10:16). "Never," says
Godet, "was survey more vast taken of the divine
plan of the world's history." As the apostle sur-
veyed it all, beheld its wisdom and grace, its justice
and symmetry, he bursts forth in the ascriptions of
praise which follow.] 33 O the depth of the riches
both of the wisdom and the knowledge of God! [We
prefer the marginal reading, "O the depth of the
riches and wisdom and knowledge," etc. Either of
the readings is perfectly grammatical. It is objected
against the marginal reading that the reading in the
text is "simpler and more natural" (Dzvight) ; that
the context following says nothing about riches
{Brown) ; that the notion of riches is too diverse in
kind to be co-ordinated with knowledge and wisdom
{Godet). To these it may be added (as suggested by
Meyer) that the style of the apostle usually follows
that of the text. Compare "riches of his grace" (Eph.
1:7; 2:7; Phil. 4: 19). Nevertheless, depth of riches
ASCRIPTIONS OF PRAISE 479
and wisdom and knowledge is the best reading here,
for riches, as we have just seen, imply, with refer-
ence to God, his wealth of grace, or some kindred
virtue; as, goodness, forbearance, longsuffering, etc.
(Rom. 2:4; 10:12; Eph. 2:4). Now, in this in-
stance the mercy of God was the thrice-repeated and
last idea (in the Greek, the last zvord) dropping from
the apostle's pen (see vs. 31, 32), and it is these
riches of mercy and grace that move him to praise,
and that give birth to the section before us. More-
over, these riches are the burden of what has gone
before. See 9 : 23 for "riches of glory upon vessels
of mercy," and 10 : 12 for "rich unto all," and 8 : 35-
39 for a description of the saints' wealth in God's
love. As, therefore, the mercy or lovingkindness of
God is uppermost in the apostle's thoughts, and as
it is the main inspiration for all human praise (Ps.
107, 118, 136), it is hard to conceive that Paul would
turn from it in silence, and burst forth in raptures
over God's wisdom and knowledge, for the wisdom
and knowledge of God stir us to highest raptures only
as we see them expended in merciful lovingkindness.
"Depth" is a common Greek expression for inex-
haustible fullness or superabundance. It is so used
by Sophocles, ^schylus, Pindar and Plato (see refer-
ences in Gifford). It is so used here, though, as em-
ployed by Bible writers, it generally means that
which is so vast or intricate as to be incomprehen-
sible to the common mind (Ps. 36:6; 1 Cor. 2:10;
Rev. 2:24). The superabundance of God's knowledge
has been made apparent in this Epistle. It, as Plumer
describes it, "is his perfect intelligence of all that
ever is, ever was, or ever shall be, and of all that
could now be, or could heretofore have been, or
could hereafter be on any conceivable supposition."
It enables God to grant perfect free will to man, and
still foresee his every act, and empowers him to com-
bine men of free will in endless social, political and
commercial complications, and yet foresee results
arising from myriads of combined free agencies,
480 EPISTLE TO THE ROMANS
thus enabling him to discern the effects upon the
Gentiles wrought by the rejection of the Jews, and
the results, proximate and ultimate, wrought upon
the Jew by the acceptance and rejection of the Gen-
tiles. Such are samples of the knowledge of God
exhibited in Romans. The wisdom of God enables
him to design the best purposes, the most blessed
and happy results, the most perfect and satisfactory
ends, while his knowledge empowers him to choose
the best means, employ the best methods or modes
of procedure, devise the best plans, select the most
perfect instruments, etc., for accomplishing of those
holy and benevolent purposes. In short, the wisdom
of God foresees the desired end, and his knowledge
causes all things to work together for the accom-
plishment of it. Refraining, for the moment, from
describing the riches of God, the apostle proceeds to
give a parallel setting forth of the excellency of
God's wisdom and knowledge, thus :] how unsearch-
able are his judgments, and his ways past tracing
out! [Job 5:9; 11:7] 34 For who hath known the
mind of the Lord? or who hath been his counsellor?
[Isa. 40:13; Jer. 23:18. "Judgments" and "mind"
have reference to God's wisdom ; "ways" and "coun-
sellor" look toward his knowledge. Knowledge pre-
cedes wisdom. It gathers the facts and ascertains
the truths and perceives their meaning, and then
wisdom enters with its powers of ratiocination and
traces the relations of truth to truth and fact to fact,
and invents procedures, devises methods, constructs
processes, etc., and utilizes the raw material of
knowledge to effect ends, accomplish purposes and
achieve results. Therefore, as Gifford observes,
"knowledge" is theoretical, "wisdom" is practical, and
while "knowledge" is purely intellectual, "wisdom" is
also moral, and for that reason is both the most per-
fect of mental gifts (Aristotle, Nic. Eth. 6 : 10) and the
queen of all virtues (Cicero, 'de Off.' 1:43)." God's
knowledge foresees all the evil desires, designs, in-
tentions and actions of men and demons, of the
ASCRIPTIONS OF PRAISE 481
devil and his angels ; and his wisdom expends itself
in transforming all these opposing powers and forces
into so many means and aids for the accomplishment
of his own holy designs and beneficent purposes.
Exercising his wisdom, God judges or decrees, or
determines or purposes in his mind, what is best to
be done, or to be brought to pass, and these designs
or purposes are wholly hidden from man save as
God reveals them. We see his moves upon the
chessboard of events, but the motives back of the
moves lie hidden in a depth of wisdom too profound
for man to fathom. ''Ways" is derived from the
word for ''footsteps," and "tracing" is a metaphor
borrowed from the chase, where the dog, scenting
the footstep, follows the trail, or "way," the game
has taken. The means which God chooses leave no
track, and they can not be run down and taken cap-
tive by the mind of man. Nor does God seek infor-
mation or ask counsel of man. He is a ruler without
a cabinet, a sovereign without a privy council, a
king without a parliament. His knowledge needs
no augmentation. He accepts no derived information,
and borrows no knowledge, but draws all from his
own boundless resources. If we can not divine the
purpose of his- chessboard moves as chosen by his
wisdom, neither can we even guess their effects
which his knowledge foresees, for he produces unex-
pected results from contrary causes, so that he makes
the Gentiles rich by Jewish poverty, and yet richer
by Jewish riches. His wisdom sought the salvation
of Jew and Gentile, yet his knowledge foresaw that
racial antipathy would keep them from working to-
gether till ripened in character; so he worked with
each separately. As each sought to establish the
sufficiency of his own self-righteousness, he let them
each try it, one with natural and the other with
revealed law. To each he gave a season of covenant
relation and a season of rejection, and in the end he
will unite the two and have mercy on both. Such
is the coworking of God's wisdom and knowledge.
482 EPISTLE TO THE ROMANS
The scheme is outlined in the parable of the prodigal
son, the prodigal being the Gentile and the Jew the
elder brother, not yet reconciled to the Father, but
still offended at his kindness to the outcast. When
the elder brother is reconciled, the story will be com-
plete.] 35 or who hath first given to him, and it
shall be recompensed unto him again? [Job 41:11.
This question emphasizes the riches of God, intro-
duced at verse 33. The riches mentioned are those
of mercy and grace. If we can not exchange gifts
with God along the most material lines, as here indi-
cated, how shall we purchase his mercy, buy up his
love, or merit his salvation? The moralist, whether
Jew or Gentile, can place God under no obligation
whatever, for naught can be given to him who justly
claims all things (Ex. 19:5; Deut. 10:14;.Ps. 24:1;
50: 12). *'Do we not," says Trapp, *'owe him all that
we have and are, and can a man merit by paying his
debts?" (Luke 17: 10). God gives all and to all, and
he receives from none. Behold his grace ! He freely
publishes his unknowable knowledge, that the sim-
plest may profit by his omniscience ; he fully reveals
his unsearchable wisdom, that the feeblest may
co-operate with his omnipotence; and he lovingly
gives his unmeritable gifts, that the poorest may
enjoy his riches forever ! Oh that men might know
their riches in him, their folly, their weakness, their
poverty without him! — Rev. 3:17, 18.] 36 For of
him, and through him, and unto him, are all things.
[Summary statement of the all-comprehensive riches
of God. 1. God, in the beginning or past, is the
author, origin and creative source of all existence.
He is the efficient original cause from whence all
came (hence his perfect knowledge). 2. God, in the
middle or present, is the sustaining, supporting means
of all existence. He is the continuous cause by
which all things are upheld. By ruling and over-
ruling all forces, he is the preserving governor and
the providential director of creation in its course
toward to-morrow (hence his unerring wisdom). 3.
'ASCRIPTIONS OF PRAISE 483
God, in the end or future, is the ultimate purpose or
end of all existence. He is the final cause for which
creation was and is and will be ; for all things move
to consummate his purposes, fulfill his pleasure and
satisfy his love. They shall glorify him and be
glorified by him (hence his riches : he is all in all —
1 Cor. 15 : 28.] To him be the glory for ever. Amen.
[Thus with the customary benediction (Gal. 1:5; 2
Tim. 4:18; Heb. 13:21; 1 Pet. 5:11) and the formal.
"Amen," the apostle closes the doctrinal division of
his Epistle.]
484 EPISTLE TO THE ROMANS
PART THIRD.
HORTATORY A P P L I C A T I O N — VARIOUS
PHASES OF THE FAITH-LIFE OF
THE BELIEVER IN CHRIST.
12:1—14:23.
BASIS OF THE FAITH-LIFE DEFINED— IT IS
SACRIFICIAL AND SANCTIFIED.
12:1, 2.
[The theme of this great Epistle is that "the
righteous shall live by faith" (1:17), and its grand
conclusion is that those who seek life this way find
itj and all who seek it in other ways fail (9 : 30-33)
But the popular way of seeking it was by obeying
the precepts of the great moral or Mosaic law. If,
then, Paul's letter overthrows all trust in morality,
of what use is morality? And what bearing has his
doctrine on lifef May one live as he pleases and
still be saved by his faith? Such are the questions
which have ever arisen in men's minds on first
acquaintance with this merciful and gracious doc-
trine. The carnal mind's first impulse on hearing
the publication of grace is to abuse grace (6: 1.
Comp. Jas. 2 : 14-26). Anticipating the questionings and
tendencies of the weak and sinful natures of his
readers, Paul proceeds to first define the life of faith
(12: 1, 2). It is a sanctified, sacrificial life. He then
illustrates the workings of this sanctified life in the
two grand spheres of its activities, the spiritual
kingdom of God or the church (12:3-8) and the civil
kingdom of the world (12:9-21). But the faith-life
BASIS OF THE FAITH-LIFE 485
is not defined didactically, but in an impassioned,
hortatory manner, for Paul is not content that his
hearers should know theoretically what it is ; he
wishes them to have experimental knowledge of it,
to actually live it. In fact, it has been for the pur-
pose of making the exhortation of this section that
all the previous chapters have been written, for no
Bible doctrine is a barren speculation, but a life-root,
developed that it may bear fruit in the lives of those
who read it. And here is the hortatory definition of
the faith-life.] XII. 1 I beseech you therefore, breth-
ren, by the mercies of God, to present your bodies a liv-
ing sacrifice, holy, acceptable to God, which is your
spiritual [more correctly, "logical"] service. [I en-
treat you, brethren, in the light of all that I have
written you about this faith-life, making as the motive
or ground of my appeal to you these mercies of
God* which purchased for you the privilege of this
life by the death of his Son (3:23, 24), which par-
doned your iniquities that you might receive it
(3:25, 26), which cast out his chosen people that
your access to it might not be hindered (11:12),
etc., etc., that you continuously consecrate your lives
to God as living thank and peace offerings, keeping
them ever holy and acceptable to God, which is the
service you should logically render in the light of
the truth presented to you and comprehended by you.
The word ''mercies" here used (oiktermos) is a
stronger word than that (eleos) used in verbal form
in the eleventh chapter, expressing the tenderest com-
passion. God's main mercies in the gospel are of
that sort. If we are not saved by works, why is
sacrifice demanded? The answer was plain to the
Jew. Of the four sacrifices demanded by the law,
two were offered before propitiation and to obtain it.
These were the sin and trespass offerings. Christ,
who is our propitiation, offered these expiatory sac-
rifices for believers, so that they are pardoned, justi-
* "He who is rightly affected by God's mercy enters into the whole
will of God" (Bengel).
32
486 EPISTLE TO THE ROMANS
fied and saved not by their own merit, no matter
what their sacrifice, but are redeemed by his pur-
chase in the offering of his priceless blood, and saved
by his merit as acknowledged by the Father. If the
Jewish program of sacrifices had stopped here, there
would have been no Biblical symbolism showing that
Christians are called upon to do anything in a sacri-
ficial way. But there were two other sacrifices
offered after propitiation and expiation. These were
the burnt-offering, offered as an act of worship daily
and also on occasions of joy and thanksgiving (2
Chron. 29:31, 32), and the peace-offerings, which
spoke of restored fellowship and communion with
'God. Now, the faith-life was exempted from the
expiatory or sin and trespass offerings by the cross
of Christ, but it was not relieved of the burnt and
peace offerings, the former of which required that
the entire carcass of the victim be consumed in the
flame (Ex. 29 : 38-42 ; Num. 28 : 3-8) as a symbol of the
entire consecration of the offerer or devotee to the
service of God, for the life of the offering stood for
his own life.* Here, then, is the true basis or foun-
dation principle on which the faith-life rests. Here is
the supreme fundamental law which must govern its
every action. Though the purposes and motives of
its sacrifice may be changed so that expiation gives
place to thanksgiving and communion, yet it is still
essentially and intrinsically a consecrated, sacrificial
life, and is as far removed from antinomianism as it
was when under the Mosaic law. The force of this
marvelous instruction is not weakened, but rather
strengthened, by being couched in hortatory form.
Let us note, in passing, the continuousness of sac-
* "The sincere worshiper, whether Jew or Gentile, saw in the sacri-
fice which he presented on the altar a symbol of his own self-devotion.
This symbolic purpose determined the choice of the proper material
for an altar-sacrifice: it must represent the offerer's life. For this
reason in all the chief sacrifices, it must be itself a living creature:
and in every case, without exception, it must be the offerer's own lawful
property, the fruit of his life-work, and also fit, as food, for the sup-
port of his life. In presenting such a sacrifice the worshiper was present-
ing a portion of his own life as a symbol of the whole {Gtfford).
BASIS OF THE FAITH-LIFE 487 '
rifice implied by the term "living." The animal sac-
rifice was over and ended when its body was con-
sumed. If perfect and accepted as without blemish,
then (Deut. 15:21; 17:1; Lev. 1 : 3, 10; 3 : 1 ; 22 : 20;
Mai. 1:8), it had passed all danger or possibility of
future rejection at God's hands. But not so the Chris-
tian's sacrifice. In presenting himself he is to "reckon
himself dead unto sin, but alive unto God in Christ
Jesus" (6:11-13). For the Christian's dying leads at
once to his being alive (6:2; 7:4; Gal. 2 : 19, 20; Col.
2:20; 3:5-10; 1 Pet. 2:5), and therefore, as Bengel
says, "it is an abomination to offer a dead carcass."
The Christian, therefore, as a living, never-to-be-
recalled sacrifice, is required to keep up and perpetuate
his holiness and acceptability, as "an odor of a sweet
smell" (Eph. 5:2; Phil. 4:18; Lev. 1:9), lest he be-
come a castaway. For this reason Paul lays emphasis
on the "body," as the corpus or substance of the sac-
rifice, for our fleshly nature is spoken of in Scripture
as the seat of sin, which is to be transformed into a
temple for the indwelling of the Holy Spirit (1 Cor.
6: 19, 20). Moreover, this direct reference to the body
corrects the heresy that the faith-life is purely mental
or spiritual, and devoid of bodily sacrifice or works
(Gal. 5: 13; Jas. 2: 14-26). "How," asks Chrysostom,
"can the body become a sacrifice? Let the eye look
on no evil, and it is a sacrifice. Let the tongue utter
nothing base, and it is an offering. Let the hand
work no sin, and it is a holocaust. But more, this
suffices not, but, besides, we must actively exert our-
selves for good ; the hand giving alms, the mouth
blessing them that curse us, the ear ever at leisure
for listening to God." Moreover, the sacrifice of the
body includes that of mind, soul and spirit, for "bodily
sacrifice is an ethical act" (Meyer). The comment of
Barnes on this verse is very practical. "Men," says
he, "are not to invent services; or to make crosses;
or seek persecutions and trials; or provoke opposi-
tion." Romish and Mohammedan pilgrimages. Cath-
olic and Oriental penances, thorn-beds, juggernauts,
488 EPISTLE TO THE ROMANS
flagellations, and man-made ordinances of sacrifice,
are worthless (Col. 2 : 20-23). Moreover, the designs of
many to wait till sickness or old age overtakes them
before presenting their sacrifice are misplaced, for such
conduct is analogous to presenting the maimed and
halt and blind to God. Finally, it is taught elsewhere,
and so it is indeed true that the Christian's sacrifice
is a "spiritual [pneumatike] service" (Phil. 3:3; 1 Pet.
2 : 5 ; cf. John 4 : 24), but the apostle has here conveyed
that idea in the word ''living," and he does not repeat
the thought. Hence he does not say pneiimatiken
service, but logiken service, or, literally, logical or
rational service. Logiken links itself with ''therefore"
at the opening of the sentence. Therefore your
logical service (the one rationally expected of you by
reason of the truths revealed in this Epistle, especially
chapter 6) is to present your bodies, etc. In short,
the very purpose for which the apostle wrote this
Epistle was to convince his readers that they must
render this service, and this exhortation enforces
that conclusion.] 2 And be not fashioned according
to this world [or, literally, "age"] : but be ye trans-
formed by the renewing of your mind, that ye may
prove what is the good and acceptable and perfect
will of God. [Here the apostle shows in general
terms by what manner of life the demanded sacrifice
is rendered or accomplished. To each soul there was
presented then, as now, two models for character-
building, the standards of the world-life and the Christ-
life, the first represented by the imperative suschema-
tizesthai, which means to imitate the pose or attitude
of any one, to conform to the outward appearance or
fashion of any one. The demands of the world re-
quire no more than an outward, superficial conformity
to its ways and customs. As these ways and customs
are the natural actions and methods of the unre-
generate life, the sacrifice-resenting, fleshly nature of
the Christian has no difficulty in conforming to them,
if given rein and permission. Attainment to the
Christ-life is, however, represented by the imperative
BASIS OF THE FAITH-LIFE 489
metamorphousthai, which demands that complete and
fundamental inner change which fulfills and accom-
plishes regeneration, and which, in turn, is accom-
plished by the renewing of the mind. The natural
mind, weakened, trammeled, confused and darkened
by sin and Satan, can neither fully discern nor ade-
quately appreciate the Christ model, so as to meta-
morphose the life to its standards. But in the re-
generated man the mind once fleshly (Col. 2:18;
Rom. 7:23), but now renewed by Christ (2 Cor. 5:
17; Eph. 4:21-24) and the Holy Spirit (Tit. 3:5), and
strengthened to apprehend by the Holy Spirit (Eph.
3:16-19), is able to so discern and love the Christ
model as to be gradually metamorphosed into his
image (Phil. 3:8-16). With this recovered capacity
to discern and appreciate the life which God wills
us to live, as exemplified in the incarnation of his
Son, we are exhorted by the apostle to set about ex-
ploring, investigating, proving or testing the excel-
lence of the will of God in selecting such a pattern
for us, that we may have experimental knowledge
that his will was devised in goodness toward us, that
its choice for us is really well pleasing and acceptable
to us ; as our minds have become enlightened to truly
understand it, and that considered in all ways its pur-
poses and ends for us are the perfection of grace and
benevolence, leaving nothing more to be asked or
even dreamed of by us. Thus the renewed mind
tests by experience the will of God, and knows it to
be indeed the will of the Holy One of Israel (John
7:17), to be admired, followed and reduced to life.
It remains to be shown how the word "age" comes
to be translated "world." The Jews divided time
into two divisions; viz., before the Messiah, and after
the advent of the Messiah. The former they called
"this age"; the latter, "the age to come." Thus the
term "this age" became associated with those evils,
vanities and Satanic workings which the Christian
now calls "this world." Both terms are used by
Jesus (Matt. 12:32. Comp. Heb. 6:5), and the ex-
490 EPISTLE TO THE ROMANS
pression "this age" is commonly used after the advent
of Jesus to describe the moral and spiritual condi-
tions which then and still oppose Christ and the age
which he is developing (Matt. 13:22; Luke 16:8;
20:34; 1 Cor. 1:20; 2:6; 2 Cor. 4:4; Gal. 1:4; Eph.
6:12; 2 Tim. 4:10; Tit. 2:12).
II.
THE FAITH-LIFE OPERATING IN CHURCH
AFFAIRS IN HUMILITY.
12 : 3-8.
[Having defined the faith-life as sacrificial and
sanctified, the apostle next points out the principal
virtues which it must manifest in the several spheres
of its activities. The first sphere is the church, and
the first virtue enjoined therein is humility.] 3 For I
say ["For" is epexigetical ; i. e., it introduces matter
which further explains or elucidates the nature of the
required living sacrifice; viz., that the Christian must
humble himself. "I say" is mildly imperative],
through [by right or authority of] the grace [the
apostleship in Christ — 1:5; 15:15, 16; Eph. 3:7, 8]
that was given me, to every man that is among you
[As apostle to the Gentiles, Paul divided his duties
into evangelistic and didactic. In discharge of the
former he founded churches, and in fulfillment of the
latter we find him here instructing a church which
he did not found. He addresses his instruction to
each member without exception, and though his words
in this section are more particularly meant for the
more gifted, they also have the man with one talent
in mind, and make allowance for no drones in the
hive. "Among you" means "in your community"
— Meyer]y not to think of himself more highly than
he ought to think; but so to think as to think soberly
[It is evident that Paul anticipated a spirit of pre-
HUMILITY 491
sumption among the Christians at Rome, by reason
of their spiritual gifts, Hke that which he rebuked at
Corinth (1 Cor. 12 and 14). It is well known that
for the guidance, edification, etc., of the church, and
for the converting of the world, spiritual gifts
abounded among Christians in that age, and many
of these were markedly supernatural or miraculous.
These latter were well calculated to excite a false
pride in the vainglorious pagans, so recently converted
to Christ. As such pride is contrary to the spirit of
Christ, and prompts the one yielding to it to save his
life for the ends of ambition, rather than to offer it
as a living sacrifice on the altar of service, Paul first
sets himself to correct it, by commanding each to give
to himself that sober, fair self-inspection which will
correct overestimates of self and underestimates of
one's neighbor], according as God hath dealt to each
man a measure of faith. [Here was another check
to pride. Sober thought would remind the proud and
puffed up that the miraculous gifts were not of their
ozvn acquiring, but were gifts of God, and were there-
fore matters for gratitude rather than for vainglory
(comp. 1 Cor. 4:6, 7; 12:11); stewardships to be
carefully and conscientiously administered for the
benefit of the church and not for selfish display and
aggrandizement. "Measure of faith" is an expositor's
puzzle. As saving faith is belief in testimony, it is
the product of a man's own action, and God does not
deal it out, or give it to any one. If he did, how
could he consistently condemn men for the lack of
it (Mark 16: 16), or how could he exhort men to be-
lieve (John 20 : 27) ? But even those whose theolog-
ical errors permit them to look upon faith as a
gift, are still in a quandary, for Paul is evidently
talking about measure of gifts, and not measure of
saving faith, and the passage parallels 1 Cor. 12:11;
Eph. 4: 7. Barnes says that faith here means religion.
Hodge, hitting nearer truth, says that faith is used
metonymically for its effects; viz., the various graces
or gifts mentioned : ''that which is confided to any,
492 EPISTLE TO THE ROMANS
and equivalent to gift'' Brown declares that it is
"the receptive faculty of the renewed soul, the capac-
ity to take gifts." Godet assigns it "the capacity
assigned to each man in the domain of faith." These,
and many similar passages which might be quoted,
show that expositors are forced to recognize that
faith here is employed in a very unusual sense, which
is near akin to miraculous gifts. Now, as sound ex-
egesis compels us to distinguish between the natural,
perpetual gift of the Holy Spirit, bestowed upon every
penitent believer at his baptism, and that miraculous
gift which descended on the apostles at Pentecost
and on the house of Cornelius, which passed away in
the apostolic age ; so we would here distinguish be-
tween natural, saving faith which is the possession
of each Christian to this present hour, and miraculous
faith, or faith which had power to work miracles,
which was unquestionably dealt out as here described,
so that different miraculous powers were displayed
by difterent Christians. It was of this faith that
Jesus spoke at Matt. 17:20; Luke 17:6, for had he
meant the saving faith now possessed by us, it is evi-
dent that none of us possess a mustard-seed measure
of it. This special, divinely bestowed (comp. Luke 17:
5), miraculous faith also vanished with the apostolic
age.] 4 For [also epexigetical. See verse 3] even
as we have many members in one body, and all the
members have not the same office: 5 so we, who are
many, are one body in Christ, and severally members
one of another. [As God gives to each member of
the human body its several function for the good of
the whole body, so he distributed the miraculous gifts
of the Spirit to the different members of the Roman
church for the good of the whole church. The gifts
were intended to be held in common, so that each
member should contribute to the needs of all the
others, and in return receive from all the others in
mutual helpfulness and interdependence. Difference
in office or function, therefore, was not a matter for
pride or boasting, for the gift was held in trust for
HUMILITY 493
service, and was a gift to the whole body, through the
individual member. There is no room for comparison
or pride between the related members of one living
organism. This comparison of the relationship of
Christians to the mutual dependence of the members
of the human body is a favorite one with Paul, and
he elaborates it at 1 Cor. 12:4-31 and Eph. 4:1-16.
See also Eph. 4:25; 5:30.] 6 And having gifts dif-
fering according to the grace that was given to us,
whether prophecy, let us prophesy according to the
proportion of our faith [It would be as unreasonable
and unwise to give all Christians the same gift as it
would be to give all the members of the body the
same function. Since, then, the gifts had to differ,
and since God dealt them out, each member was to
exercise humbly and contentedly that gift which God
had portioned out to him, whether, compared with
others, proportionately large or small, important or
unimportant, for should the ear stubbornly refuse to
hear, and set up a determined effort to smell or to
see, it would produce anarchy in the body. Let each
Christian, therefore, retain the place and station and
discharge the work which God has designated as his
by the proportion of faith, a miracle-working power,
assigned to him. The power of Christ, operating
through the Holy Spirit, awoke in Christians talents
and endowments unexampled in the world's history.
The greatest of these were bestowed upon the apos-
tles. The next in order of importance were the gifts
bestowed upon the prophet (1 Cor. 12:28; 14:29-32,
39). His gift was that inspiration of the Holy Spirit
which enabled him to proclaim the divine truth, and
make known the will and purpose of God, etc., whether
as to past, present or future events. His work was
supplementary to that of the apostles, and was greatly
needed in the days when the New Testament was but
partly written, and when even what was written was
not yet diffused among the churches. Eventually the
prophet ceased (1 Cor. 13:8, 9) and the Scripture
took his place. In his day he was as the mouth of
494 EPISTLE TO THE ROMANS
God (Ex. 7:1; 4:16; Jer. 15:19; Deut. 18:18); he
delivered a divine message at first-hand (Ezek. 2:7-
10; 3:4-11; Luke 7:26-29) and was inspired of
God— 1 Pet. 1:10-12; Acts 2:2-4; 2 Pet. 1:19-21]; 7
or ministry, let us give ourselves to our ministry ; or
he that teacheth, to his teaching [Most of the spiritual
gifts of Paul's day were either wholly supernatural
or shaded into the miraculous, and, as miracles have
ceased, it becomes hard for us to-day to accurately
define gifts which have passed away. "Ministry"
{diakonia) is derived from the Greek word for deacon,
and probably described such services as deacons
(Phil. 1:1; Rom. 16:1) then rendered. The order,
''apostles, prophets, teachers, miracles, then gifts of
healings, helps, governments" (1 Cor. 12:28), com-
pared with the order here — viz., prophecy, ministry,
teaching, exhorting, giving — suggests that miracles of
healing may have been part of the ministry (comp.
1 Pet. 4: 11), as well as caring for the poor, serving
tables, etc. (Acts 6:1-6; 1 Tim. 3:8-13). Teaching
was probably much the same as that of to-day, only
the teacher had to remember the verbal instruction
of the apostles and prophets (2 Thess. 2:15; 2 Tim.
1:13; 2:2; 3 : 10, 14) until the same was reduced to
writing as we now have it in the Scriptures] ; 8 or he
that exhorteth, to his exhorting: he that giveth, let
him do it ^ith liberality [Exhortation is addressed to
the feeling as teaching is to the understanding. It is
used to stir or excite people, whether of the church
or not, to do their duty. As endowed or spiritually
gifted Christians of that day spoke with tongues (1
Cor. 12 and 14), both the teacher and the exhorter
would be properly classed as among the workers of
miracles. After mentioning the exhorter, Paul drops
the word ''or" (eite), and thus seems to make a
distinction between the workers of miracles whom he
has been admonishing, and the class of workers who
follow, who evidently had no miraculous power what-
ever. "Liberality" (haplotes) signifies "the disposition
not to turn back on oneself; and it is obvious that
HUMILITY 495
from this first meaning- there may follow either that
of generosity, when a man gives without letting him-
self be arrested by any selfish calculation ; or that of
simplicity, when he gives without his left hand know-
ing what his right hand does — that is to say, without
any vain going back on himself, and without any
air of haughtiness" (Godet). The word may be cor-
rectly translated objectively ''liberality" (2 Cor. 8:
2; 9:11; 9: 13; Jas. 1:5); but, used subjectively and
more naturally, it signifies singleness of purpose,
simplicity, sincerity (Matt. 6:22; Luke 11:34; 2 Cor.
1:12; 11:3; Eph. 6:5; Col. 3 : 22) . The latter mean-
ing is clearly indicated here by the context,* for
Paul is rebuking ostentation (comp. Matt. 6 : 1-4)
and enforcing humility, sober self-thought, subjective
investigation, simplicity. The giving was to be with
honesty of aim, without ulterior or personal or selfish
motive]; he that ruleth, with diligence; he that
showeth mercy, with cheerfulness. [Whether they
ruled as elders and deacons' in the church, or as
parents at home (1 Tim. 3:3-5, 12), they were to
do so with a spirit of zealous attention to the work
entrusted to them, not with a vainglorious desire
to lord it, or to exalt or enrich themselves (1 Thess.
5:12, 13; 1 Tim. 3:4, 5, 12; 5:17; 1 Pet. 5:1-4).
Showing mercy is probably best defined at Matt. 25 :
35, 36. Paul here directs that these acts be per-
formed with cheerfulness. The context shows that
he means inward joy, not outward simulation of it;
for the whole passage is subjective, not objective.
* We are decidedly averse to criticizing or correcting the text of the
English Revised Version, not wishing to breed suspicious unrest in the
minds of its readers. But we can not but feel that occasionally the trans-
lators yield to the strong temptation to_ choose the English word which can
be understood at once without the aid of the commentator, whether it
conveys the shade of meaning desired by the Scripture writer or not.
(Compare note on "spiritual," Rom. 12: 1.) In such cases we have pointed
out the looseness of the translators. "Give much!" is the urgent cry of
this age, and it is thoroughly Scriptural; but the Spirit, speaking through
Paul, also said, "Give in simplicity" — i. e., in meekness — and the command
must not be lost sight of, simply to effect an easy translation. Perhaps
this age needs the latter command more than the former; for, as Caryl
observes, "you must rather bring your graces to the touchstone, to try
their truth, than to the balance, to weigh their measure."
496 EPISTLE TO THE ROMANS
(Comp. 2 Cor. 9:7.) Cheer, like love, must be with-
out hypocrisy, for the one showing mercy has the
better end of the blessing (Acts 20: 35). The purpose
of the entire passage is to enforce the spirit of con-
tented humility upon Christians in all their actions,
lest those having superior gifts be thereby betrayed
into pride and self-exaltation, and those having in-
ferior gifts be seduced by envy to fall into bitterness
of spirit or idleness. "In the school of Christ," says
Leighton, "the first lesson of all is, self-denial and
humility; yea, it is written above the door, as the
rule of entry or admission, 'Learn of me, for I am
meek and lowly in heart/ "
III.
THE FAITH-LIFE OPERATING IN CHURCH
AND SOCIAL AFFAIRS IN LOVE AND
OTHER HEAVENLY VIRTUES.
12:9-2L
[In the last section we were told that spiritual
and remarkable gifts are to be exercised in humility.
This section deals with the ordinary and natural
gifts, and is therefore addressed to the whole church.
It shows that these ordinary, natural gifts or facul-
ties are to be employed in harmony with the other
Christian graces and virtues, the principal or basic
one of which is love. Therefore we may roughly
subdivide the section as follows: 1. The faith-life
showing love to the friendly or Christian (9-16). 2.
The faith-life showing love to the unfriendly or un-
christian— 17-2L] 9 Let love be without hypocrisy.
[The apostle opens this section with a call for pure,
genuine love, for it is the common or fundamental
element of all the virtues of which he is about to
write. This love must be unfeigned (2 Cor. 6:6;
1 Pet. 1:22; 1 John 3:18). The heart must really
LOVE AND OTHER VIRTUES 497
feel that measure of affection to which the conduct
bears testimony. The Christian must not bear him-
self ''like Judas to Christ, or Joab to Abner: a kiss
and a stab" — Johnson.] Abhor [literally, "abhor-
ring"] that which is evil; cleave [literally, "cleav-
ing"] to that which is good. [The participles relate
grammatically to "love" as their subject, and explain
the two main ways in which an unfeigned love is
required to operate. Love is not up to the required
standard unless it abhors evil and cleaves to (literally,
glues itself to) that which is good. "What a lofty
tone of moral principle and feeling is here inculcated !
It is not. Abstain from the one and do the other;
nor, Turn away from the one and draw to the other;
but, Abhor the one and cling with deepest sympathy
to the other" (Broztm). Objectively it must hate
evil even in the character of a loved one, and not
fall into Eli's sin (1 Sam. 3:13); and it must cling
to the good, even in an enemy, and rejoice to in-
crease it. Otherwise love is mere selfishness. "There
are," says Lard, "many Christians, and among them
many preachers, who oppose evil, it is true, but they
do it so faintly as virtually to countenance it. They
will not publicly endorse evil ; but they will rather
go quietly home, or get out of its way, and leave it
to riot unrebuked. They do not abhor it. . . .
These men are not obeying Paul." Subjectively the
Christian's love will make him abhor in himself all
retaliatory and revengeful promptings, all injurious
and malicious mental suggestions against his enemy,
and will hug to his heart every kind and generous
and benevolent impulse, whether entertained toward
an enemy or a friend. This general love toward all
is next specialized, and love toward members in the
church is thus described.] 10 In love of the brethren
be tenderly affectioned one to another; in honor pre-
ferring one another ["tenderly affectioned" is a word
compounded of philos, loving, and stergos, which is
from sfergeoo, to feel natural affection, as an animal
for its offspring, a parent for its child, a near relative
498 EPISTLE TO THE ROMANS
for his close kin. Its use here indicates that the
church tie should rival that of the family. Christians
should love each other "as natural brethren, and
more. More close are the ties of the heart than of
the body. We are brethren in Adam according to
the flesh, in and by Christ according to the Spirit"
(Trapp). "Preferring" means going before; hence
guiding, setting an example. In matters of giving
reverence, respect, and causing people to be held
high in public estimation. Christians are to strive to
outdo each other. The idea is that each should be
more eager to confer honors than to obtain them.
"Nothing," says Chrysostom, "tends so much to
make friends as endeavoring to overcome one's neigh-
bor in doing him honor." "The Talmudists," accord-
ing to Bengel, "say, Whoever knows that his neigh-
bor has been accustomed to salute him, should antici-
pate his salutation"]; 11 in diligence not slothful;
fervent in spirit; serving the Lord [These three
commands refer more especially to the outzvard life
of the Christian. In all matters of employment,
whether religious or secular, be active and energetic
(Eccl. 9:10), let your activities be vital with enthu-
siasm ("fervent" means seething, boiling; hence stir-
ring), for life-service is Christ-service; the manifesta-
tion of love toward him (Col. 3:22-24). "Ever
considering," says Clark, "that his eye is upon you,
and that you are accountable to him for all that you
do, and that you should do everything so as to please
him. In order to do this there must be simplicity in
the INTENTION, and purity in the affection." "To be
cold and careless in God's service disparages his
excellency," says Burkitt] ; 12 rejoicing in hope;
patient in tribulation; continuing stedfastly in prayer
[In this triplet the apostle directs the manner in
which the Christian life is to inzvardly manifest its
love toward God. The hopes of his begetting which
make bright the future are to fill it with joy; the
chastisements of his sending which make heavy the
present are to be endured with loyal, unmurmuring
LOVE AND OTHER VIRTUES 499
patience, as from him (Heb. 12:3-11), and both hope
and patience are to be augmented and sustained by
prayer which grants us the consolation of his pres-
ence. Persecutions added greatly to the afflictions
of the church in Paul's day, and it was often beyond
expectation that the Christian should rejoice in his
present circumstances, but he could always be
cheered by hope. "By patience," says Burkitt, "we
possess ourselves ; by hope we possess God ; by prayer
we are enabled to possess both"] ; 13 communicating
to the necessities of the saints; given to hospitality.
["Communicating" (koinoonountes) means, literally,
to be or act as a partner. Sometimes it means to
receive (15:27; 1 Pet. 4:13; 1 Tim. 5:22). Here, as
in Gal. 6:6, it means to bestow. The wants and
needs of God's people are to be ours to the extent
of our ability. This precept is obeyed by very few.
"The scanty manner," says Lard, "in which the rich
disciples of the present day share the wants of the
poor, is a sham. From their thousands they dole
out dimes; and from storehouses full, mete out hand-
fuls. . . . Such precepts as the present will, in the
day of eternity, prove the fatal reef on which many
a saintly bark has stranded." "Hospitality" {philoxe-
nid) means, literally, "love for strangers." It is often
found in Biblical precept and example (Gen. 19:1,
2; Job 31:16, 17; Matt. 10:40, 42; 25:43; Luke 10:
7; 11:5; 1 Tim. 5:10; Tit. 1:8; 1 Pet. 4:9; Heb.
13:2). In apostolic days the lack of hotels made
hospitality imperative, and the journeys, missions
and exiles of Christians gave the churches constant
opportunities to exercise this grace. "Given" (dioo-
kontes) means to pursue. It is translated "follow
after" (9:30, 31; 14:19). The idea is that Christ's
disciple Is not to passively wait till hospitality Is
unavoidable, but he Is to be aggressively hospitable,
seeking opportunity to entertain strangers. Hospi-
tality is not to be limited to Christians, and Biblical
hospitality is not to be confused with that so-called
hospitality which bestows lavish entertainment upon
500 EPISTLE TO THE ROMANS
congenial spirits from a general love of conviviality
and good fellowship, and a desire for reputation as
a generous host. Biblical hospitality is born of a
desire to help the poor, especially the godly poor —
Luke 1 : 53; 14: 12-14.] 14 Bless them that persecute
you; bless, and curse not. ["Thus," says Johnson,
"did Christ on the cross, and the martyred Stephen."
The apostle here drops into the imperative because
quoting from the Sermon on the Mount (Matt. 5:
44: Luke 6:28). We v^ould expect to find this com-
mand classified among duties to persons entirely
outside the church, but the apostle's life reminds us
that cursings were apt to come from those inside as
well as from those without (2 Cor. 11:26). "This
doubling of the exhortation (bless) shows both the
difficulty of the duty, how contrary it is to corrupt
nature, and also the constancy of the duty; we must
ever bless, and never curse" (Bnrkitt). Love must
win this battle for our untrue brother's sake.] 15
Rejoice with them that rejoice [1 Cor. 12:26] ; weep
with them that weep. ["One might think," says
Chrysostom, "it was no difficult task to rejoice with
others. But it is harder than to weep with them. For
that is done even by the natural man when he be-
holds a friend in distress. There is need of grace,
however, to enable us, not merely to abstain from
envying, but even with all our hearts to rejoice at
the good fortune of a friend." Love is to bind us
to God's people in full sympathy, both in their pros-
perity and adversity.] 16 Be of the same mind one
toward another. [A general repetition of the special
command just given. Enter into the mind or feeling
of your brother, whether in joy or sorrow. In the
mental and sentimental sphere keep the Golden Rule
with him.] Set not your mind on high things, but
condescend to things that are lowly. [Luke 12:15.
This injunction also has loving concord for its object.
Class distinctions, high positions, situations, social
eminence, etc., are to be avoided as tending to sever
your sympathies, interests and desires from your
LOVE AND OTHER VIRTUES 501
humble brethren. "The greatest enemy to concord is
pride" (Tholuck). Christ was meek, and we should
be like the Master. Avoid such things as lead one
"to flatter the great, to court the rich, and be servile
to the mighty" (Pliivier). It is a question whether
we should here read "lowly things," or "lowly
people." Either reading is correct, and commentators
are about equally divided on the point. Meyer, who
favors the neuter, reads : "Yielding to that which is
humble, to the claims and tasks which are presented
to you by the humbler relations of life." He illus-
trates by Paul's following the trade of tentmaker.
Against this, Gifford says: "The adjective tapeinos
(lowly) is used in the New Testament frequently of
persons, never of things. It is better, therefore, to
follow the same usage here, and understand it of
lowly persons as in the Authorized Version." But
Paul doubtless used the adjective in its fullest sense,
combining both persons and things, making it, as it
were, a double command ; for he wished his readers to
do all things needful to keep them in brotherly
accord. If we keep_in touch with the lowly, we
must yield ourselves to be interested in their lowly
affairs ; and if we keep our hearts warm toward
humble things, we will find ourselves in sympathy
with humble people. So even if the command be
made single, it will either way affect the double
result of a double command, and without the double
result either command would be insufificient. "Honor
all your fellow-Christians, and that alike," says
Chalmers, "on the around of their common and
exalted prospects. When on this high level, do not
plume yourselves on the insignificant distinctions of
your superior wealth or superior earthly consideration
of whatever sort." Moreover, let your condescension
be invisible : let it be so hid in love that no one, not
even yourself, is conscious of its presence, for con-
descension without love is as spittle without healing
— John 9:6.] Be not wise in yiur own conceits.
[Prov. 7\2>. Setting our hearts on high things as
83
502 EPISTLE TO THE ROMANS
our proper sphere, and despising lowly things as
unworthy of our lofty notice, begets in us a false
idea of our own importance and wisdom, and a con-
ceited spirit full of pride and vanity. This is the
besetting sin of those having large mental endowment
— those whom the world counts wise. The culmi-
nation of this self-conceit is that spirit which even
cavils at God's precepts, and lightly criticizes and
rejects his revelation. The proper spirit before God
is childlike, teachable (Matt. 18:1-4; Mark 10:15),
and it is better to be wise in the sight of the all-wise
God than to be a Solomon in your own foolish esti-
mation. As conceit grows, love ebbs, and all loveless
life is profitless (1 Cor. 13: 1, 2). We now approach
a sphere of duties relating to forbearance in perse-
cution, and life-relations outside the church.] 17
Render to no man evil for evil. [Quoted from the
Sermon on the Mount (Matt. 5:38-48). The precept
bids us reject the lex talionis, and live contrary to it:
it commands us to eschew both the spirit and prac-
tice of vindictiveness. *'The heathen," says Burkitt,
"reckoned revenge as a part of justice," but the
Christian must look on justice as subservient to
love.] Take thought for things honorable in the
sight of all men. [Prov. 3:4, LXX. Give no cause
for suspicion or offense, but disarm all enmity by
open, fair-minded dealing. Let your light shine
(Matt. 5:16). Let men note what company you
keep (Acts 4:13). ""Not letting habits, talk, ex-
penses," says ]\Ioule, "drift into inconsistency; watch-
ing with open and considerate eyes against what
others may fairly think to be unchristian in you.
Here is no counsel of cowardice, no recommendation
of slavery to a public opinion which may be alto-
p-ether wrong. It is a precept of loyal jealousy for
the heavenly Master's honor. His servant is to be
nobly indifferent to the world's thought and word
when he is sure that God and the world antagonize.
But he is to be sensitively attentive to the world's
observation where the v/orld, more or less acquainted
LOVE AND OTHER VIRTUES 503
with the Christian precept or principle, and more or
less conscious of its truth and right, is watching
maliciously, or it may be wistfully, to see if it gov-
erns the Christian's practice. In view of this, the
man will never be content even with the satisfaction
of his own conscience ; he will set himself, not only
to do right, but to be seen to do it. He will not
only be true to a monetary trust, for example ; he
will take care that the proofs of his fidelity shall be
open. He will not only mean well toward others;
he will take "^care that his manner and bearing, his
dealings and intercourse shall unmistakably breathe
the Christian air."] 18 If it be possible, as much as
in you lieth, be at peace with all men. -[It takes izvo
to live at peace. So far as the Christian is concerned,
the rule of peace is absolute. He must stir up no
needless opposition, he must avoid every act likely
to give offense, he must harbor no resentment. But,
so far as the other party is concerned, the rule is
conditional, for no one knew better than Paul, out
of life's bitter experiences, that the most sacrificial
efforts to keep the peace may be frustrated by the
acts of enemies whom no consideration can pacify,
no concession quiet. For an event after this writing
see Acts 21 : 26, 27. Our own conduct is in our
power; our neighbor's, not. Here, too, love must do
its best.] 19 Avenge not yourselves, beloved, but
give place unto the wrath of God: for it is written,
Vengeance belongeth unto me; I will recompense,
saith the Lord. [The quotation is from Deut. 32 : 35.
We may look upon verse 17 as designed to check
hasty, p'ersonal retaliation, or as relating to injuries
of a more personal nature. The avenging of this
verse savors more of a judicial punishment — a punish-
ment which one's calm judgment, unbefogged by
passion and unbiased by the sense of wrong, might
haply mete out as absolutely just and unqualifiedly
deserved. But even under such circumstances the
Christian is to leave the culprit in God's hands, for
the Lord claims exclusive jurisdiction in the case,
504 EPISTLE TO THE ROMANS
and promises to give the just recompense. We bar
God's judgments by attempting to anticipate them,
and we also call down his tremendous sentence upon
ourselves for the small satisfaction of executing our
puny sentence upon one whom he would in time deal
with if we were only patient. The wrath to which
we must give place is evidently neither our own nor
our enemy's, but God's (as appears by the context.
Comp. Prov. 20:22; 24:29). Waiting persuades us
to forgiveness, for when we reflect on the severity
and lasting nature of God's punishment, we partake
of his desire to show grace and grant pardon. But
how just are the awards of his throne ! His mind
is clouded by- no passion, biased by no prejudice, de-
ceived by no false appearances, misled by no lying
testimony, warped by no illwill. And when his
judgment is formed, grace guides its course, mercy
mollifies its execution, and, as far as righteousness
permits, the love of a F'ather who pities his feeble,
earth-born children transforms it into a blessing.
Nevertheless, it is a judgment of God, and not of
man, and the majesty of God is upheld in it. God-
revealed religion bids us thus wait upon this judg-
ment of God, but man-made religion speaks other-
wise. "Mahomet's laws," says Trapp, "run thus:
Avenge yourselves of your enemies; rather do wrong
than take wrong; kill the infidels, etc." In giving
this command Paul uses the term "beloved." "By
this title," says Bengel, "he soothes the angry." "The
more difificult the duty, the more affectionately does
the apostle address his readers with ^.his word" —
Tholuck.] 20 But [instead of avengmg] if thine
enemy hunger, feed him; if he thirst, give him to
drink: for in so doing thou shalt heap coals of fire
upon his head. [Quoted from Prov. 25:21, 22 LXX.,
where the words, "And Jehovah will reward thee,"
are added. Simply to forbear from avenging is only
half a victory. The full conquest is to return good
for evil (Luke 6:27-30). In feeding enemies we are
like God, who daily feeds sinners, and the conduct
LOVE AND OTHER VIRTUES 505
of God is our law (Matt. 5:44-48). Heaping coals
of fire is a figure derived from the crucible, where
they were heaped upon the hard metal till it softened
and melted. Kindness is not utterly lost on beasts,
but with man it ought always to prevail, for it heaps
coals upon the head, or seat of intelligence, filling
the mind with the vehement pangs and pains of con-
science, the torments of shame, remorse and self-
reproach. The most effectual way of subduing an
enemy is by the unbearable punishment of unfailing
kindness — it is God's way. "The logic of kindness,"
says Johnson, "is more powerful than the logic of
argument." The same thought is now repeated by
the apostle without a figure.] 21 Be not overcome
of evil, but overcome evil with good. [Evil is the
weak weapon of the sinner ; goodness, the puissant,
all-conquering blade of the saint. What shame,
then, if the saint lose in the unequal conflict ! "Thus
David overcame Saul" (Trapp). "In revenge," says
Basil, "he is the loser who is the victor." When
evil leads us to do evil, then are we overcome of
evil. When we meet evil with good, we have at
least overcome the evil in ourselves, if not in our
enemy.
IV.
THE FAITH-LIFE DISCHARGING CIVIL
DUTIES, AND RECOGNIZING THE
DIVINE ORDINATION OF
GOVERNMENTS.
13:1-7.
[Paul, having shown how the faith-life ofifers itself
as a daily sacrifice of love in spiritual and social
spheres, now gives an outline of the sacrifice of self
which it is to make in- civil and business aflfairs.
This he does in two sections, the first of which sets
forth the Christian's relationship to government
(1-7), and the second his civil relations to men, busi-
ness, etc., under government (8-10.) As in spiritual
506 EPISTLE TO THE ROMANS
matters he was to first limit himself by humility
(12:1-8) and then give himself in love (12:9-21), so
he is here to limit himself by submission to the
state (1-7), and then give himself in love to his
fellow-citizens (8-10). But conditions at Rome made
this instruction as to the Christian's duty to be
loyal and submissive to government particularly op-
portune, for (1) the Jew believed that, as a citizen
of the Theocracy, it was at least derogatory to his
character, if not an act of treason toward God, to
acknowledge allegiance to any earthly government
(Deut. 17:15). This belief had already fomented
that unrest in Palestine (Acts 5 : 36, 37 ; Josep. Antt.
8:1:1) which ten years later broke out in rebellion,
and necessitated the destruction of Jerusalem. This
unrest had already resulted in banishment of Jews
and Christians from Rome about seven years before,
in A. D. 51 (Acts 18:2; Suet. "Claudius" c. 25; Dio
Cassius 60:6). This unrest was sure to permeate
the church (Ewald), for a considerable percentage of
the churches, the world over, were Jews, and this
influence in the church was great. There is nothing
in Acts 28 to contradict the idea that there were Jews
enough in the Roman church to have influence in it
(contra, see Weiss and Alford). (2) The world gen-
erally looked upon the Christians as a mere Jewish
sect, and the suspicions of disloyalty which attached
to the Jews would readily attach to the Christians
(Calvin). History confirms this. Nero had no diffi-
culty in turning suspicion against them. How cir-
cumspectly, then, should they have walked. (3)
Moreover, many Christians entertained notions similar
to the Jews. They belonged to the new Theocracy,
and held that loyalty to Christ absolved them from
all allegiance to earthly government. Rome, as the
center of the world-power, at once inspired and
hindered the false dreams of well-intentioned but
deceived disciples. History proves that the world-
power of the Roman capital seduced Christians into
attempting to form of Christ's kingdom a temporal
CIVIL DUTIES 507
world-power like that of the Caesars — viz., the Roman
Catholic hierarchy — and Paul tells us that this evil
influence was already at work, though hindered, in
his day (2 Thess. 2:6-12). (4) On general principles,
the atrocities so soon to be perpetrated by Nero
were apt to put revolutionary and even anarchistic
ideas in the heads of the most staid and sober.
Nero's persecutions began about a year after this
Epistle was written (Tholuck). These conditions
made Paul's words timely indeed, but they are not,
however, to be regarded as savoring of the temporary.
His words are abiding and eternal truth, and contain
fundamental and organic instruction for all ages.]
XIII. 1 Let every soul [all humanity, whether in the
church or not] be in subjection to the higher powers
[Be subject to all civil powers — power higher than that
of the common citizen, whether monarchic, oligarchal
or republican. This injunction includes both persons
and offices, and asserts that there is no inherent and
essential conflict between the claims of God and those
of the state. One can render, and must render, what
is due to each — Matt. 22:21]: for there is no power
but of God ; and the powers that be are ordained of
God. [Having asserted and commanded duty toward
the state, the apostle next states the ground or
reason of that duty, the justification of his command,
in two heads: (1) Abstractly considered, governments
are of divine origin ; (2) concretely considered, God
has ordained the present system of government, and
has chosen the officers now in power; not directly,
according to the exploded notion of the divine right
of kings, but indirectly by the workings of govern-
mental principles which God sanctions, by the oper-
ations of general providences of his ordering. Thus
the government in force and the ruler in power in
any country at any given time are, de facto, God-
appointed. The apostle's first statement, that gov-
ernments, viewed in general and abstractly, are
ordained of God, is readily accepted as true; but this
latter concrete statement, that each particular govern-
508 EPISTLE TO THE ROMANS
ment and governor is also of divine appointment, is
harder to receive. The reason is that God's provi-
dences working evil to the evil, as well as good to
the good, often place evil men in power as a cure to
the evil in man which helped to place them there.]
2 Therefore he that resisteth the power, withstandeth
the ordinance of God [This is the enunciation of the
general principle without any accompanying excep-
tions. Pressed to its limits, this precept would pre-
vent any revolution from succeeding, for the leader
of the revolution could never be permitted of God
to rule, as his rulership would then be counte-
nanced by God as of his ordaining, and thus, in coun-
tenancing and ordaining both opposing governments,
God would be divided against himself. The principle
and its exceptions would best be understood by com-
paring the life of a government with that of a man.
Each life is an emanation from God, and therefore
each is protected by the general, fundamental law,
'Thou shalt not kill." But this law in each case
presumes that each life, whether governmental or
individual, will so comply with the precepts and
purposes of God, and so fulfill the ends for which it
was created, as to deserve to live. If it does things
worthy of death, it shall be put to death (Gen. 9:6).
Paul, therefore, in laying down the rule, has in mind
the age-long principle which, in our common law,
finds expression in the maxim, "The king [govern-
ment] can do no wrong." Only the most obvious,
evident breach of this maxim can justify revolution.
Each life must, as it were, be rigidly protected from
lynch law, and must be given the calm deliberation
of a judicial trial. When this is not the case, the
one who assails the individual life becomes a mur-
derer, and the one who attempts the life of the state
"resists the ordinance of God." Every revolt, for a
time, shakes public confidence in a divine institution,
so there must be no resistance until the demand for
it becomes practically unavoidable; otherwise we
incur the resentment of God, for our conduct has
CIVIL DUTIES 509
tended toward anarchy and confusion. We should
therefore exhaust legitimate expedients, svich as pro-
tests, political reactions, etc., before we resort to
revolutionary extremes] : and they that withstand
shall receive to themselves judgment. [Commen-
tators, unable to define the preceding precept, and
regarding it as ostensibly a prohibition of all revolu-
tion, or practically to that effect, have consoled
themselves by limiting ''judgment" to the punish-
ments which the state inflicts, thus arriving at the
conclusion that rebels have a right to rebel if they
are willing to suffer the temporal punishment attend-
ant on failure. But the context forbids this mollify-
ing modification. If we resist the ordinance of God,
we shall undoubtedly taste the judgment of God, and
rightly, too, for what terrific misery, poverty, suffer-
ing and loss of life attend on revolution ! Shall not
God award justice to those who lightly and for
personal ambitions- fill the world with such horrors?]
3 For rulers are not a terror to the good work, but
to the evil. ["For" explains why the punishment
comes upon the rebel. It is because government
exists to promote the good and suppress the evil
(1 Tim. 2:1, 2; 1 Pet. 2:13-17). If it does other-
wise, ''it," as Burkitt sagely remarks, "was not
ordained for that end." A good man may suffer
through misunderstanding-, the machination of evil
men, or even maladministration, but he can never
suffer as a good man. Even Nero punished Chris-
tians as evil-doers (2 Tim. 2:9). History presents no
instance where any government set itself to put down
righteousness and exalt evil as such; though there
are myriads of cases where human ignorance, preju-
dice and bigotry mistook the wrong for the righ't, and
made havoc of the good, supposing it to be evil. -Paul
himself, as an executive of the Jewish Government,
had been party to such an error (Acts 8:3; 9:1, 2;
1 Tim. 1:13). Intentional punishment of the good
and countenancing of the evil would be governmental
insanity and suicide. When it becomes apparent to
510 EPISTLE TO THE ROMANS
the populace that the government has fallen into this
state of aberrance, revolution is inevitable; but till
the information becomes general, the individual must
submit, for slight mistakes do not justify momentous
changes and vast social upheavals, and peace for the
many may well be purchased at the discomfiture of
the Jew. But if armed or physical resistance is for-
bidden, moral resistance is strictly and unequivocally
enjoined. The government must exact nothing con-
trary to or inconsistent with Christian duty. If it
does, we must obey God rather than men (Acts
4:18-20; 5:28, 29); for under no circumstance can
God's children be justified in doing wrong (Matt. 10:
28; Rom. 3:8). Allegiance ceases when the law of
the land seeks to subvert the law of God ; and Paul
teaches nothing to the contrary. As the martyr
Polycarp said to the governor who bade him de-
nounce Christ, and swear by the fortunes of Caesar:
"We are taught to give honor to 'princes and poten-
tates, but such honor as is not contrary to God's
religion." ''It was the student of Paul," says Moule,
''who, alone before the great Diet, uttering no denun-
ciation, temperate and respectful in his whole bearing,
was yet found immovable by pope and emperor : '/
can not otherzvise; so help me God/ "] And wouldest
thou have no fear of the power? do that which is
good, and thou shalt have praise from the same
[comp. 1 Pet. 2: 14] : 4 for he is a minister of God
to thee for good. [The law-abiding have no fear of
the laws, and have just reason to expect the recog-
nition and consideration which are the rightful dues
of honesty and probity. "Commendations by magis-
trates," says Lange, "in opposition to punishments,
were common even in ancient times." "When Paul
wrote these things," says Grotius, "rage did not riot
against the Christians at Rome." Seneca and Burrhus
were still in power, and good men were the objects
of governmental protection. "How much to be re-
gretted it is," observes Lard, "that rulers do. not
more generally recognize the fact here stated by the
CIVIL DUTIES 511
apostle. Instead of this, however, they appear seldom
even to dream that they are placed in office merely
as God's servants. Rather, they seem to think that
they are placed there solely for their own benefit.
The fear of God is often not before their eyes, nor
yet the good of the people a tithe as much as their
own. Too frequently they serve merely self, with
no regard for God, and but little for any one else.
Such rulers serve not God, but Satan."] But if thou
do that which is evil, be afraid; for he beareth not
the sword in vain: for he is a minister of God, an
avenger for wrath to him that doeth evil. [As we
understand it, the idea which the apostle is seeking
to convey is that duties to God and duties to the
state are parallel, rather than antagonistic. If the
Christian is true to his religion, he need fear neither
the state nor God, for God rules, generally speaking,
in and through the state, as well as in his provi-
dences. If, on the other hand, we do evil, we have
reason to fear both God and the state, for the state
is merely one of the forms of God's administration.
The Romans made much of the sword as symbol of
the power of life and death. Her magistrates and
officers, holding the power of capital punishment,
caused the sword (and the ax) to be borne before
them in their public processions. Thus Paul declares
that the office-holder is a servant of God to foster
the good by praise and commendation, and to sup-
press the evil as an avenger appointed to inflict
wrath — i. e., punishment — upon it.] 5 Wherefore
[because of all that has been said — vs. 1-4] ye must
needs be in subjection, not only because of the
wrath, but also for conscience' sake. [1 Pet. 2:13.
The Christian has a double incentive for keeping the
civil law; for if he resists the government he will
not only be punished, but he will sin against God ;
thus both fear and conscience move him to obedi-
ence.] 6 For [epexigetic, introducing a detail or illus-
trative fact proving the principle] for this cause ye pay
tribute also [i. e., among other acts of submission] ; for
512 EPISTLE TO THE ROMANS
they [the recipients of the taxes] are ministers of
God's service, attending continually upon this very
thing. [/. e., acting- continually as servants of God in
his civil administrations. The apostle cites the conduct
of subjects in the payment of taxes, for no matter v^hat
theories the Jews or the Judaistic Christians might
have as to the rights of government to his allegiance,
he never failed to pay his taxes, being moved thereby
by the very influences here named by the apostle ;
viz., fear and conscience. He feared the penal con-
sequences of refusing to pay, and he conscientiously
felt that the government deserved some compensation
for maintaining peace and order, especially since, as
Paul notes, they made this their business, gave their
wliole time to it, and made no other provision for
their livelihood than their salaries as public func-
tionaries, all of which is implied in ''attending con-
tinuously," etc. Christians in our age have well-nigh
universally forgotten that the tax assessor and the
tax collector are ministers of God, and many evade
making true returns with as little compunction as
they would were the tax officials the servants of the
devil. This sin has become so universal that it is
well-nigh regarded as a virtue.] 7 Render to all
[civil officials] their dues: tribute to whom tribute
is due; custom to whom custom ; fear to whom fear ;
honor to whom honor. [Kypke points out the dis-
tinction between tribute and custom. The former
means direct taxes ; poll, real and personal ; custom
refers to tolls, imports, indirect taxes on goods and
merchandise, known to us in the familiar tariffs on
imports and exports. In Paul's time they appear to
have been principally on imported goods, and were
levied at the gates of the city at the time of entry
(Matt. 9:9). As the Christian paid his taxes, so' he
vv^as to go on discharging his other duties, fearing
those in authority as those whom God placed over
him, and honoring all those in governmental position
because the officers are part of God's ordained plan,
and those who hold them have been placed there by
CIVIL DUTIES 513
his general providence. Some hundred years later
Paul's words about taxes were being strictly obeyed,
for Tertullian, representing that time, says that what
the Romans lost by the Christians refusing to bestow
gifts on the idolatrous temples, they gained by their
conscientious payment of taxes (Apolog. 42, Vol. I.,
p. 494).
V.
THE FAITH-LIFE OPERATING IN ALL CIVIL
AND SOCIAL AFFAIRS IN LOVE, AND
RECOGNIZING THE JUST RIGHTS
OF OTHERS.
13 : 8-10.
[Having shown that the Christian must recog-
nize the rights of those abozre him (*'the higher
powers"), the apostle now proceeds to enjoin upon
him the recognition of the just rights of his fellow-
beings who are all about him. If the state has a
right to demand dutiful conduct of him, his neigh-
bors, fellow-citizens, and the human race generally,
may likewise exact of him the ministrations of
love.] 8 Owe no man anything, save to love one
another [The indebtedness here meant includes, but
is riot confined to, pecuniary obligations. The pre-
cept does not prohibit the contraction of a debt, but
it constrains us to be prepared to pay it when due.
**Owe no tax, no custom, no fear, no honor, and
pay all their dues" (Lard). The obligation to give
the gospel to those that have it not is one of the
Christian's greatest debts (1 : 14, 15). Love also is, as
Bengel observes, "an eter^ial debt." "This," says
Trapp, "is that desperate debt that a man can not
discharge himself of; but must be ever paying, and
yet ever owing. As we say of thanks, 'Thanks must
be given, and yet held as still due :' so must this
debt of love." Moreover, it is an ever-increasing
debt, for it is like the payment of interest; only in
514 EPISTLE TO THE ROMANS
this case each payment of interest is such an exercise
and turning over of the principal as tends to its in-
crease, thereby enlarging in a kind of arithmetical
progression the payments of interest] : for he that
loveth his neighbor hath fulfilled the law. ["The
perfect pepleroken {hath fulfilled) denotes that in the
one act of loving there is virtually contained the
fulfillment of all the duties prescribed by the laAV.
For a man does not offend or kill, or calumniate or
rob, those whom he loves. Such is the idea developed
in the two following verses" — Godet.] 9 For this
[Paul here begins the statement of a first premise,
and in the eleventh verse, with the words "and this,"
he begins the statement of a second premise. The
first premise is that the Christian (or faith) life,
freed from the complications and onerous burden of
the multitudinous laws of the Jewish (or law) life, is
governed by the principle underlying all these laws
most happily reduced to a simple commandment;
viz., "Love thy neighbor as thyself" (9, 10). The
second premise is that salvation, which is so dimly
suggested to the Jewish (or law) life as to be no
incentive at all to good deeds, is clearly and distinctly
promised to the Christian (or faith) life, and is com-
prehended by it to be as rapidly and as surely
approaching as the dawning day. From these two
premises the conclusion is drawn that we should
lead the faith-life becomingly, by putting on Christ.
If we supply the word "reason" after each "this,"
the meaning will be clear. Surely the simpHcity of
the Christian life, and the sureness and exceeding
greatness of the salvation which is its reward, are
sufficient reasons for our leading it becomingly].
Thou shalt not commit adultery, Thou shalt not
kill, Thou shalt not steal, Thou shalt not covet, and
if there be any other commandment, it is summed up
in this w^ord, namely, Thou shalt love thy neighbor
as thyself. [The Ten Commandments are divided
into two divisions of four and six. The first four
relate to duties to God, and are taken no notice of
RIGHTS OF OTHERS 515
here, for they do not pertain to justice to our fellow-
,man, and hence are outside the sphere of Paul's
present argument. The second division, or second
table of the Ten Commandments, contains six pre-
cepts which relate to man's duty to his fellows: four
of them are given here, and two relating to honoring
parents and bearing false witness are omitted (Ex.
20:12-17). Though not named, they are included in
the phrase "any other commandment." The order,
too, is not that given in the Hebrew Bible, but fol-
lows one of the versions of the LXX. The order in
which the commands are here given is likewise found
at Mark 10:19; Luke 18:20; Jas. 2:11, and also in
Philo, and Clement of Alexandria. It is surmised
that the LXX. changed the order because of some of
their traditions. Many commands as to conduct
towards neighbors are summed up by Moses in this
love commandment in a manner somewhat similar
to Paul's (Lev. 19:9-18; comp. Matt. 19:19; 22:39,
40; Gal. 5:14, 22, 23). The last of the ten forbids
covetousness, a passion which presents almost as
broad and powerful an impulse for the breaking of
all the commandments as love does for keeping them,
for the love of money alone is a root of all evil (1
Tim. 6:10), though it is but one phase of covetous-
ness. The truth is that covetousness gives wider
scope to self-love than any other passion, and self-
love is the motive which leads to all breaches of
law. Love of neighbor is the opposite motive, coun-
teracting all lawlessness, and tending to the mani-
festation of the perfect life. But we have no perfect
example of this ideal, altruistic love save in the Christ
himself. Plesion means near, close by: with the article
it means "neighbor"; i. e., the near by. We readily
acknowledge the one who is permanently and literally
near by as our neighbor; but Christ taught us that
the one who is temporarily near is also a neighbor
(Luke 10:30-37), and so likewise are those who are
constructively near; that is, those with whom modern
means of communication have made us acquainted,
516 EPISTLE TO THE ROMANS
so that, knowing their needs, we are thereby
prompted to sympathize and impelled to help — Acts,
16 : 9, 10.] 10 Love worketh no ill to his neighbor : love
therefore is the fulfilment of the law. [All divine law,
whether of ]\Ioses and the prophets, of Christ or the
apostles, is fulfilled by love, for those things that law
requires are the natural, normal acts of a loving heart.
"Love," says Leibnitz, ''is that which finds its felicity
in another's good." Another has defined it thus : "Love
is holiness, spelt short." How easily, then, will it keep
all precepts, whether toward man or God ! "The expres-
sion implies more than a simple performance of the pre-
cepts of the law ; true love does more than this : it adds
a completeness to the performance. It reaches those
lesser courtesies and sympathies which can not be
digested into a code or reduced to rule. To the bare
framework of law, which is as the bones and sinews,
it adds the flesh which fills it, and the life which
actuates it" {Webster and Wilkinson). "Nor is it
possible to find for human life, amid all the intricate
mazes of conduct, any other principle that should be
at once as simple, as powerful and as profound"
{Sanday). "How many schemes would it crush. It
would silence the voice of the slanderer ; it would
stay the plans of the seducer and the adulterer ; it
would put an end to cheating and fraud, and all
schemes of dishonest gain. The gambler desires the
property of his neighbor without any compensation,
and thus works /// to him. The dealer in lotteries
desires property for which he has never toiled, and
which must be obtained at the expense and loss of
others. And there are many employments all whose
tendency is to work /// to a neighbor. This is pre-
eminently true of the traffic in ardent spirits'*
(Barnes). Love is the spirit of gracious addition, while
covetousness, theft, etc., are the spirits of subtraction.
Love emanates from God, w^hose name is Love, but
selfishness is of the devil, who asserts himself even
against God. Love, therefore, is the basis of all god-
like action, the motive power for every noble deed.
MOTIVES FOR THESE DUTIES 517
VI.
THE FAITH-LIFE FINDS ITS MOTIVES FOR
ALL THESE DUTIES IN THE EVER-IM-
PENDING COMING OF THE LORD.
13:11-14.
[At Rom. 12 : 1, 2 Paul began this hortatory division
of his Epistle by reminding his readers of the past
mercies of God, making of those blessings which lay
behind them a strong motive, impelling them by every
sense of gratitude to go forward in the Christian life.
He here closes his exhortation with an appeal to the
future rewards of God, summed up in that endless and
glorious day of salvation which lay before them, at-
tracting them by every sense of heavenly aspiration
to continue on in the faith-life. Thus the spiritual
forces of memory and hope are made use of by the
apostle to push and pull his readers heavenward.]
11 And this [see note at verse 9 above], knowing the
season, that already it is time for you to awake out
of sleep ["The imagery seems to be taken originally
from our Lord's discourse concerning his coming
(Matt. 24:42; Mark 13:33; Luke 21:28-38), where
several points of similarity to our verses 11-14 occur"
(Alford). For other uses of the imagery, see 1 Cor.
15:34; Eph. 5:14; 1 Thess. 5:6-8; Matt. 25:1-13.
Sleep is a figurative expression denoting that moral
inattention, indifference and carelessness which per-
mits sin. Out of this torpor the Christian is ever-
more striving to rouse himself, and into it the world-
ling is as constantly seeking to resign himself, that
conscience, fear, and other awakening influences, may
not disturb him. To be fully aroused is to be keenly
and thoroughly conscious of all spiritual facts and re-
sponsibilities, all truths and possibilities. Some need
to md:ke the effort to come back to consciousness ; all
need to keep up their efforts to prevent the return
518 EPISTLE TO THE ROMANS
of drowsiness. The warning here is addressed to
Christians. ''Whiles the crocodile sleepeth with open
mouth," says Trapp, "the Indian rat gets into his
stomach, and eateth through his entrails. Whiles
Ishbosheth slept upon his bed at noon, Baanah and
Rechab took away his head. Security ushereth in
destruction. Go forth and shake yourselves as Sam-
son did when the Philistines were upon him ; lest
Satan serve you for your souls, as Captain Drake did
the Spaniard at Tamapasa in the West Indies for his
treasure ; he found him sleeping securely upon the
shore, and by him thirteen bars of silver to the value
of forty thousand ducats, which he commanded to be
carried away, not so much as waking the man. Or
lest Christ himself deal by us as Epimonidas did by
the watchman whom he found asleep : he thrust him
through with his sword ; and being blamed for so
severe a fact, he replied, T left him as I found him' "] :
for now is salvation nearer to us than when we first
believed. [Paul meant that his readers w^ere nearer
that state of final blessedness which we call salvation
than they were when they were converted. The
thought that each day takes from us forever an op-
portunity of service, and that it also brings us that
much nearer the time of accounting, is a most power-
ful incentive to action ; "one of the most awakening
exhortations," says Plumer, "that can be presented.
The Judge standeth before the door. Eternity is at
hand." (Comp. Heb. 10:25.) In and of itself
"nearer" does not necessarily imply that Paul ex-
pected the speedy approach of Christ ; but the context,
full of suggestion of a day about to dawn, does imply
close nearness. In fact, the need of the immediate
awakening suggested by "already it is time," lies as
much in the rapidity as in the certainty of Christ's
coming: a coming so rapid that the interval had ap-
preciably diminished since Paul's readers had entered
on the new life. Now, the second coming of Christ
may be viewed under two aspects; i. e., either as
racial or individual. In either case it is speedy, but
MOTIVES FOR THESE DUTIES 519
the comparative speed, or the proportion of speed,
is measured far differently, for the centuries of the
life of the race are long- compared with the brief span
of life apportioned to each individual. Viewed racial-
ly, the long night of heathenish darkness was drawing
to a close. The day began to dawn when Christ was
born. An increase of light came when he gathered
his first disciples, and now the full light, and con-
sequently the salvation accompanying the second
coming of the Christ, was spiritually (rather than
temporarily) nearer than when believers first began
to gather to the Master. While such a construction
is well suited to the large ideas of Christ's coming, we
yet prefer the more personal constri^ction which
limits the range of view to the individual. For the
members of the church at Rome the day began to
dawn at the hour of their conversion, and since then
the advancing years had brought them nearer their
salvation. There is, moreover, no direct mention of
the Lord's coming; but it is clearly implied. This
implication, however, suits the idea of the individual
Christian's entrance into the Lord's presence by death
as readily as does the Lord's approach to all in the
hour of final judgment. To .be absent from the body
is to be present with the Lord (2 Cor. 5:8; Phil. 1 :
23). We naturally look upon death as a going on our
part; but may it not likewise be truly a coming on
the part of Christ? (See John 14:3; Luke 12:37.)
Surely to the individual Christian salvation speedily
grows nearer after conversion, and this night period
of sin and sorrow soon gives place to the day of sal-
vation, the state of eternal blessedness and peace and
joy unending, and the brevity of the individual life is
far more of a stimulus than the brevity of the race
life. The commands of our Saviour to watch for his
coming are a constant tonic if viewed as addressed to
the individual, but they lose in power if viewed from
the standpoint of the race. There are many appar-
ently unfulfilled prophecies which delay our expec-
tation that he will come for final judgment in the next
520 EPISTLE TO THE ROMANS
year or two at least, but there is nothing, prophetic
or otherwise, which justifies any one in feeUng as-
sured that he may not come for us individually before
nightfall. ''Stir up yourselves, therefore," says Trapp,
"and strain toward the mark. There is a Greek word
(niiosta) signifying the end of the race, which is de-
rived of a word that signifieth to spur or prick forward.
Surely as they that run their horses for a wager spur
hardest at the race's end, therefore, since our salva-
tion is nearer now than ever it was, we should run
faster now than ever we did. When a cart is in a
quagmire, if the horses feel it coming they pull the
harder; so must wt, now that full deliverance is hard
at hand. Rivers run more speedily and forcibly, when
they come near the sea, than they did at the spring:
the sun shineth most amiably toward the going down.
'It is even high time for you and me,' said old
Zanchius to his friend Sturmius, who was elder than
he, 'to hasten to heaven ; as knowing that we shall be
with Christ, which is far, far better.' "] 12 The night
is far spent, and the day is at hand: let us therefore
cast off the works of darkness, and let us put on the
armor of light. [In this figure "night" stands for the
Christian's earthly life,^ which is constantly being
shortened and quickly becomes "far spent." "Day"
stands for eternity, that unending day which is
swiftly approaching. The passing of the night calls
for a cessation of sleep ; the dawning of the day de-
mands ever-increasing wakefulness and activity. The
Christian's former, unregenerate habits are called
"works of darkness," not only because righteousness
is emblematically viewed as "white," and sin as
"black," but because sin is ashamed of light and con-
sequent exposure (Job 24:13-17; John 3:19-21).
Moreover, they are pictured here as a foul night-
dress to be " cast oflf" as a repulsive thing (Eph. 4:
22; Col. 2: 11; 3:8, 9; 1 Pet. 2:1), and in their place
the Christian is to don the works of righteousness, or
all the duties of his new life (Eph. 4:23, 24; Rom. 6:
4; 2 Cor. 5:17; Gal. 6:15; Col. 3:10), as defensive
MOTIVES FOR THESE DUTIES 521
armor against temptations, and offensive weapons for
an aggressive campaign against the powers of evil,
and as the fitting harness in which to report to Christ
for present service, the proper garb in which to have
him find us should he come suddenly and without
warning, for we are his soldiers, and on duty. Some
five years before this Paul wrote in similar strains to
the Thessalonians, emphasizing the escape from dark-
ness and mentioning the armor (1 Thess. 5:4-8), and
about four years after this we find him again using
this figurative language in addressing the Ephesians,
mentioning the darkness, and emphasizing the armor
— Eph. 6:11-18.] 13 Let us walk becomingly, as in
the day [i. e., as if the day of salvation and the pres-
ence of God (Rev. 21 : 3) were already here] ; not in
revelling and drunkenness, not in chambering and
wantonness, not in strife and jealousy. [Here are
three couplets of vices. The first pair relate to in-
temperance in eating and drinking (Luke 21:34).
The "revel" (komos) was a drunken carousal ; it
usually burst forth and paraded the streets, filling
the night air with noisy songs, and annoying pedes-
trians with its buffoonery. Being a favorite entertain-
ment among the devotees of Bacchus, the Romans
were accustomed to it from their youth up, and found
it hard to resist the old-time fun and frolic once so
acceptable. The second pair described the varied
forms of sexual lust, libertinism, lascivious dalliance,
etc. "Chambering" means literally lying abed. It
describes the more definite, and "wantonness" the
more general, acts of lewdness and abandoned sen-
suality. The third pair portray the various forms of
venomous and hateful feelings leading to discord,
open rupture and brutal violence — feelings the very
opposite of love of which the apostle has been dis-
coursing. While these vices may be found singly,
they normally go in pairs, and also naturally fall into
the order here given. Beginning with revelry in
the early evening, how many a poor, sinful youth
has passed thence to drunkenness, and thence in turn
522 EPISTLE TO THE ROMANS
to sexual uncleanness, and thence once more to strife
and passion with his fellows, till, when the night was
passed and morning broke, he was found either a
murderer or murdered, to the disgrace of his friends
and the broken-hearted sorrow of his kindred. Plain
speech was needful in Paul's day : alas that it should
be so badly needed still !] 14 But put ye on the Lord
Jesus Christ [Kypke's researches reveal the fact that
this bold figure of speech, so little used by us, was
very familiar to the writers who were read by those
of Paul's day. If a man chose any hero or teacher as
an example for his life, or as an object for his imita-
tion, he was said to "put on" that hero or teacher.
Chrysostom says it was a common figure. Thus
Dionysius Halicarnassus says of Appius and the
other decemvirs : ''They were no longer the servants
of Tarquin, but they clothed themselves with him."
Lucian speaks of one "having put on Pythagoras,"
meaning that to the fullest extent he accepted the
great mathematician as his teacher and guide. Some
centuries after Paul, Eusebius says of the sons of
Constantine, "They put on their father." "The mode
of speech itself," says Clark, "is taken from the cus-
tom of stage players: they assumed the name and gar-
ments of the person whose character they were to act,
and endeavored as closely as possible to imitate him
in their spirit, words and actions." The initial step
by which we put on Christ is by being baptized into
him. This great truth Paul had revealed only a few
months before he wrote to the Romans (Gal 3:27).
Only after the inward change wrought by being born
of the water and of the Spirit (John 3:5; Eph. 5 : 26 ;
Tit. 3 : 5) are we capable of making the vesture of
our outward conduct such that men may see Him and
not ourselves in our daily life (Rom. 6:1-11; 2 Cor.
3:2,3; Eph. 4 : 24 ; Col. 2:11-3: 10) . He becomes to
us, then, the wedding garment which guarantees our
acceptability to God (Matt. 22:11), and causes us to
cast aside our garment of legal righteousness as a
filthy rag — Phil. 3:6-11], and make not provision for
MOTIVES FOR THESE DUTIES 523
the flesh, to fulfil the lusts thereof, [We are allowed
to make reasonable provision for the just needs of the
flesh (Matt. 6:33; Eph. 5:29; 1 Cor. 11:34; 1 Tim.
5:23), but our provision must, as it were, go on tip-
toe, and be exercised with extreme caution, so as not to
waken in us those slumbering dogs of lust which, if
aroused, will tear our spiritual life to pieces. Pool
aptly says of our fleshly life, "Sustain it we may, but
pamper it we may not." Fulfilling the lusts of the
flesh was the main object of life in pagan Rome.
VII.
THE FAITH-LIFE OPERATING IN MUTUAL
FORBEARANCE BETWEEN CHRIS-
TIANS, AS UNTO THE LORD.
14:1-15:13.
[The apostle begins this section with "but," thus
marking its connection with the preceding paragraph
as setting forth matter in the nature of an exception
thereto. He has been exhorting his readers to armed
activity and vigilance in the cause of righteousness,
and he now enters his caveat lest they should turn
this needful and virtuous aggressiveness into a sinful
belligerency, so that the strong should devour the
weak. The Christian is indeed called upon to wage
constant warfare with sin, but as to all things of an
immoral or indififerent nature he must suppress this
martial spirit and show courteous and affectionate
forbearance when dealing with the scruples of those
whose consciences are by nature or education legal-
istic and puritanic. And the weak must show a like
mutual consideration toward the liberties of the
strong. This section is, as Lard remarks, "pre-emi-
nently a chapter as to duties in regard to things in-
different in themselves." For things not Indifferent
there is another rule (Gal. 1:6-10; 2). This section
524 EPISTLE TO THE ROMANS
is also subordinately connected with the preceding
paragraph by continuous reference to the second com-
ing of Christ. (See vs. 4, 10-12.) Verses 1-12 are ad-
dressed both to the strong and the weak; verses 13-23
and 1 are addressed to the strong alone, and verses
2-13 are addressed both to the strong and the weak.]
XIV. 1 But him that is weak in faith receive [a strong
word. See Acts 28:2; Rom. 15:7; Philem. 15-17]
ye, yet not for decision of scruples. [Do not by
your reception, which ought to be to him a blessing,
bring him into the misery of unrest by discussions
and contentions which can end only in vain reason-
ings and valueless conclusions. Do not discuss his
doubts and pompously and condescendingly insinuate
that he is a fool for having them. The Jew and the Gen-
tile have stood in contrast throughout this book and
they are here still in this passage, and it is therefore
not necessary to hunt, as does Eichhorn for Pythag-
orean or other scrupulous Gentiles. The Jew with
his qualms sufficiently answers all the calls of the
context. Educated under the narrowing, restricting
influences of the law, he could not readily and at once
comprehend the liberty of the gospel ; hence he was
weak in comparison with the Gentile who was un-
hampered by legalistic conceptions of meats, days,' etc.
(Gal. 5:1-15; Col. 2:10-23; 1 Tim. 4:1-8). He is
said to be "weak in the faith" because his juagment,
still bound and tethered by silly scruples and obsolete
laws, failed to assert that strength which the liberty
of the new faith allowed it. Thus the Jewish con-
science still shuddered at acts which the Gentile
Christian regarded as wholly innocent and permis-
sible; but, since its "failings leaned to virtue's side,"
and were usually capable of correction if patiently
handled, it was to be treated with consideration and
affectionate kindness. In fact, the apostle, for "is
weak," uses a participle and not an adjective, thus in-
dicating that the weakness is not inherent and per-
manent, but only a temporary defect, liable to be self-
corrected at any moment.] 2 One man hath faith
MUTUAL FORBEARANCE 525
[believes he has the Hberty or right] to eat all things:
but he that is weak eateth herbs. [We are famiHar
with the universal Jewish scruples with regard to
swine's flesh and meat offered to idols; but there
were some who refined their diet to far greater ex-
tremes— to the "mint, anise and cummin" standard.
A sect called Therapeutse had a regimen thus de-
scribed by Philo : "Wine is not introduced . . .
and the table bears nothing which has blood, but
there is placed upon it bread food, and salt for season-
ing, to which also hyssop is sometimes added as an
extra saiice for those who are delicate in their eating."
However, the abstinence here mentioned was most
widely practiced by all scattered Jews. Knowing
that any meat bought in Gentile markets was open
to question and liable to be unclean, they, being un-
able to purchase clean meat as prepared by Jewish
butchers, abstained from all meat and ate only those
things (classed as herbs by the apostle) which they
could trace from natural growth to use on their tables.
(See Dan. 1; Tobit 1 : 10, 11.) Josephus' "Life," Sec.
3, mentions certain priests who fed solely on figs and
dates.] 3 Let not him that eateth set at nought him
that eateth not ; and let not him that eateth not judge
him that eateth: for God hath received him. [Eating
or not eating was, with Paul, a matter of indifference ;
but uncharitable conduct toward a Christian brother
was not a matter of indifference — it was sin. Hence
the apostle interferes, not by way of counsel, but by
unequivocal commandment, strictly forbidding the
strong to look with disdainful eye upon the temerity
of the weak, contemptuously despising him as the
victim of narrow prejudice and baseless superstition;
and with equal strictures charging the weak not to
commit the sin of censorious judgment by ignorantly
confounding liberty with license and thus unjustly
condemning the strong as libertines and heretics,
unscrupulous and irreverent. In modern times con-
troversy over meat sacrificed to idols is unknown,
but the principle still applies as to instrumental music,
526 EPISTLE TO THE ROMANS
missionary societies, etc. Such matters of indifference
are not to be injected into the terms of salvation,
or set up as tests of fellowship. As to them there is
to be neither contempt on the one part, nor judgment
on the other. Baptism, however, is not a matter of
indifference, being as much a divinely established
term in the plan of salvation as faith itself (Mark
16:16). "It is a notable fact," observes Lard, "that
the weak are always more exacting and sensitive than
the strong, as well as more ready than they to press
their grievances to extremes." ] 4 Who art thou that
judgest the servant of another? to his own lord he
standeth or falleth. Yea, he shall be made to stand;
for the Lord hath power to make him stand. [We
must avoid the sacrilegious presumption which con-
demns where God hath not condemned. Whether
our brother in Christ stands in favor, so that his daily
life and service are accepted of God, or whether he
falls from grace, so that his labors are rejected, is a
matter for the Master, and does not pertain to us
servants. (Comp. 1 Cor. 10:12; 16:13; 1 Thess.
3:8; Rom. 8:33, 34; 11:22.) A kindly, affectionate
concern is commendable, but a censorious condemna-
tion is forbidden. Moreover, the latter is useless and
idle, for it is the duty of each disciple to please his
Master, not his fellow-servant, and the Master is able
to justify and will justify w^ithout consulting human
accusers (chap. 8: 33), or paying respect to man-made
technicalities about indifferent things. Christ's ability
to justify extends to even positive, inexcusable sin
(chap. 3:26; John 8: 11). If we could only learn that
the consciences of others, though different, are as
active and as exacting as our own, we would judge
less and love more. Acting by contrary rule, if we
find that any man's conscience varies from our own,
we straightway conclude that he has no conscience at
all, and hence is a proper subject for our condemna-
tion, a culprit well within the bounds of our jurisdic-
tion.] 5 One man esteemeth one day above another:
another esteemeth every day alike. [Jewish Chris-
MUTUAL FORBEARANCE 527
tians generally continued to reverence and observe
the sabbath, new moons and festival days commanded
by the law of Moses, but which are no part of the
Christian system (Gal. 4:10; Col. 2:15, 16); while
the Gentile Christian regarded all days as equally
holy, and to be spent in the fear and service of God.]
Let each man be fully assured in his own mind.
[About indifferent matters God has given no command,
hence each must follow his own judgment and con-
science, and none is required to adjust his conduct to
satisfy the conscience, much less the scruples of an-
other, though he must show charity and forbearance
toward his brother's conscience.] 6 He that regardeth
the day, regardeth it unto the Lord: and he that eat-
eth, eateth unto the Lord, for he giveth God thanks;
and he that eateth not, unto the Lord he eateth not,
and giveth God thanks. [The conduct of each was
equally commendable, as the object of each was the
same ; that is, to serve God. The one who rested and
the one who labored each sought to please God in his
act. One gave thanks for meat and all, and the other
gave thanks for all, less meat. "This so remarkable
saying of the apostle furnishes us," says Godet, "with
the true means of deciding all those questions of
casuistry which so often arise in Christian life, and
cause the believer so much embarrassment. May I
allow myself this or that pleasure? Yes, if I can
enjoy it to the Lord, and while giving him thanks
for it; no, if I can not receive it as a gift from his
hand, and bless him for it. This mode of solution
respects at once the rights of the Lord and those of
individual liberty." The passage indicates that grace
before meals was the universal practice of Christians
in Paul's day. It probably rested on the habit of
Jesus— Luke 9 : 16 ; 22 : 17-19 ; 24 : 30-35.] 7 For none
of us liveth to himself, and none dieth to himself. 8
For whether we live, we live unto the Lord; or
whether we die, we die unto the Lord: whether we
live therefore, or die, we are the Lord's. [As we are
Christ's by right of redemption and purchase (Acts
528 EPISTLE TO THE ROMANS
20:28; 1 Cor. 6:19, 20; 7:23; 1 Pet. 1:18, 19), we
are not our own, but the rights of Christ overshadow
all our individual rights, whether exercised in assert-
ing our liberty or indulging our spirit of censorious-
ness. To live to self is forbidden; we must live with
a view to our Lord and his interest in others.
Whether, therefore, a man regard any particular act,
food or pleasure as a thing permissible — a thing
wherein he may, figuratively speaking, live; or
whether he regards it as an affair wherein he must
deny himself, and so, figuratively, die, in either case
he must take more than himself into account, for he
must include the Lord and others. Comp. 2 Cor. 5 :
15; Rom. 12:1; Phil. 1:21-24; 2 Cor. 5:6-9.] 9 For
to this end Christ died and lived again, that he might
be Lord of both the dead and the living. [We are
here told to what lengths Christ went to obtain the
important right to rule over us in both spheres of
being, or as literally living and dead. A right so
dearly bought is not readily abandoned, and, more-
over, if Christ rules over us in the literal, his rule
also, of course, governs us in all lesser or figurative
realms. He became purchaser of us by death (Acts
20:28), and ruler by his resurrection — Acts 2:30-
36; 17:31; Rom. 1:4.] 10 But thou [O weak one],
why dost thou judge thy brother? or thou again [O
strong one], why dost thou set at nought thy brother?
for we shall all stand before the judgment-seat of
God. [The fact that each is so great a sinner that
Christ must needs die for him, should prevent the
one from judging and the other from despising. Since
Christ, having died, is able to justify whom he will,
what folly is it to attempt to usurp Christ's office so
as to condemn any who trust in him ! The believer is
not even judged of Christ, but is called into judgment
that he may be justified— 2 Cor. 5:10; Rom. 8:33.]
11 For it is written [and hence was an already estab-
lished doctrine, and not one just now promulgated by
Paul], As I live, saith the Lord, to me every knee
shall bow, And every tongue shall confess to God.
MUTUAL FORBEARANCE 529
[The quotation gives the sense of Isa. 45 : 23. Comp.
Phil. 2: 10, 11.] 12 So then each one of us shall give
account of himself to God. [God judges all, hence
it is superfluous for the Christian to judge any. Why
gather stones of condemnation and judgment when,
after all, Jesus renders us powerless to throw them?
(John 8: 7.) Since, then, our judgments are futile and
worthless, affecting no one but ourselves, let us re-
frain from them, and cultivate charity, remembering
the rule which metes unto us as we measure to others
(Matt. 7:1, 2). We should be glad that we escape
the responsibility of judging, since Jesus himself
expressed no eagerness to assume the burden. Comp.
John 5:22, 27, 30, 45; 3:17-19; 8:15, 16; 12:47;
Luke 12:13, 14.] 13 Let us not therefore judge one
another any more: but judge [decide] ye this rather,
that no man put a stumblingblock in his brother's way,
or an occasion of falling. [This warning is addressed
both to the weak and to the strong. Each censori-
ous judgment tempts the strong to a reactionary and
excessive assertion of liberty, and each despising of
the weak tends to decrease his faith in the power of
God and the influence of the Holy Spirit to regenerate
and sanctify men. Hence each is warned to show
charity, and thus avoid placing stumbling-blocks in
his brother's way. At this point Paul ceases to ad-
dress both parties, and turns his remarks exclusively
to the strong, since the weak have less control over
their actions than the strong, and hence are merci-
fully spared the imposition of burdens too heavy for
their strength.] 14 I know, and am persuaded in the
Lord Jesus [I am convinced in my apostolic capacity,
as enlightened by the Holy Spirit sent of the Lord
Jesus (John 14:26; 16:13-15). Paul's teachings in
this entire section are contrary to his education and
prejudice as a Jew. He is speaking as one freed and
enlightened in Christ], that nothing is unclean of it-
self: save that to him who accounteth anything to be
unclean, to him it is unclean. [See Matt. 15:11;
Mark 7: 18; Acts 10: 14-28; 1 Tim. 4:4. In the gos-
530 EPISTLE TO THE ROMANS
pel all ceremonial uncleanness is abolished, so that
no food is any longer unclean, but if a man acts con-
trary to his conscience, he defiles it: hence food,
clean of itself, may work sad havoc in his spiritual
nature who eats contrary to his conscience — 1 Cor.
8:7-13.] 15 For if because of meat thy brother is
grieved, thou walkest no longer in love. ["For" looks
back to verse 13. Recklessness as to the welfare or
safety of others is not loving. "Grieved" may express
either a lapse into Judaism on the part of the weak
because of the apparent worldliness of the strong, or
it may indicate that the weak, tempted by the conduct
of the strong, do things which are contrary to con-
science, and hence come to grief (Matt. 27:3-5). It
is likely that the latter danger was most prominent to
the apostle's mind. (Comp. v. 20, and 1 Cor. 8:10.)
The context, containing the words "destroy" and
"overthrow" (v. 20), shows that the grief is more
than mere fraternal disappointment at another's lax-
ity.] Destroy not with thy meat him for whom
Christ died. [This is the strongest possible appeal.
What pleasure of liberty can be so sweet as to justify
us in destroying our brother's life, and frustrating
the agony and sacrifice of the Master in his behalf?
Shall we set a higher value on our meat than Christ
did on his divine life? How shall we look our Lord
in the face if we have wantonly done such a thing!]
16 Let not then your good be evil spoken of [Do not
so use your liberty — the good you enjoy — as to pro-
voke blame or censure, for by so doing you lose your
power to influence others for good, whether they be
weak or strong. A bad name has no power in God's
kingdom— 1 Tim. 2>\7', Matt. 5:16; Acts 22:22]: 17
for the kingdom of God is not eating and drinking,
but righteousness and peace and joy in the Holy
Spirit. 18 For he that herein serveth Christ is well-
pleasing to God, and approved of men. 19 So then
let us follow after things which make for peace, and
things whereby we may edify one another. [Humanly
prescribed and wholly external ordinances neither
MUTUAL FORBEARANCE 531
usher us into the kingdom nor increase its power
within us, nor does the failure to observe them ex-
clude us from it. Its blessings are not linked to sump-
tuary liberties, but are found in graces socially ap-
plied; in righteousness toward God; justice toward
our neighbor; peace, or concord and harmony, with
all ; joy, or expressions of loving happiness prompted
in us by the Holy Spirit, the source of all grace : these
are the things which work the advance and glorifi-
cation of the kingdom both within us and about us.
These, then, are the habits of life which please both
God who reads the heart, and man who looks upon
the outward conduct, and, moreover, build up the
kingdom.] 20 Overthrow not for meat's sake the
work of God. All things indeed are clean; howbeit
it is evil for that man who eateth with offence. 21
It is good not to eat flesh, nor to drink wine, nor to
do anything whereby thy brother stumbleth. [Do
not for a trifling indulgence destroy a man, the no-
blest work and likeness of God. Look not at your act
alone, but consider also its consequences. True, in-
deed, that your weak brother, in following your ex-
ample, will not be harmed by the food itself, yet he
will surely do evil if he offends his conscience in
eating. Therefore your proper course is abstinence
that your brother may not be tempted. Though
Paul's reference is to the contamination of the wine of
idolatry, yet the principle applies equally well to the
wine of intemperance.] 22 The faith which thou hast,
have thou to thyself before God. [The faith or con-
viction of liberty which thou hast need not be aban-
doned ; but it should be held or preserved in the heart
before God, and should not be vauntingly paraded
in the sight of the weak.] Happy is he that judgeth
not himself in that which he approveth. 23 But he
that doubteth is condemned if he eat, because he eat-
eth not of faith ; and whatsoever is not of faith is sin.
[The apostle here presents the contrast between the
strong and the weak. The former is blest indeed in
that he has liberty without the sense of inward dis-
532 EPISTLE TO THE ROMANS
approval, while the other, not sure of his ground,
plunges recklessly on, and, acting contrary to his
convictions, and hence to that respect and reverence
which is due to God, sins. His eating is sinful be-
cause not of faith (faith is here used in the abstract
sense, and means grounded, undoubting conviction
that God approves), for whatever is done without
such settled conviction is sinful recklessness, and must
not be done at all, for to act contrary to the will of
God is to destroy his work in us. Diakrenesthai,
translated "doubteth," means to be divided into two
persons, one of whom says "yes," and the other "no."
In the case of the weak the flesh says "yes," and con-
science cries "no."] XV. 1. Now ["Now" is pro-
gressive; it means, "to proceed with the matter in
hand"] we [It is a characteristic of Paul's to identify
himself with those on whom he lays especial bur-
dens] that are strong ought [1 Cor. 9: 19-22. Strength
in the gospel always brings upon its owner the obli-
gation and command to serve (Gal. 6:2), and the one
who would truly serve must eliminate his self-conceit
and arrogance] to bear the infirmities of the weak,
and not to please ourselves. 2 Let each one of us
please his neighbor for that which is good, unto
edifying. 3 For Christ also pleased not himself
[The strong ought to give way to the weak because
strength can yield better than weakness, since in so
doing it in no way violates conscience and because
this forbearance tends to build up the weak and make
them strong. But this rule applies, of course, only to
matters that are indifferent; in things that are er-
roneous or wrong we have no choice or discretion,
but must stand for the right as God would have us.
The only objection that the strong can urge against
yielding to the weak is that to do so involves them in
great sacrifice. In answer to this argument Paul sets
forth the example of Christ. How can he that is
self-pleasing, and that shrinks from sacrifice, make
claim to be the disciple and follower of the One whose
life was the supreme self-sacrifice of the annals of
MUTUAL FORBEARANCE 533
all time? Had Christ pleased himself hell itself
might well shudder at the consequences] ; but, as it
is written [Ps. 69:9], The reproaches of them that
reproached thee fell upon me. [When Christ bore the
heavy burden of our reproaches and disgrace — our
sin, and its consequences — can we not, as his dis-
ciples, cheerfully bear each other's light foibles and
infirmities? We must not only be unselfishly fair;
we must be self-denyingly generous, if we would be
Christlike.] 4 For whatsoever things were written
aforetime were written for our learning, that through
patience and through comfort of the scriptures we
might have hope. 5 Now the God of patience and of
comfort grant you to be of the same mind one with
another according to Christ Jesus [I cite the Scrip-
ture as written for the instruction of the unborn
church, for all Scripture, as it outlines what Christ
would do sacrificially, also establishes what we should
do as imitators of him. It also affords us, in our
perusal of it, patience and hope in the doing, for God,
the original source back of all Scripture, will not fail
in administering aid and comfort to you in your effort
toward that spirit of unity and concord which is ac-
cording to Christ ; i. e., according to his desire, will,
commandment and example] : 6 that with one accord
ye may with one mouth glorify the God and Father
of our Lord Jesus Christ. [Beautiful picture! When
in concord the whole church as a harmonious choir
renders praise to God, the Father of our Lord, as one
mouth ! And how this will glorify our Saviour,
Christ, showing the perfection of his work in us !
Unanimity of inward feeling can not but result in
harmony of outward expression, whether in doctrine,
worship or praise.] 7 Wherefore receive ye one an-
other, even as Christ also received you, to the glory
of God. [Against the trifling, selfish enjoyment of
personal liberty, the apostle sets the supreme end
and joy of life ; viz., the glorification of God (Matt.
22:36-38; John 4:34). As Christ, suppressing all
selfish promptings to assert his own rights and
35
534 EPISTLE TO THE ROMANS
liberties, and ignoring all distinctions in his favor,
however pronounced or impossible (Phil. 2:5-8), re-
ceived us in all loving compassion to affect that
glory ; so also should we mutually receive one an-
other in full love and fellowship to that end, exclu-
ding all unworthy selfishness, and all social, national
or racial antipathies. Unity glorifies God, as the
amity of a household reflects honor on its head.] 8
For ["for" introduces the explanation as to how
Christ's coming and ministry was for the purpose of
glorifying God by receiving each party, Jew or Gen-
tile] I say that Christ hath been made a minister of
the circumcision for the truth of God, that he might
confirm the promises given unto the fathers, 9 and
that the Gentiles might glorify God for his mercy
[In order that he might vindicate the veracity of God
in confirming and in keeping the promises of the
covenant given unto the fathers, Abraham, Isaac
and Jacob : (now these covenant promises contained
blessings for the Gentiles — Gen. 22:18; these bless-
ings thus coming to them through the circumcision
people and covenant — John 4 : 22 ; therefore Christ
became the minister of the circumcision for the sake of
the Gentiles also, that the Gentiles might also be
received) and that they might glorify God for his
mercy. If Christ, then, the Lord and Master, was a
minister (Matt. 20:27, 28) unto each for purposes of
unity and concord (Eph. 2:11-22), with what lowly
humility should his servants receive and serve each
other to effect these results] ; as it is written. There-
fore will I give praise unto thee among the Gentiles,
And sing unto thy name. [*'Sing" (psalloo) means,
literally, "strike the harp to thy name." This quota-
tion argues that the use of that instrument, as a
means of divine praise, is innocent and permissible.]
10 And again he saith, Rejoice, ye Gentiles, with his
people. 1 1 And again, Praise the Lord, all ye Gen*
tiles; And let all the peoples praise him. 12 And
again, Isaiah saith, There shall be the root of Jesse,
And he that ariseth to rule over the Gentiles; On^
MUTUAL FORBEARANCE 535
him shall the Gentiles hope. [The quotations found
in verses 9-12 are presented to confirm Paul's teach-
ing that it was God's original, eternal purpose to
include the Gentiles in Israel, the passages forming
a parenthesis elucidating the idea of verse 7; viz.,
''even as Christ received you." The first passage is
from Ps. 18 : 49, and introduces David as confessing
and praising as theocratic King under God not apart
from, but among, the Gentiles. In the second, taken
from Deut. 32 : 43, Moses exhorts the Gentiles to
rejoice in God together with all his people, or Israel.
The third, from Ps. 117:1, repeats the thought of
the second; while the last, from Isa. 11:10, is a
definite announcement of the reign of Messiah as
the root of Jesse, or head of the Davidic dynasty
(and hence Jewish) over the Gentiles also, and that
not as a foreign oppressor, but as a hope-fulfilHng
native king. The great prophetic fact forecast in all
these quotations is a coming day of joint praise for
Jew and Gentile. What a consolation and what an
aid toward patience these Scripture quotations must
have been to Paul, in his work as apostle to the Gen-
tiles ! (See V. 4.) The trend of the argument toward
his apostolic ministry forms a transition leading to
the epistolary conclusion which follows the benedic-
tion of the thirteenth verse.] 13 Now the God of
hope fill you with all joy and peace in believing, that
ye may abound in hope, in the power of the Holy
Spirit. [The apostle concludes the hortatory part of
his letter with this solemn petition for his readers'
welfare. Note what beautiful names for God are
derived from the attributes which he inspires. "God
of hope," ''God of patience" (v. 5), "God of peace" —
V. 2>Z.]
536 EPISTLE TO THE ROMANS
PART FOURTH.
EPISTOLARY CONCLUSION, CONTAINING
PLANS, REQUESTS, EXPLANATIONS,
COMMENDATIONS, SALUTA-
TIONS, ETC.
Rom. 15:14—16:27.
The apostle, having finished his didactic and
doctrinal instruction, turns to renew the personal
tone with which his letter opened. He presents: (1)
An apology for the liberty taken in so plainly admon-
ishing them, reminding them of his office as apostle
to the Gentiles which laid such a duty upon him
(15: 14-16; comp. 1: 14, 15). (2) An explanation con-
cerning his labors and his failure to visit them (15:
17-24; comp. 1:11-13). (3) A statement of his
present and future plans, and a request for prayer
(15:25-33). (4) Commendations and salutations (16:
1-24; comp. 1:7). (5) Doxology (16:25-27; comp.
1:1, 2).
I.
THE APOSTLE'S MINISTRY AND PLANS— A
REQUEST FOR PRAYERS.
15:14-33.
14 And I myself also am persuaded of you [as to
you], my brethren, that ye yourselves are full of
goodness, filled with all knowledge, able also to ad-
monish one another. [These Roman Christians were
by no means ''babes in Christ," yet even men, and
that the best instructed, need apostolic preaching.
But Paul's confidence in their understanding is shown
in the quality of this letter which he wrote to them.
PAULS MINISTRY AND PLANS 537
Compare a contrary feeling in his letter to the Corin-
thians (1 Cor. 2:6; 3:1-3), and in milder form the
Epistle to the Hebrews (Heb. 6:11, 12). Moreover,
the list of names of church leaders contained in this
epistolary conclusion proves the efficiency of this
Roman church, its goodness, and its ability to impart
knowledge and admonition.] 15 But I write the
more boldly unto you in some measure, as putting
you again in remembrance [Thus suggesting that the
matter of his Epistle was not wholly new to them:
comp. 2 Pet. 1:12, 13], because of the grace [i. e.,
apostleship : comp. 1:5; 12:3; Gal. 2:9; Eph. 3 : 7-
11] that was given me of God, 16 that I should be
a minister of Christ Jesus unto the Gentiles [I
have not carefully weighed my words as a
stranger should, but have used some measure of
boldness because it is my duty to so speak as your
apostle commissioned by God's grace. "As though
he said, T did not snatch the honor for myself, nor
rush upon it first, but God laid this upon me, and
that by way of grace, not a setting apart a worthy
person to this office. Be not therefore offended, for
it is not I that rise up against you, but God that
has laid this upon me'" — Chrysostom], ministering
[Greek, "ministering in sacrifice." He speaks in
metaphor, assuming to himself the office of priest]
the gospel of God, that the offering up of the Gen-
tiles might be made acceptable, being sanctified by
the Holy Spirit. [Christians are nowhere in the New
Testament spoken of as literal priests, yet the idea
of priestly sacrifice is forcefully used in a figurative
way. (Comp. Rom. 12:1; Phil. 2:17.) Paul here
speaks of himself metaphorically as a priest, not of
the Levitical order with its material temple and
tangible altar, but as pertaining to the gospel with
its spiritual cleansing in Christ. As priests offered
many offerings at the great festivals, so Paul, as
apostle to the Gentiles, came before God in the festal
hour or time of the glad tidings or the gospel of sal-
vation, with the multitudinous offering of the myriads
538 EPISTLE TO THE ROMANS
of the Gentiles. As carnal offerings were first
cleansed by water before being offered, so these Gen-
tiles, as victims of grace, were first made acceptable
offerings by being cleansed by the outpouring of the
Holy Spirit, after which they offered themselves as
daily sacrifices. Compare his metaphor to that used
by Isaiah in describing the final gathering of Israel
(Isa. 66:19, 20). At Rom. 12:1 the apostle began
by exhorting members of the Roman church to offer
themselves as living sacrifices. He then proceeded to
elaborate the things wherein self-sacrifice was de-
manded of them. Now in the verse before us he
presents himself as a priest presiding officially over
their sacrifice and presenting it to God, which was,
figuratively speaking, his duty as apostle to the
Gentiles.] 17 I have therefore my glorying in
Christ Jesus in things pertaining to God. [''There-
fore" refers back to verse 15. I have therefore a
right to address you boldly in things pertaining to
God, for I am not contemptible in such matters, being
able to glory, not in myself, but in reference to
Christ Jesus in that I am called by him to be his
apostle. My boldness in glorying, therefore, is not
in myself, but in my apostleship and its resultant
spiritual duties and powers. Compare 2 Cor. 12 : 1-
13; Col. 1:25-29.] 18 For I will not dare to speak
of any things save those which Christ wrought
through me, for the obedience of the Gentiles, by
word and deed, 19 in the power of signs and won-
ders, in the power of the Holy Spirit; so that from
Jerusalem, and round about even unto Illyricum, I
have fully preached the gospel of Chi-ist [I, as I have
intimated, would not dare to glory in anything that
I find in myself, but I glory in the manifest powers
of the Holy Spirit, both in speech and miracle which
have been mine by reason of my apostolic office, and
which have enabled me to convincingly preach the
gospel, not in any limited field, but far and wide in
that great curve of the earth which begins at Jeru-
salem in the east and ends at Illyricum in the west.
PAULS MINISTRY AND PLANS 539
"Chrysostom observeth," says Trapp, ''that Plato came
three times to Sicily to convert Dionysius the tyrant
to philosophy, and could not. But Paul set a great
compass, converted many souls, planted many
churches: and why? Christ sat upon him as one of
his w^hite horses, and went forth conquering and to
conquer (Rev. 6:2)." Paul began preaching at
Damascus, but took a second start at Jerusalem
under special commission to the Gentiles (Acts 9 : 19,
20, 27-29; Gal. 1 : 17, 18; Acts 22: 17-21). Acts makes
no direct mention of Paul's labors in Illyricum.
However, the Romans incorporated Illyricum as
part of Macedonia, and hence the journey thither
may be included in the trip described at Acts 20:1,
2. Note the calm, sane way in which Paul speaks of
his miraculous powers as a trust from Christ and a
seal of his apostleship, both being mere accessories
to that all-important task, the preaching of the
gospel] ; 20 yea [yes, so full was the spiritual power
imparted to me that I thought it an honor and recog-
nition due to my office and to those powers to use
them only on the hard, unbroken soil of utterly unen-
lightened paganism], making it my aim so to preach
the gospel, not where Christ was already named,
that I might not build upon another man's foundation
[Had Paul done otherwise he would have used his
supreme powers as though they were secondary, and
he would have been choosing the easy tasks, leaving
to others those harder undertakings for which Chrisi;
was hourly fitting and equipping him (1 Cor. 3:10;
Eph. 2:20; 2 Cor. 10:12-16). It ill becomes a ten-
talent man to seek a one-talent position. The press-
ing needs of the field also forbade the waste of time
in resowing. Had Paul's example been followed,
what needless overlapping of missionary efifort might
have been avoided. Sectarianism has caused and
committed this sin, and it has been especially repre-
hensible where it has been done to foster points of
difiference which are matters of indifference, as is the
case where factions of the same sect compete in the
540 EPISTLE TO THE ROMANS
same field] ; 21 but [on the contrary, I preach as fol-
lowing the program outlined by the prophet], as it
is written [Isa. 52: 15], They shall see, to whom no
tidings of him came. And they who have not heard
shall understand. [This verse, which speaks of the
original enlightening of the Gentiles, might well ap-
peal to the one commissioned to be their apostle,
inciting him to be ever the first to rush to their re-
lief.] 22 Wherefore also I was hindered these many
times from coming to you: 23 but now, having no
more any place [territory where Christ is not known]
in these regions, and having these many years a long-
ing to come unto you [Because of the many be-
nighted places in the unevangelized east, I have
hitherto been held back from visiting you, but now
the work here being finished, leaving me free, I find
the very principle which once detained me in the east
now impels me to seek those of the west, thus per-
mitting me to visit you in passing (comp. chap. 1:11;
1 Thess. 3:6; 2 Cor. 7:7-11; Phil. 1:8), and I pur-
pose to so do. As Rome was a place already
founded in Christ, Paul's principle limited his stay
there to a mere visit, but as it was the center of all
influence in his Gentile field, it was fitting that it
rest under his instruction. To compass this instruc-
tion Paul wrote this Epistle], 24 whensoever I go
unto Spain [We have no contemporary record stating
that Paul visited Spain in his lifetime, but his noble
wish was in large measure gratified, for he visited
Spain in later centuries by his Epistles, which
wrought so mightily that the Inquisition could only
stamp out his influence by stamping out all the
influenced] (for I hope to see you in my journey,
and to be brought on my way thitherward by you, if
first in some measure I shall have been satisfied with
your company) [''Brought on;" proempthenai means
primarily "to accompany, to go with." (See its use
at Acts 15: 3; 20: 38; 21: 5; 1 Cor. 16:6; 2 Cor. 1:16.)
Paul thus delicately suggests, but does not deliber-
ately ask, pecuniary and other aid to his journey.
PAUL'S MINISTRY AND PLANS 541
He also makes it plain that his stay will be merely a
visit — a tarrying to satisfy his hungry desire for
their fellowship. But the counsels of God decreed
that Paul's stay should be lengthened greatly (Acts
28 : 30) so as to let his influence over the Gentiles
radiate from the great Gentile center, and so as to
fully gratify his longings for a fellowship which
Avas as loyal and as loving as any that ever refreshed
his soul — Acts 28:14, 15] — 25 but now, / saj^, I go
unto Jerusalem, ministering unto the saints. [Despite
the earnestness of my desire to see you just at pres-
ent, I can not come, for duty calls me to Jerusalem.
Verses 31 and 32 show that Paul anticipated danger
and trouble at Jerusalem, but joy and rest at Rome.
His anticipations were, however, partly mistaken, for
he found rest while a prisoner at Caesarea perhaps
more than at Rome (Acts 24:23). Thus it often
happens that along the dark road toward duty we
find the sunniest spots in life.] 26 For it hath been
the good pleasure of Macedonia and Achaia to make
a certain contribution for the poor among the saints
that are at Jeursalem. [It was quite natural that
there should be many Christians in Jerusalem, for
Palestine was filled with poor, and it was to that
class that the gospel was especially preached (Luke
7 : 22) , and it was among that class that it was every-
where successful (1 Cor. 1:26-29). But it is also
likely that these poor, being converted, lost their
employment because of their faith, for such petty
persecution has been common in all ages (Jas. 2:
4-7; Gal. 2:10; 1 Pet. 4:15, 16). But, unhappily,
these cruel distinctions, when made by Jews against
Jewish Christians, did not cause the latter to affiliate
wath Gentile Christians. On the contrary, Jerusalem
became the center of a vast and practically world-
wide enmity cherished by Jewish against Gentile
Christians, by reason of racial and educational preju-
dice. To break down this prejudice and hatred, that
the partition wall might be removed between Jew
and Gentile, Paul conceived the idea of inducing the
36
542 EPISTLE TO THE ROMANS
Gentile Christians to send an offering to the poor
Jewish Christians at Jerusalem (1 Cor. 16:1-3),
hoping thereby to make each faction think more
kindly of the other. In this he partly succeeded (2
Cor. 9:12-15). The Bible accounts of this collection
lead us to think that it was quite large. See Acts
19:21; 24:17; 2 Cor. 8:1-9:15.] 27 Yea, it hath
been their good pleasure [The apostle twice notes
the free-will or ''good pleasure" nature of this offer-
ing. It dropped as the ripe fruit of the orchard ; it
was not squeezed as cider in the mill] ; and their
debtors they are. [The Gentiles are indebted to the
Jews, and hence their offering is but a proper expres-
sion of gratitude.] For if the Gentiles have been
made partakers of their spiritual things, they owe it
to them also to minister unto them in carnal things.
[Salvation is from the Jews (John 4:22). If, there-
fore, the Gentiles received eternal and heavenly treas-
ure from the Jews, how small a matter was it that
they make return of temporal and earthly treasure
to such benefactors. The Gentile still owes this
debt to the Jewish race, for of it came the Christ
and the Scriptures. The law here announced might
well be remembered by many rich congregations in
dealing with their ministers in questions of salary,
vacations, etc. (Comp. Luke 16:9.) By mentioning
this offering, Paul sowed good seed in the heart of
the Roman church — seed promising a harvest of
liberality.] 28 When therefore I have accomplished
this, and have sealed to them this fruit, I will go on
by you unto Spain. [''Seal" is a figurative expression
for "deliver safely." Compare its use at 2 Kings 22:
4, where it is translated "sum" ; i. e., count out. Our
English word "consign" is a similar figure. Paul
wished to complete a good work for them : to insure
to them the benefit of a noble deed fully accom-
plished.] 29 And I know that, when I come unto
you, I shall come in the fulness of the blessing of
Christ. [Paul had no doubt about the favorable
conditions in the Roman church, nor about his
PAULS MINISTRY AND PLANS 543
kindly reception by the Christians at Rome. He
felt that they would so receive him that he would be
able to greatly enrich them in instruction and in all
other spiritual blessings. ^'Beyond these blessings,"
says Lard, "he had nothing to bestow, nor they
anything to ask." Far other were his presentiments
as to Jerusalem, as he immediately shows us. For
a like expectation of an evil reception, see 2 Cor.
1:23; 12:14, 20, 21; 13:1, 2.] 30 Now I beseech
you, brethren, by our Lord Jesus Christ, and by the
love of the Spirit, that ye strive together with me
in your prayers to God for me [Paul appeals to no
natural love such as is provoked by environment,
propinquity, social or fleshly ties, but to a love
induced by the Spirit of God toward one whose
face they had never seen. As Christ has power
over you, and the Spirit prompts love within you,
pray with me and for me. The word ''strive" sug-
gests the force of opposing spiritual powers which
resist the accomplishment of the things prayed for,
and the necessity of ardent prayer to overcome it.
The prayer was granted, but by other means than
those praying anticipated. With Paul position raised
no presumption : neither visions, revelations, mirac-
ulous gifts, inspiration nor apostleship lifted him
above praying for their prayers. ''Spiritual beggary,"
says Trapp, "is the hardest and richest of all trades.
Learn with Paul to beg prayer with all earnestness.
'Pray for me, I say ; pray for me, I say,' quoth
Father Latimer. 'Pray for me, pray for me, for
God's sake pray for me,' said blessed Bradford"] ; 31
that I may be delivered from them that are disobe-
dient in Judaea, and that my ministration [offering]
which / have for Jerusalem may be acceptable to
the saints; 32 that I may come unto you in joy
through the will of God, and together with you find
rest. 33 Now the God of peace be with you all.
Amen. [The prayer is fourfold. (1) Personal safety.
(2) A successful mission with the offering. (3)
Divine permission to reach Rome. (4) Joyful rest
544 EPISTLE TO THE ROMANS
in Rome. The prayer designates as ''saints" those
thousands of behevers whose prejudice against Paul
amounted to hatred (Acts 21:20, 21). As to these
Paul asks prayer that they may duly appreciate the
offering which the Gentiles have made them, and
that they may be properly softened and broadened
by it. This prayer, as we have seen (v. 26), was
answered. He describes as "disobedient" those Jews
who were beyond all hope of conversion. Paul was
already filled with dark forebodings and painful
presentiments as to these latter, and like feelings
were soon expressed by others (see Acts 20:22, 23;
21 : 4-14) ; yet God, who restrains the wrath of men
(Ps. 76:10), caused the very illwill of these dis-
obedient to provide for Paul the long rest at Csesarea
and the free journey to Rome, attended with" no
greater hardship than usually accompanied his
travels. Here, too, prayer was answered. He closes
with his prayer for them, which is, as Lard remarks,
**the sum of all prayers, the embodiment of all good
wishes."
II.
COMMENDATION OF PHCEBE— SALUTA-
TIONS—WARNINGS AGAINST DIS-
SENSIONS AND APOSTASY
—BENEDICTION.
16:1-27
[This chapter is mostly taken up with salutations
or greetings sent to individuals, groups of individuals,
and to small bodies of people which met separately,
yet composed jointly the church at Rome. Aquila
and Priscilla are known to us. The rest are practi-
cally unknown, hence their names are passed by us
without comment.] 1 I commend unto you Phoebe
[It is generally admitted that Phoebe alone was the
bearer of this letter to the Romans. (Comp. Col. 4:
COMMENDATION, SALUTATIONS, ETC. 545
7; Eph. 6:21.) Had there been others with her,
they would doubtless have been also commended]
our sister [our fellow-Christian], who is a servant
[Literally, a "deaconess." For deacons, see Acts 6:
1-6; Phil. 1:1, etc. The word "deaconess" is found
only here; but this single reference with commenda-
tion stamps the office with apostolic sanction and
approval, though the attempt to revive the office in
our modern churches has not as yet met with any
marked success. Pliny, in his letter to Trajan (A. D.
107-111), mentions deaconesses, saying that he ex-
torted information from ''two old women who were
called miuistrcr." The Latin viinistcr (feminine,
ministrce) is the equivalent of the Greek diakonos, or
deacon] of the church that is at Cenchreae [This
city was the port of Corinth on the Saronic Gulf,
opening out to the ^^gean Sea. It was nine miles
east of Corinth, and was important because of its
harbor and the great fortress which commanded the
isthmus uniting northern and southern Greece. From
this port Paul sailed for Syria after his second mis-
sionary journey, and may have at that time paused
long enough to sow the seed from which the church
at that point sprang] : 2 that ye receive her in the
Lord [i. c, as Christians should receive a Christian],
worthily of the saints, and that ye assist her in
whatsoever matter she may have need of you [what
Phoebe's business was is unknown] : for she herself
also hath been a helper of many, and of mine own
self. [In the Greek there is a play upon words here:
"Help her, for she is a helper." She probably helped
the apostle during his stay in Cenchre?e — Acts 18:
18.] 3 Salute Prisca [The diminutive of this name
is Priscilla. Compare Jane and Jennie, Drusa and
Drusilla] and Aquila [Paul met these two at Corinth
in A. D. 53, and thev sailed with him from thence
to Syria (Acts 18:1-18; 1 Cor. 16:19). Again, two
years later they were with him at Ephesus — Acts
19] my fellow- workers in Christ Jesus [It is prob-
able that as he sent two before him into Macedonia
546 EPISTLE TO THE ROMANS
(Acts 19:22), so these two were now in Rome pre-
paring the field for his coming (comp. Luke 10:1)
and ready to aid him with information as to its
condition and needs and in other ways when he accom-
pHshed his declared purpose to visit that metropolis
(Acts 19:21). But Paul's visit was delayed beyond
expectation — more than two years (Acts 24:27).
Confident of their unchanging loyalty, Paul salutes
them first of all and as fellow-workers in the present
tense, not as those who ''labored" in the past — comp.
V. 12], 4 who for my life laid down their own necks
[As Paul's chief danger lay in Ephesus (1 Cor. 15:
32), it was evidently there that Aquila and Priscilla
risked their lives for him, though no specific account
is given us of any such service, or of other dangers
than the great riot — Acts 19:23-41]; unto whom
not only I give thanks, but also all the churches of
the Gentiles [being grateful to the pair for aiding
in saving so precious a life as that of their apostle,
their light in gospel truth, the bulwark guarding their
liberties against Jewish aggression] : 5 and salute
the church that is in their house. [That portion of
the church that has its usual place of meeting in their
house. (Comp. 1 Cor. 16:19; Acts 12:12; 18:7;
Col. 4:15; Philem. 2.) Church buildings did not
then exist in Rome.] Salute Epaenetus my beloved,
who is the firstfruits of Asia unto Christ. [Of Epse-
netus and the rest of these Christians nothing is
known. **But thus it is on earth," as Lard remarks.
"Single short sentences tell the story of those who
have prepared its inhabitants for eternal life, while
huge tomes are insufficient to record the exploits of
those who have often turned it into a slaughter-
house." By "Asia" Paul means proconsular Asia,
that province in the southwest corner of Asia Minor
of which Ephesus was the capital.] 6 Salute Mary,
who bestowed much labor on you. 7 Salute Andro-
nicus and Junias, my kinsmen [my fellow-countrymen
— ^Jews — Rom. 9:3], and my fellow-prisoners [When
or where we do not know. Scripture tells of four
COMMENDATION, SALUTATIONS, ETC. SA7
imprisonments of Paul, but Clement of Rome enu-
merates seven. There may have been even more — 2
Cor. 11:23], who are of note among the apostles,
who also have been in Christ before me. [Meaning
that these were converted to Christ before he was — ■
early enough to be well known to the apostles and
to be honored by them before that body was scat-
tered by persecution, it being slow to depart from
Jerusalem — Acts 8 : 1 ; 12 : 1-3.] 8 Salute Ampliatus my
beloved in the Lord. 9 Salute Urbanus our fellow-
worker in Christ, and Stachys my beloved. 10 Salute
Apelles the approved in Christ. Salute them that
are of the household of Aristobulus. [A Roman
"household" included all in service from the noblest
retainer to the meanest slave. This was probably
the younger Aristobulus of the Herodian family. See
Jos. Antt. 20: 1, 2.] 11 Salute Herodion my kinsman.
Salute them of the household of Narcissus, that are
in the Lord. [This is probably Narcissus the rich
freedman and favorite of Caesar's, whose household
would therefore be compounded with Caesar's.
(Comp. Phil. 4:22.) He died A. D. 54, or some
three years before Paul wrote this Epistle. For
references as to Narcissus, see Tac. Ann. 11:29-, seq.\
12:57; 13:1; Suet. Claud. 28. "Bishop Lightfoot
argues very plausibly that most of those here greeted
by Paul were Nero's servants, once in Greece, especially
Philippi, and now called to Rome, whence they later
sent back greetings to Philippi (Phil 4:22). An im-
perial burial-ground at Rome bears names like most of
these, and the parties there buried lived in Paul's
day" — Motile.] 12 Salute Tryphaena and Tryphosa,
who labor in the Lord. Salute Persis the beloved,
who labored much in the Lord. 13 Salute Rufus the
chosen in the Lord, and his mother and mine. [We
know nothing certain of these. Paul had evidently
spent time in the home of Rufus, and had received
motherly care at that time, which he now gracefully
acknowledges, reckoning that if the woman of the
home was Rufus' mother by nature, she was also
548 EPISTLE TO ^ THE ROMANS
his by service and affection (^latt. 19:29). Possibly
this Rufus may have been Simon's son (Mark 15:
21), and Paul may have lived with them while a
youthful student in Jerusalem (Acts 22:3). The
tradition that Mark wrote his Gospel while at Rome
adds to the plausibility that both he and Paul refer
to the same Rufus.]" 14 Salute Asyncritus, Phlegon,
Hermes, Patrobas, Hermas, and the brethren that
are with them. ["With them" indicates another sec-
tion of the church meeting in the homes of these
men. Comp. vs. 5, 15.] 15 Salute Philologus and
Julia, Nereus and his sister, and Olympas, and all
the saints that are with them. [These apostolic salu-
tations are addressed to twenty-five individuals. Not
a large group for one as widely known as Paul in a
city as large as Rome, yet when we consider the
limited circulation of news and the meager means of
communication afforded in that day, it shows the deep
affection of the apostle that he knew the whereabouts
of so many of his brethren. Note also the w^omen
workers named in this small group. It w^as evidently
only to Corinth, and not to Rome, that Paul wrote,
"Let your women keep silence" — 1 Cor. 14 : 34 : comp.
Phil. 4 : 3.] 16 Salute one another with a holy kiss.
[Osculatory salutation has always been common in
the East (2 Sam. 20:9; Luke 7:45; Matt. 26: 49).
It early became an established practice among the
Jews, from whence it passed to the apostolic church
(1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet.
5:14). It is still retained in the Greek Church, in
which the men thus salute men, and women, women.
Paul is not teaching the Roman church a new cus-
tom, but is purifying an old one, insisting that the
salutation be holy and void of all such dissimulation
as characterized the kiss of Judas (Matt. 26:49).
His precept still applies to all our salutations, no
matter w^hat their form.] All the churches of Christ
salute you. [Having ended his own salutation. Paul
adds those of the Gentile churches which he had
just b^en visiting in collecting th^ offering (ch. 15:
COMMENDATION, SALUTATIONS, ETC. 549
26). These salutations indicate that the apostle
talked much about his letter before he wrote it.
Possibly he was drafting it as he journeyed. And
it also shows that the church at the great metropolis,
the center of government and civilization, was an
object of interest and esteem to all. Comp. ch. 1 : 8.]
17 Now I beseech you, brethren, mark them that
are causing the divisions [in Corinth, Galatia, etc.]
and occasions of stumbling, contrary to the doctrine
which ye learned [from the brethren to whom I
have sent salutations and others of their fellowship] :
and turn away from them. [In an unregenerate
world the gospel produces division (Matt. 10:34-
Z7), but these divisions are along the cleavage line
between good and evil. We are not responsible for
these divisions ; nay, we would sin if we shrank from
causing them. **But," says Lard, ''where we, by our
own errors of teaching or conduct, produce divisions
among the children of God, we sin against Christ.
Nor is it a less offense to countenance or defend
divisions, than it is to cause them. They must be
utterly disfavored by the Christian. He is not at
liberty even to feel indifferent toward them. He
must actively oppose them where they exist, and
actively endeavor to prevent them where they do not
exist." It is against division in the church, then, that
Paul warns his readers. Having named and saluted
those whose doctrine he sanctioned and approved,
he warns the church at once to be on the lookout
for any who might oppose them, and seek to divide
the church now united under them. The opening
to the Epistle to the Philippians (written four or five
years later) shows what these heretics afterwards did
at Rome (Phil. 1 : 15-18; 3 : 2, 3, 17-19). Their appear-
ance at Antioch, in Galatia and at Corinth made
Paul sure that they would also invade Rome. Those
whom Paul commended could, out of their own
observation and experience, tell the Roman church
what evil these pernicious Judaizers had done (Acts
15 : 1 seq. ; Gal. 1 : 6 seq. ; 3 : 1 seq. ; Col. 2 : 8-23 ; 2
550 EPISTLE TO THE ROMANS
Cor. 11:13 scq.). At the time of Paul's writing the
orthodox leaders appear to have been able to keep
the church in unity.] 18 For they that are such
serve not our Lord Christ, but their own belly
[''Belly" is meant to express all the appetites of the
carnal life. The heretics here referred to, being
mediocre and insufhcient teachers in the true faith,
resorted to the artifice of stirring up factions for
the purpose of obtaining therefrom physical and
pecuniary support. (Comp. Phil. 3:19.) Their
breed is not extinct. There are many who shine as
heretics who would pass their lives in obscurity if
they were orthodox, and there are also many who
amass fortunes preaching lies who would live at a
poor, starving rate if they preached the truth. But
nothing better can be expected of the devotees of
the belly] ; and by their smooth and fair speech they
beguile the hearts of the innocent. [They succeeded,
not by the inherent power of what they taught, but
by the insidious manner in which they taught it.
"Truth," says Trapp, "persuadeth by teaching, it doth
not teach by persuading." It has always been a
characteristic of truth that it comes to us in plain
and simple garb, rugged, unadorned (Matt. 11:20;
Acts 4:13; 1 Cor. 1:21-31; 2:1-16; 2 Cor. 3:12, 13;
10:10; 11:6; Jas. 3:17), and its rival, error, sits in
the seat of the mighty, speaks with all subtilty and
charms with rhetoric and oratorical display — Acts
8:9; 13:10; 12:21-23; 1 Cor. 8:1, 2; 1 Tim. 6:3-5;
2 Tim. Z\7, 8.] 19 For your obedience is come
abroad unto all men. I rejoice therefore over you:
but I would have you wise unto that which is good,
and simple unto that which is evil. [I warn you,
for your obedience and docility, being so notorious,
will sooner or later draw them to seek you as an
enticing spoil. The apostle rejoiced in their sim-
plicity, yet urges them to be careful in whom they
placed their trust. (Comp. Matt. 10:16; John 10:
4, 5; 1 Cor. 14:20; 2 Cor. 11:3.) If the church
could only attain the paradoxical state of being sim-
COMMENDATION, SALUTATIONS, ETC. 551
pie toward Christ, and wise toward those who pervert
his word, sectarianism, with its divisions, would be
at an end.] 20 And the God of peace shall bruise
Satan under your feet shortly. [Bruise is equivalent
to ^^crush." (See Gen. 3:15; 2 Cor. 11:12-15.) If
the Roman Christians hearkened to the apostle as to
these open, material, visible enemies, they would
quickly gain a victory over the supreme spiritual
and invisible leader who inspired them. Thus the
God of peace (not of division) would triumph over
the prince of all strife. Life's battle is brief, and
the Christian soldier who is steadfast soon gains the
victory and is honorably discharged.] The grace of
our Lord Jesus Christ be with you. [The apostle
ends the personal section of his salutations with a
blessing, after which he presents in another division
the salutations of other friends.] 21 Timothy [Acts
16: 1-4; 2 Cor. 1 : 1, and Epistles to Timothy] my fel-
low-worker saluteth you; and Lucius [Acts 13: 1 (?)]
and Jason [Acts 17:5, 6, 7, 9 (?)] and Sosipater
[Acts 20:4 (?)], my kinsmen. [If Paul's colaborers
were known personally to churches to which he
addressed Epistles, he evidently inserted their names
with his own at the beginning of the Epistle (see
1 and 2 Corinthians, Philippians, Colossians, 1 and 2
Thessalonians) ; but where they were only known
by reputation, he appears to have merely subjoined
their salutations as he has done here.] 22 I Tertius,
who write the epistle, salute you in the Lord. [Paul
habitually used amanuenses (Gal. 6:11; Col. 4:18;
2 Thess. 3:17). Tertius, the penman of this Epistle,
and known to us only here, shows to us by his
salutation that he was no mere hireling in this serv-
ice.] 23 Gaius my host, and of the whole church,
saluteth you. [Very likely the Gaius of 1 Cor. 1 : 14.
The name is found elsewhere (Acts 19:29; 20:4;
3 John 1). This Gaius evidently entertained Paul
at the time the Epistle was written, and at least
occasionally, probably to hear Paul preach, the many
sections of the entire Corinthian church met at his
552 EPISTLE TO THE ROMANS
house. It must have been a capacious home — Acts
18:8-11.] Erastus [possibly the person mentioned
at Acts 19:22 and 2 Tim. 4:20] the treasurer of the
city saluteth you, and Quartus the brother. [Here
end the salutations, and there follows the most con-
densed yet most comprehensive benediction ever
penned.] 25 Now to him that is able to establish
you [i. e., to the one who has given you an eternal
foundation for your life (Matt. 7:24-27) and is able
to build you as enduring material thereon (1 Cor.
3:10-17). Comp. ch. 1:11] according to my gospel
and the preaching of Jesus Christ [Establish you ac-
cording to, or in conformity with, the terms, con-
ditions, means, grace and power found in that gospel
which was revealed to me personally (Rom. 2:16;
Gal. 1:11-17), even the heavenly truth contained in
the preaching of Jesus Christ, who is the core and
heart of that gospel. (Comp. ch. 1:3; 2:16; 10:8-
12 ; Gal. 1 : 6-8.) Paul's gospel did not differ from
that committed to the twelve, but he calls it spe-
cifically '*my gospel" because it was delivered to
him in lessons where he was the sole pupil (Gal. 1 :
12), and because his spiritual discernment, coupled
with his special commission as apostle to the Gen-
tiles, enabled him to see clearly two things in the
gospel which were but faintly comprehended by the
others ; viz., that gospel salvation is wholly gratuitous
and is not partly gratuitous and partly a matter of
purchase by obedience to the Mosaic law (Gal. 5:1-
12) ; that it is universal to all who are obedient unto
the faith, and is in no sense confined to the Jews or
their proselytes — Gal. 3:26-29], according to the
revelation of the mystery which hath been kept in
silence through times eternal [Establish you by the
gospel and preaching which accords with or is true
to the revelation or unveiling of the great mystery
or secret ; i. e., the divine purpose of God to save the
world by the sacrifice of his Son — a secret of times
eternal (2 Tim. 1:9; Tit. 1:2), known only to the
Father, and therefore capable of no revelation till
COMMENDATION, SALUTATIONS, ETC. 553
his voice broke silence as to it. Comp. Matt. 24:36;
Mark 13:32; 1 Pet. 1:12; Acts 1:7], 26 but now is
manifested, and by the scriptures of the prophets,
according to the commandment of the eternal God,
is made known unto all the nations unto obedience
of faith [Comp. Col. 1:26; 4:4; Gal. 1 : 12, 16; 1 Cor.
2 : 10. "Manifested . . . made known." These two
words express the two phases of revelation. Christ
himself was the manifestation (Luke 2:30-32; John
1:14-18; 2:11; Heb. 1:3), the Light of the world
(John 1 : 4-9 ; John 8 : 12) ; but this manifestation is
introduced, interpreted, explained, "made known" by
the Scriptures of the Old and New Testament
writers or prophets, the former with their types,
shadows and forecasts (Luke 24:25-27; Gal. 4:21-
31; Col. 2:16, 17; Heb. 8:5; 9:9; 10:1-9), the latter
with their gospel sermons and doctrinal epistles (1
Cor. 15:1; Gal. 1:11; 1 John 1:1-3). And these
Scriptures were written for that purpose, not at the
motion, option or choice of the writers, but by
order and command of God himself (Deut. 5:22; Jer.
36:27, 28; 2 Pet. 1:20, 21; 1 Cor. 2: 13; 2 Tim. 3: 16),
that men might know, and, knowing, might believe
and obey, the gospel in its conditions and be saved
thereby. Thus the apostle assures us that the
Father, who gave us the Christ, gave us also correct
biographies as to his incarnation, miracles, life, death,
resurrection and coronation ; that the God who gave
us a gospel also insured to us the preservation of it
in an efficient and effective form in the record which
he commanded; that the Lord who gave us a church
has also provided for the perpetual safeguarding of
its plans, specifications and model as designed in his
holy mountain (Heb. 8:5), preserving them forever
in those Chronicles of his kingdom which we call
the Bible. Common sense should tell us this, even
if Paul had kept silence. How could we attribute
infinite wisdom to a God who sacrificed his Son to
make a gospel and then neglected to preserve that
gospel that it might be used for the purposes for
554 EPISTLE TO THE ROMANS
which it was prepared at so much cost? ^loreover,
this passage shows that God himself, back of the
human penman, wrote the Bible; for he, and not
they — no, not even the angels (1 Pet. 1 : 10, 12) —
knew the secret which these Scriptures were reveal-
ing. Yea, he wrote it for thie universal instruction
of the unborn church in matters which no human
wisdom could discover for itself. Therefore, whoso
strikes at the Old Testament would destroy the
foundation of the New, would annul what God has
commanded, obliterate wdiat God has revealed, and
rob the dying world of the gospel, the salvation and
the Christ which God has given. The one who
attempts to do this thing (God be praised, he can
not succeed save for a brief season — Rev. 11:3-12)
would destroy God's means of life, and would leave
the world, "all nations,'' with their teeming but
helpless millions to perish without hope, setting his
wisdom against that of "the only Wise." Such an
one rivals the devil, both in unfeeling heartlessness
and in supreme presumption] : 27 to the only wise
God, through Jesus Christ, to whom be the glory for
ever. Amen. [Owing to difference in Greek and
English construction, the long sentence beginning
with verse 25 is grammatically incomplete as ren-
dered in English. If, however, the "to whom" of the
last phrase be changed to read "to him," the sense
is complete and plain. "To him that is able ... to
him be the glory." The whole passage, then, is an
ascription of praise, with reasons for it injected in
the form of a parenthesis. It is an implied prayer
for the safety of the Roman church expressed in the
form of a burst of confident praise to him in whom
that safety lay. Of this benediction GifTord thus
writes : "Comparing it with the introduction in
chapter 1, we find in both the same fundamental
thoughts of the Epistle : 'the power of God unto
salvation' (1:16), the gospel entrusted to Paul for
the Gentiles (1:5), the testimony of the prophets
(1:2), the 'obedience of the faith' (1:5), the accept-
COMMENDATION, SALUTATIONS, ETC. 555
ance of all nations (1:5, 14-16)— all these thoughts
are here gathered up into one harmonious burst of
'wonder, love and praise.' " Thus the conclusion of
the Epistle swings back to the beginning, so that
the whole instruction assumes the form of the circle,
symbol of its divine perfection, its unending
authority,
DATE DUE
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