Skip to main content

Full text of "Works"

See other formats 


OJ 

--        ~CNI 

g CO 

ga CD 

^ LO 

^— ^^^^ 

^CD 


i! 


H'* Mi'     I   I' 


CO 


I 


pliit 

ill  i!  Ijii'ii' i!t 

1  iiilli  !'l!iii:iiiiii!!i!!!;t;!;!'  'i^i-    ■■ 


iiiii;!:  ii!i'|!i:r; 


!ii,t  (• 


.tlljlilililiiplliiiliiiiiiiiiiiliilli;. 
il      i!  lliiii'iii!'''^^' 


I  It! ill 

[I       ;  ilj  :it;s;j      1     i  I'.iiil 

I     i^ill  illr 

111  |l!  !  !::i;|;;|!i';i 

illlillilliiili;;.,. 
in  :,;i    llili'i!::;!:! 


Digitized  by  the  Internet  Archive 

in  2010  with  funding  from 

University  of  Toronto 


http://www.archive.org/details/workslock08lock 


i 


\&^^^  THE 


WORKS 


OF 


JOHN    LOCKE. 


A  NEW  EDITION,  CORRECTED. 


V 


C 


IN  TEN  VOLUMES. 
VOL.  VIII. 


LONDON : 

PRINTED  FOR  THOMAS  TEGG  ;  W.  SHARPE  AND  SON  ;  G.  OFFOR ; 
G.  AND  J.  ROBINSON;  J.  EVANS  AND  CO.:  ALSO  R.  GRIFFIN 
AND  CO.  GLASGOW;  AND  J.  GUMMING,  DUBLIN. 

1823. 


c  :   ?irf 


LONDON: 

PRINTED  BY  THOMAS  DAMSON,  WHITEFRIARS. 


;  i  i 


CONTENTS 


EIGHTH    VOLUME. 


Page 
An  Essay  for  the  Understanding  of  St.  Paul's  Epistles,  by 

consulting  St.  Paul  himself  .          .         .         •         .         1 

A  Paraphrase  and  Notes  on  St.  Paul's  Epistle  to  the  Gala- 

tians 25 

A  Paraphrase  and  Notes  on  St.  Paul's  First  Epistle  to  the 

Corinthians         ........       73 

A  Paraphrase  and  Notes  on  St.  Paul's  Second  Epistle  to 

the  Corinthians 184 

A    Paraphrase   and   Notes   on    St.  Paul's   Epistle   to  the 

Romans 245 

A  Paraphrase  and  Notes  on  St.  Paul's  Epistle  to  the  Ephe- 

sians  .........     387 

Index. 


PARAPHRASE  AND  NOTES 


EPISTLES  OF  ST.  PAUL 

TO   THE 

GALATIANS,    CORINTHIANS,    ROMANS,    EPHESIANS. 

TO    WHICH    IS    PREFIXED, 

AN   ESSAY 

FOR   THE 

UNDERSTANDING  OF  ST.  PAUL'S  EPISTLES, 
BY    CONSULTING   ST.  PAUL   HIMSELF. 


VOL.  VI I L 


AM 


ESSAY 


FOR  THE  UNDERSTANDING  OF 


ST.    PAULS    EPISTLES, 


BY  CONSULTING  ST.  PAUL  HIMSELF. 


THE  PREFACE. 

To  go  about  to  explain  any  of  St.  Paul's  epistles, 
after  so  great  a  train  of  expositors  and  commentators, 
might  seem  an  attempt  of  vanity,  censurable  for  its 
Heedlessness,  did  not  the  daily  and  approved  examples 
of  pious  and  learned  men  justify  it.  This  may  be 
some  excuse  for  me  to  the  pubHc,  if  ever  these  follow- 
ing papers  should  chance  to  come  abroad  :  but  to  my- 
self, for  whose  use  this  work  was  undertaken,  I  need 
make  no  apology.  Though  I  had  been  conversant  in 
these  epistles,  as  well  as  in  other  parts  of  sacred  Scrip- 
ture, yet  I  found  that  I  understood  themjiot ;  I  mean 
the  doctrinal  and  discursive  parts  of  them  :  though  the 


4  Preface. 

practical  directions,  which  are  usually  dropped  in  the 
latter  part  of  eacli  epistle,  appeared  to  me  very  plain, 
intelliizible,  and  instructive. 

I  did  not,  when  I  reflected  on  it,  very  much  wonder 
that  this  part  of  sacred  Scripture  had  difficulties  in  it : 
many  causes  of  obscurity  did  readily  occur  to  me.  The 
nature  of  epistolary  writings  in  general  disposes  the 
writer  to  pass  by  the  mentioning  of  many  things,  as 
well  known  to  him  to  whom  his  letter  is  addressed, 
which  are  necessary  to  be  laid  open  to  a  stranger,  to 
make  him  comprehend  what  is  said  :  and  it  not  seldom 
falls  out  that  a  well-penned  letter,  which  is  very  easy 
and  intelligible  to  the  receiver,  is  very  obscure  to  a 
stranger,  who  hardly  knows  what  to  make  of  it.  The 
matters  that  St.  Paul  writ  about  were  certainly  things 
well  known  to  those  he  writ  to,  and  which  they  had 
some  peculiar  concern  in  ;  which  made  them  easily 
apprehend  his  meaning,  and  see  the  tendency  and  force 
of  his  discourse.  But  we  having  now,  at  this  distance, 
no  information  of  the  occasion  of  his  writing,  little  or 
no  knowledge  of  the  temper  and  circumstances  those 
he  writ  to  were  in,  but  what  is  to  be  gathered  out  of 
the  epistles  themselves  ;  it  is  not  strange  that  many 
things  in  them  lie  concealed  to  us,  wdiich,  no  doubt, 
they  who  were  concerned  in  the  letter  understood  at 
first  sight.  Add  to  this,  that  in  many  places  it  is 
manifest  he  answers  letters  sent,  and  questions  proposed 
to  him,  which,  if  we  had,  would  much  better  clear 
those  passages  that  relate  to  them  than  all  the  learned 
notes  of  critics  and  commentators,  who  in  after-times 
fill  us  with  their  conjectures  ;  for  very  often,  as  to  the 
matter  in  hand,  they  are  nothing  else. 

The  language  wherein  these  epistles  are  writ  is  ano- 
ther, and  that  no  small  occasion  of  their  obscurity  to  us 
now  :  the  words  are  Greek  ;  a  language  dead  many  ages 
since  ;  a  language  ofa  very  witty,  volatile  people,  seekers 
after  novelty,  and  abounding  with  variety  of  notions 
and  sects,  to  wdiich  they  ap})lied  the  terms  of  their  com- 
mon tongue  with  great  liberty  and  variety  :  and  yet  this 
makes  but  one  small  part  of  the  difficulty  in  the  lan- 
guage of  these  epistles  j  there  is  a  peculiarity  in  it  that 


Preface.  5  < 

much  more  obscures  and  perplexes  tlie  meaning  of  these 
writings  than  what  can  be  occasioned  by  the  looseness 
and  variety  of  tb.e  Greek  tongue.  The  terms  are  Greek, 
but  the  idiom,  or  turn  of  the  phrases,  may  be  truly  said 
to  be  Hebrew  or  Syriac.  The  custom  and  familiarity 
of  which  tongues  do  sometimes  so  far  influence  the  ex- 
pressions in  these  epistles,  that  one  may  observe  the  force 
of  the  Hebrew  conjugations,  particularly  that  of  Hiphil, 
given  to  Greek  verbs,  in  a  way  unknown  to  the  Gre- 
cians themselves.  Nor  is  this  all ;  the  subject  treated  of 
in  these  epistles  is  so  wholly  new,  and  the  doctrines 
contained  in  them  so  perfectly  remote  from  the  notions 
that  mankind  were  acquainted  with,  that  most  of  the 
important  terms  in  it  have  quite  another  signification 
from  what  they  have  in  other  discourses.  So  that  put- 
ting all  together,  we  may  truly  say  that  the  New  Testa- 
ment is  a  book  written  in  a  language  peculiar  to  itself. 
To  these  causes  of  obscurity,  common  to  St.  Paul, 
with  most  of  the  other  penmen  of  the  several  books  of 
the  New  Testament,  we  may  add  those  that  are  peculiarly 
his,  and  owing  to  his  style  and  temper.  He  was,  as  it 
is  visible,  a  m.an  of  quick  thought  and  warm  temper, 
mighty  well  versed  in  the  writings  of  the  Old  Testament, 
and  full  of  the  doctrine  of  the  new.  All  this  put  toge- 
ther, suggested  niatter  to  him  in  abundance  on  those 
subjects  which  came  in  his  way  :  so  that  one  may  con- 
sider him,  when  he  was  writing,  as  beset  with  a  crowd 
of  thoughts,  all  striving  for  utterance.  In  this  posture 
of  mind  it  was  almost  impossible  for  him  to  keep  that 
slow  pace,  and  observe  minutely  that  order  and  method 
of  ranging  all  he  said,  from  which  results  an  easy  and 
obvious  perspicuity.  To  this  plenty  and  vehemence 
of  his  may  be  imputed  those  many  large  parentheses 
which  a  careful  reader  may  observe  in  his  epistles. 
Upon  this  account  also  it  is,  that  he  often  breaks  off  in 
the  middle  of  an  argument,  to  let  in  some  new  thought 
suggested  by  his  own  words  ;  whicli  having  pursued  and 
explained,  as  far  as  conduced  to  his  present  purpose,  he 
re-assumes  again  the  thread  of  his  discourse,  and  goes 
on  with  it,  without  taking  any  notice  that  he  returns 
again  to  what  he  had  been  before  saying  j  though  some- 


6  Preface. 

times  it  be  so  far  off,  that  it  may  well  have  slipped  out  of 
his  mind,  and  requires  a  very  attentive  reader  to  ob- 
serve, and  so  bring  the  disjointed  members  together,  as 
to  make  up  the  connexion,  and  see  how  the  scattered 
parts  of  the  discourse  hang  together  in  a  coherent, 
well-agreeing  sense,  that  makes  it  all  of  a  piece. 

Besides  the  disturbance  in  perusing  St.  Paul's  epistles> 
from  the  plenty  and  vivacity  of  his  thoughts,  which  may 
obscure  his  method,  and  often  hide  his  sense  from  an 
unwary  or  over-hasty  reader ;  the  frequent  changing  of 
the  personage  he  speaks  in  renders  the  sense  very  un- 
certain, and  is  apt  to  mislead  one  that  has  not  some  clue 
to  guide  him  ;  sometimes  by  the  pronoun,  I,  he  means 
himself;  sometimes  any  Christian  ;  sometimes  a  Jew, 
and  sometimes  any  man,  &c.  If  speaking  of  himself, 
in  the  first  person  singular,  has  so  various  meanings  ; 
his  use  of  the  first  person  plural  is  with  a  far  greater 
latitude,  sometimes  designing  himself  alone,  sometimes 
those  with  himself,  v.hom  he  makes  partners  to  the 
epistles  ;  sometimes  with  himself,  comprehending  the 
other  apostles,  or  preachers  of  the  Gospel,  or  Christians : 
nay,  sometimes  he  in  that  way  speaks  of  the  converted 
Jews,  other  times  of  the  converted  Gentiles,  and  some- 
times of  others,  in  a  more  or  less  extended  sense,  every 
one  of  which  varies  the  meaning  of  the  place,  and  makes 
it  to  be  differently  understood.  I  have  forborne  to 
trouble  the  reader  with  examples  of  them  here.  If  his 
own  observation  hath  not  already  furnished  him  with 
them,  the  following  Paraphrase  and  Notes,  I  suppose, 
will  satisfy  him  in  the  point. 

In  the  current  also  of  his  discourse  he  sometimes 
drops  in  the  objections  of  others,  and  his  answers  to 
them,  without  any  change  in  the  scheme  of  his  language, 
that  might  give  notice  of  any  other  speaking  besides 
himself.  This  requires  great  attention  to  observe ;  and 
yet,  if  it  be  neglected  or  overlooked,  will  make  the 
reader  very  much  mistake  and  misunderstand  his  mean- 
ing, and  render  the  sense  very  perplexed. 

These  are  intrinsic  difficulties  arising  from  the  text 
itself,  whereof  there  might  be  a  great  many  other  named, 
the  as  uncertainty,  sometimes,  who  are  the  persons  he 


Preface.  7 

speaks  to,  or  the  opinions,  or  practices,  which  he  has  in 
his  eye,  sometimes  in  alluding  to  them,  sometimes  in 
his  exhortations  and  reproofs.  But  those  above-men- 
tioned being  the  chief,  it  may  suffice  to  have  opened 
our  eyes  a  little  upon  them,  which,  well  examined,  may 
contribute  towards  our  discov^ery  of  the  rest. 

To  these  we  may  subjoin  two  external  causes,  that 
have  made  no  small  increase  of  the  native  and  original 
difficulties,  that  keep  us  from  an  easy  and  assured  dis- 
covery of  St.  Paul's  sense,  in  many  parts  of  his  epistles; 
and  those  are, 

First,  The  dividing  of  them  into  chapters  and  verses, 
as  we  have  done ;  whereby  they  are  so  chopped  and 
minced,  and,  as  they  are  now  printed,  stand  so  broken 
and  divided,  that  not  only  the  common  people  take  the 
verses  usually  for  distinct  aphorisms  ;  but  even  men  of 
more  advanced  knowledge,  in  reading  them,  lose  very 
much  of  the  strength  and  force  of  the  coherence  and 
the  light  that  depends  on  it.  Our  minds  are  so  weak 
and  narrow,  that  they  have  need  of  all  the  helps  and 
assistances  that  can  be  procured,  to  lay  before  them  un- 
disturbedly the  thread  and  coherence  of  any  discourse  -y. 
by  which  alone  they  are  truly  improved,  and  led  into 
the  genuine  sense  of  the  author.  When  the  eye  is  con- 
stantly disturbed  in  loose  sentences,  that  by  their  stand- 
ing and  separation  appear  as  so  many  distinct  frag- 
ments ;  the  mind  will  have  much  ado  to  take  in,  and 
carry  on  in  its  memory,  an  uniform  discourse  of  de- 
pendent reasonings ;  especially  having  from  the  cradle 
been  used  to  wrong  impressions  concerning  them,  and 
constantly  accustomed  to  hear  them  quoted  as  distinct 
sentences,  without  any  limitation  or  explication  of  their 
precise  meaning,  from  the  place  they  stand  in,  and  the 
relation  they  bear  to  what  goes  before,  or  follows. 
These  divisions  also  have  given  occasion  to  the  reading 
these  epistles  by  parcels,  and  in  scraps,  which  has  farther 
confirmed  the  evil  arising  from  such  partitions.  And 
I  doubt  not  but  every  one  will  confess  it  to  be  a  very 
unlikely  way,  to  come  to  the  understanding  of  any  other 
letters,  to  read  them  piece-meal,  a  bit  to-day,  and  ano- 
ther scrap  to-morrow,  and  so  on  by  broken  intervals ; 


8  Preface. 

especially  if  the  pause  and  cessation  should  be  made,  at* 
the  chapters  the  apostle's  epistles  are  divided  into,  do 
end  sometimes  in  the  middle  of  a  discourse,  and  some- 
times in  the  middle  of  a  sentence.  It  cannot  therefore 
but  be  wondered  that  that  should  be  permitted  to  be 
done  to  holy  writ,  which  would  visibly  disturb  the 
sense,  and  hinder  the  understanding  of  any  other  book 
whatsoever.  If  Tully's  epistles  were  so  printed,  and 
so  used,  I  ask,  Whether  they  would  not  be  much  harder 
to  be  understood,  less  easy,  and  less  pleasant  to  be  read, 
by  much,  than  now  they  are  ? 

How  plain  soever  this  abuse  is,  and  what  prejudice 
soever  it  does  to  the  understanding  of  the  sacred  Scrip- 
ture, yet  if  a  Bible  was  printed  as  it  should  be,  and  as 
the  several  parts  of  it  were  writ,  in  continued  discourses, 
where  the  argument  is  continued,  I  doubt  not  but  the 
several  parties  would  complain  of  it,  as  an  innovation, 
and  a  dangerous  change  in  the  publishing  those  holy 
books.  And  indeed,  those  who  are  for  maintaining 
their  opinions,  and  the  systems  of  parties,  by  sound  of 
words,  with  a  neglect  of  the  true  sense  of  Scripture, 
would  have  reason  to  make  and  foment  the  outcry. 
They  would  most  of  them  be  immediately  disarmed  of 
their  great  magazine  of  artillery,  wherewith  they  defend 
themselves  and  fall  upon  others.  If  the  holy  Scrip- 
ture were  but  laid  before  the  eyes  of  Christians,  in  its 
connexion  and  consistency,  it  would  not  then  be  so 
easy  to  snatch  out  a  few  words,  as  if  they  were  separate 
from  the  rest,  to  serve  a  purpose,  to  which  they  do  not 
at  all  belong,  and  with  which  they  have  nothing  to  do. 
But  as  the  matter  now  stands,  he  that  has  a  mind  to  it, 
may  at  a  cheap  rate  be  a  notable  champion  for  the  truth, 
that  is,  for  the  doctrines  of  the  sect  that  chance  or 
interest  has  cast  him  into.  He  need  but  be  furnished 
with  verses  of  sacred  Scripture,  containing  words  and 
expressions  that  are  but  flexible  (as  all  general  obscure 
and  doubtful  ones  are),  and  his  system,  that  has  appro- 
priated them  to  the  orthodoxy  of  his  church,  makes 
them  immediately  strong  and  irrefragable  arguments 
for  his  opinion.  This  is  the  benefit  of  loose  sentences, 
and  Scripture  crumbled  into  verses,  which  quickly  turn 


Preface.  {> 

into  independent  aphorisms.  But  if  the  quotation  in 
the  verse  produced  were  considered  as  a  part  of  a  con- 
tinued coherent  discourse,  and  so  its  sense  were  limited 
by  the  tenour  of  the  context,  most  of  these  forward  and 
warm  disputants  would  be  quite  stripped  of  those, 
which  they  doubt  not  now  to  call  spiritual  weapons;  and 
they  would  have  often  nothing  to  say,  that  would  not 
show  their  weakness,  and  manifestly  fly  in  their  faces. 
I  crave  leav^e  to  set  down  a  saying  of  the  learned  and  ju- 
dicious Mr.  Selden :  "  In  interpreting  the  Scripture," 
says  he,  **  many  do  as  if  a  man  should  see  one  have  ten 
pounds,  which  he  reckoned  by  1, 2,  3, 4, 5, 6, 7>  §»  9, 10, 
meaning  four  was  but  four  units,  and  five  five  units,  &c. 
and  that  he  had  in  all  but  ten  pounds :  the  other  that 
sees  him,  takes  not  the  figures  together  as  he  doth,  but 
picks  here  and  there ;  and  thereupon  reports  that  he 
had  five  pounds  in  one  bag,  and  six  pounds  in  an  ano- 
ther bag,  and  nine  pounds  in  another  bag,  &c.  when  as, 
in  truth,  he  has  but  ten  pounds  in  all.  So  we  pick  out 
a  text  here  and  there,  to  make  it  serve  our  turn  ; 
whereas  if  we  take  it  altogether,  and  consider  what 
went  before,  and  what  followed  after,  we  should  find 
it  meant  no  such  thing." 

I  have  heard  sober  Christians  very  much  admire, 
why  ordinary  illiterate  people,  who  were  professors,  that 
showed  a  concern  for  rehgion,  seemed  much  more  con- 
versant in  St.  Paul's  epistles  than  in  the  plainer,  and 
(as  it  seemed  to  them)  much  more  intelligible  parts  of 
the  New  Testament ;  they  confessed,  that,  though  they 
read  St.  Paul's  epistles  with  their  best  attention,  yet 
they  generally  found  them  too  hard  to  be  mastered ; 
and  they  laboured  in  vain  so  far  to  reach  the  apostle's 
meaning,  all  along  in  the  train  of  what  he  said,  as  to 
read  them  with  that  satisfaction  that  arises  from  a  feel- 
ing that  we  understand  and  fully  comprehend  the  force 
and  reasoning  of  an  author ;  and  therefore  they  could 
not  imagine  what  those  saw  in  them,  whose  eyes  they 
thought  not  much  better  than  their  own.  But  the  case 
was  plain  ;  these  sober  inquisitive  readers  had  a  mind  to 
see  nothing  in  St.  Paul's  epistles  but  just  what  he 
meant  j  whereas  those  others,  of  a  quicker  and  gayer 


10  Preface. 

sight,  could  see  in  them  what  they  pleased.  Nothing 
is  more  acceptable  to  fancy  than  pliant  terms,  and 
expressions  that  are  not  obstinate ;  in  such  it  can  find 
its  account  with  delight,  and  withthem  be  illuminated, 
orthodox,  infallible  at  pleasure,  and  in  its  own  way. 
But  where  the  sense  of  the  author  goes  visibly  in  its  own 
train,  and  the  words,  receiving  a  determined  sense  from 
their  companions  and  adjacents,  will  not  consent  to 
give  countenance  and  colour  to  what  is  agreed  to  be 
right,  and  must  be  supported  at  any  rate,  there  men  of 
established  orthodoxy  do  not  so  well  find  their  satis- 
faction. And  perhaps,  if  it  were  well  examined,  it 
would  be  no  very  extravagant  paradox  to  say,  that 
there  are  fewer  that  bring  their  opinions  to  the  sacred 
Scripture,  to  be  tried  by  that  infallible  rule,  than  bring 
the  sacred  Scriptur-e  to  their  opinions,  to  bend  it  to 
them,  to  make  it,  as  they  can,  a  cover  and  guard  to 
them.  And  to  this  purpose,  its  being  divided  into 
verses,  and  brought,  as  much  as  may  be,  into  loose  and 
general  aphorisms,  makes  it  most  useful  and  service- 
able. And  in  this  lies  the  other  great  cause  of  ob- 
scurity and  perplexedness  which  has  been  cast  upon 
St.  Paul's  epistles  from  without. 

St.  Paul's  epistles,  as  they  stand  translated  in  our 
English  Bibles,  are  now,  by  long  and  constant  use,  be- 
come a  part  of  the  English  language,  and  common 
phraseology,  especially  in  matters  of  religion :  this  every 
one  uses  familiarly,  and  thinks  he  understands  ;  but  it 
must  be  observed,  that  if  he  has  a  distinct  meaning 
when  he  uses  those  words  and  phrases,  and  knows  him- 
self what  he  intends  by  them,  it  is  always  according  to 
the  sense  of  his  own  system,  and  the  articles,  or  inter- 
pretations, of  the  society  he  is  engaged  in.  So  that  all 
this  knowledge  and  understanding,  which  he  has  in  the 
use  of  these  passages  of  sacred  Scripture,  reaches  no 
farther  than  this,  that  he  knows  (and  that  is  very  well) 
what  he  himself  says,  but  thereby  knows  nothing  at  all 
what  St.  Paul  said  in  them.  The  apostle  writ  not  by 
that  man's  system,  and  so  his  meaning  cannot  be  known 
by  it.  This  being  the  ordinary  way  of  understanding 
the  epistles,  and  every  sect  being  perfectly  orthodox  in 


Preface.  1 1 

his  own  judgment ;  what  a  great  and  invincible  dark- 
ness must  this  cast  upon  St.  Paul's  meaning,  to  all  those 
of  that  way,  in  all  those  places  where  his  thoughts  and 
sense  run  counter  to  what  any  party  has  espoused  for 
orthodox ;  as  it  must,  unavoidably,  to  all  but  one  of  the 
different  systems,  in  all  those  passages  that  any  way  re- 
late to  the  points  in  controversy  between  them  ! 

This  is   a  mischief,  which  however  frequent,  and 
almost  natural,  reaches  so  far,  that  it  would  justly  make 
all  those  who  depend  upon  them  wholly  diffident  of 
commentators,  and  let  them  see  how  little  help  was  to 
be  expected  from  them,  in  relying  on  them  for  the  true 
sense  of  the  sacred  Scripture,  did  they  not  take  care  to 
help  to  cozen  themselves,  by  choosing  to  use  and  pin 
their  faith   on  such  expositors  as  explain  the  sacred 
Scripture  in  favour  of  those  opinions  that  they  before- 
hand have  voted  orthodox,  and  bring  to  the  sacred 
Scripture,  not  for  trial,  but  confirmation.     Nobody  can 
think  that  any  text  of  St.  Paul's  epistles  has  two  con- 
trary meanings ;  and  yet  so  it  must  have,  to  two  different 
men,  who  taking  two  commentators  of  different  sects 
for  their  respective  guides  into  the  sense  of  any  one  of 
the  epistles,  shall  build  upon  their  respective  expositions. 
We  need  go  no  further  for  a  proof  of  it  than  the  notes 
of  the  two  celebrated  commentators  on  the  New  Testa- 
ment, Dr.  Hammond  and  Beza,  both  men  of  parts  and 
learning,   and  both  thought,  by  their  followers,  men 
mighty  in  the  sacred  Scriptures.     So  that  here  we  see 
the  hopes  of  great  benefit  and  light,  from  expositors  and 
commentators,  is  in  a  great  part  abated  ;  and  those  w^ho 
have  most  need  of  their  help  can  receive  but  little  from 
them,  and  can  have  very  little  assurance  of  reaching  the 
apostle's  sense,  by  what  they  find  in  them,  w^hilst  matters 
remain  in  the  same  state  they  are  in  at  present.     For 
those  who  find  they  need  help,  and  would  borrow  light 
from  expositors,  either  consult  only  those  who  have  the 
good  luck  to  be  thought  sound  and  orthodox,  avoiding 
those  of  different  sentiments  from  themselves,  in  the 
great  and  approved  points  of  their  systems,  as  danger- 
ous and  not  fit  to  be  meddled  with  ;  or  else  with  indif- 
ferency  look  into  the  notes  of  all  commentators  pro- 


12  Preface. 

miscuously.  The  first  of  these  take  pains  only  to  con- 
firm themselves  in  the  opinions  and  tenets  they  have 
ah'eadv,  which  whether  it  be  the  w-av  to  cret  the  true 
meaning  of  wiiat  St.  Paul  delivered,  is  easy  to  deter- 
mine. The  others,  with  much  more  fairness  to  them- 
selves, though  w^ith  reaping  little  more  advantage  (un- 
less they  have  something  else  to  guide  them  into  the 
apostle's  meaning  than  the  comments  themselves),  seek 
help  on  all  hands,  and  refuse  not  to  be  taught  by  any 
one  who  offers  to  enlighten  them  in  any  of  the  dark 
passages.  But  here,  though  they  avoid  the  mischief, 
which  the  others  fall  into,  of  being  confined  in  their 
sense,  and  seeing  nothing  but  that  in  St.  Paul's  writings, 
be  it  right  or  wrong  ;  yet  they  run  into  as  great  on  the 
other  side,  and  instead  of  being  confirmed  in  the  mean- 
ing that  they  thought  they  saw  in  the  text,  are  distracted 
with  a  hundred,  suggested  by  those  they  advised  with  ; 
and  so,  instead  of  that  one  sense  of  the  Scripture,  which 
they  carried  with  them  to  their  commentators,  return 
from  them  with  none  at  all. 

This,  indeed,  seems  to  make  the  case  desperate  :  for 
if  the  comments  and  expositions  of  pious  and  learned 
men  cannot  be  depended  on,  whither  shall  we  go  for 
help  ?  To  which  I  answer,  I  would  not  be  mistaken,  as 
if  1  thought  the  labours  of  the  learned  in  this  case  wholly 
lost  and  fruitless.  There  is  great  use  and  benefit  to  be 
made  of  them,  w^hen  Ave  have  once  got  a  rule  to  know 
which  of  their  expositions,  in  the  great  variety  there  is 
of  them,  explains  the  words  and  phrases  according  to 
the  apostle's  meaning.  Until  then  it  is  evident,  from 
what  is  above  said,  they  serve  for  the  most  part  to  no 
other  use,  but  either  to  make  us  find  our  own  sense,  and 
not  his,  in  St.  Paul's  words ;  or  else  to  find  in  them  no 
settled  sense  at  all. 

Here  it  will  be  asked,  "  How  shall  we  come  by  this 
rule  you  mentioned  ?  Where  is  that  touchstone  to  be 
had,  that  will  show  us,  whether  the  meaning  we 
ourselves  put,  or  take  as  put  by  others,  upon  St. 
Paul's  words,  in  his  epistles,  be  truly  his  meaning  or 
no  ?"  I  will  not  say  the  way  which  I  propose,  and 
have  in  the  following  Paraphrase  followed,  will  make 


Preface.  13 

us  infallible  in  our  intGr])retations  of  the  apostle's  text : 
but  this  I  will  own,  that  till  I  took  this  M'ay,  St.  Paul's 
epistles,  to  me,  in  the  ordinary  way  ot"  reading  and 
studying  them,  were  very  obscure  parts  of  Scripture, 
that  left  me  almost  every  where  at  a  loss  ;  and  I  was  at 
a  great  uncertainty  in  which  of  the  contrary  senses, 
that  were  to  be  found  in  his  commentators,  he  was  to 
be  taken.  Whether  what  I  have  done  has  made  it  any 
clearer  and  more  visible,  now,  I  must  leave  others  to 
judge.  This  I  beg  leave  to  say  for  myself,  that  if  some 
very  sober,  judicious  Christians,  no  strangers  to  the 
sacred  Scriptures,  nay,  learned  divines  of  the  church  of 
England,  had  not  professed,  that  by  the  perusal  of  these 
following  papers,  they  understood  the  epistles  much 
better  than  they  did  before,  and  had  not,  with  repeated 
instances,  pressed  me  to  publish  them,  I  should  not 
have  consented  they  should  have  gone  beyond  my  own 
private  use,  for  which  they  were  at  first  designed,  and 
where  they  made  me  not  repent  my  pains. 

If  any  one  be  so  far  pleased  with  my  endeavours,  as 
to  think  it  worth  while  to  be  informed,  what  was  the 
clue  I  guided  myself  by,  through  all  the  dark  passages 
of  these  epistles,  I  shall  minutely  tell  him  the  steps  by 
which  I  was  brought  into  this  way,  that  he  may  judge 
whether  I  proceed  rationally,  upon  right  grounds,  or 
no ;  if  so  be  any  thing,  in  so  mean  an  example  as  mine, 
may  be  worth  his  notice. 

After  I  had  found,  by  long  experience,  that  the  read- 
ing of  the  text  and  comments  in  the  ordinary  way 
proved  not  so  successful  as  I  wished,  to  the  end  pro- 
posed, I  began  to  suspect,  that  in  reading  a  chapter  as 
was  usual,  and  thereupon  sometimes  consulting  exposi- 
tors upon  some  hard  places  of  it,  which  at  that  time 
most  affected  me,  as  relating  to  points  then  under  con- 
sideration in  my  own  mind,  or  in  debate  amongst  others, 
was  not  a  right  method  to  get  into  the  true  sense  of 
these  epistles.  I  saw  plainly,  after  I  began  once  to  re- 
flect on  it,  that  if  any  one  now  should  write  me  a  letter, 
as  long  as  St.  Paul's  to  the  Romans,  concerning  such  a 
matter  as  that  is,  in  a  style  as  foreign,  and  expressions 
as  dubious,  as  his  seem  to  be,  if  I  should  divide  it  into 


14  Preface. 

fifteen  or  sixteen  chapters,  and  read  of  them  one  ta- 
day,  and  another  to-morrow,  &c.  it  was  ten  to  one  I 
should  never  come  to  a  full  and  clear  comprehension  of 
it.  The  way  to  understand  the  mind  of  him  that  writ 
it,  every  one  would  agree,  was  to  read  the  whole  letter 
through,  from  one  end  to  the  other,  all  at  once,  to  see 
what  was  the  main  subject  and  tendency  of  it:  or  if  it 
had  several  views  and  purposes  in  it,  not  dependent  one 
of  another,  nor  in  a  subordination  to  one  chief  aim 
and  end,  to  discover  what  those  different  matters  were, 
and  where  the  author  concluded  one,  and  began  ano- 
ther ;  and  if  there  were  any  necessity  of  dividing  the 
epistle  into  parts,  to  make  these  the  boundaries  of  them. 

In  prosecution  of  this  thought,  I  concluded  it  neces- 
sary, for  the  understanding  of  any  one  of  St.  Paul's 
epistles,  to  read  it  all  through  at  one  sitting ;  and  to 
observe,  as  well  as  I  could,  the  drift  and  design  of  his 
writing  it.  If  the  first  reading  gave  me  some  light, 
the  second  gave  me  more ;  and  so  I  persisted  on,  reading 
constantly  the  whole  epistle  over  at  once,  till  I  came  to 
have  a  good  general  view  of  the  apostle's  main  purpose 
in  writing  the  epistle,  the  chief  branches  of  his  dis- 
course wherein  he  prosecuted  it,  the  arguments  he  used, 
and  the  disposition  of  the  whole. 

This,  I  confess,  is  not  to  be  obtained  by  one  or  two 
hasty  readings  ;  it  must  be  repeated  again  and  again, 
with  a  close  attention  to  the  tenour  of  the  discourse, 
and  a  perfect  neglect  of  the  divisions  into  chapters  and 
verses.  On  the  contrary,  the  safest  way  is  to  suppose 
that  the  epistle  has  but  one  business,  and  one  aim,  un- 
til, by  a  frequent  perusal  of  it,  you  are  forced  to  see 
there  are  distinct  independent  matters  in  it,  which  will 
forwardly  enough  show  themselves. 

It  requires  so  much  more  pains,  judgment,  and  appli- 
cation, to  find  the  coherence  of  obscure  and  abstruse 
writings,  and  makes  them  so  much  the  more  unfit  to 
serve  prejudice  and  pre-occupation,  when  found  ;  that 
it  is  not  to  be  wondered  that  St.  Paul's  epistles  have, 
with  many,  passed  rather  for  disjointed,  loose,  pious 
discourses,  full  of  warmth  and  zeal  and  overflows  of 
light,  rather  than  for  culm,  strong,  coherent  reasonings. 


Preface.  15 

tliat  carried  a  thread  of"  argument  and  consistency  all 
through  them. 

But  this  muttering  of  lazy  or  ill-disposed  readers 
hindered  me  not  from  persisting  in  the  course  I  had 
begun :  I  continued  to  read  the  same  epistle  over  and 
over,  and  over  again,  until  I  came  to  discover,  as 
appeared  to  me,  what  was  the  drift  and  aim  of  it,  and 
by  what  steps  and  arguments  St.  Paul  prosecuted  his 
purpose.  I  remembered  that  St.  Paul  was  miraculously 
called  to  the  ministry  of  the  Gospel,  and  declared  to  be 
a  chosen  vessel ;  that  he  had  the  whole  doctrine  of  the 
Gospel  from  God,  by  immediate  revelation ;  and  was 
appointed  to  be  the  apostle  of  the  Gentiles,  for  the 
propagating  of  it  in  the  heathen  world.  This  was 
enough  to  persuade  me,  that  he  was  not  a  man  of  loose 
and  shattered  parts,  incapable  to  argue,  and  unfit  to 
convince  those  he  had  to  deal  with.  God  knows  how 
to  choose  fit  instruments  for  the  business  he  employs 
them  in.  A  large  stock  of  Jewish  learning  he  had 
taken  in,  at  the  feet  of  Gamaliel ;  and  for  his  informa- 
tion in  Christian  knowledge,  and  the  mysteries  and 
depths  of  the  dispensation  of  grace  by  Jesus  Christ, 
God  himself  had  condescended  to  be  his  instructor  and 
teacher.  The  light  of  the  Gospel  he  had  received  from 
the  Fountain  and  Father  of  light  himself,  who,  I  con- 
cluded, had  not  furnished  him  in  this  extraordinary 
manner,  if  all  this  plentiful  stock  of  learning  and  illu- 
mination had  been  in  danger  to  have  been  lost,  or  proved 
useless,  in  a  jumbled  and  confused  head  ;  nor  have  laid 
up  such  a  store  of  admirable  and  useful  knowledge  in  a 
man,  who,  for  want  of  method  and  order,  clearness  of 
conception,  or  pertinency  in  discourse,  could  not  draw 
it  out  into  use  with  the  greatest  advantages  of  force 
and  coherence.  That  he  knew  how  to  prosecute  this 
purpose  with  strength  of  argumeiit  and  close  reasoning, 
without  incoherent  sallies,  or  the  intermixing  of  things 
foreign  to  his  business,  was  evident  to  me,  from  several 
speeches  of  his,  recorded  in  the  Acts  :  and  it  was  hard 
to  think,  that  a  man,  that  could  talk  with  so  much 
consistency  and  clearness  of  conviction  should  not  be 
able  to  write  without  confusion,  inextricable  obscurity. 


16  Preface. 

and  perpetual  rambling.  The  force,  order,  and  perspi- 
cuity of  those  discourses,  could  not  be  denied  to  be 
very  visible.  How  then  came  it,  that  the  like  Avas 
thought  much  wanting  in  his  epistles?  And  of  this 
there  appeared  to  me  this  plain  reason  :  the  particu- 
larities of  the  history,  in  which  these  speeches  are  in- 
serted, show  St.  Paul's  end  in  speaking  ;  which,  being 
seen,  casts  a  light  on  the  whole,  and  shows  the  perti- 
nency of  all  that  he  says.  But  his  epistles  not  being  so 
circumstantiated  ;  there  being  no  concurring  history, 
that  plainly  declares  the  disposition  St.  Paul  was  in ; 
■what  the  actions,  expectations,  or  demands  of  those  to 
^vhom  he  writ  required  him  to  speak  to,  we  are  no- 
"where  told.  All  this,  and  a  great  deal  more,  necessary 
to  guide  us  into  the  true  meaning  of  the  epistles,  is  to 
be  had  only  from  the  epistles  themselves,  and  to  be 
gathered  from  thence  with  stubborn  attention,  and  more 
than  common  application. 

This  being  the  only  safe  guide  (under  the  Spirit  of 
God,  that  dictated  these  sacred  writings)  that  can  be 
relied  on,  I  hope  I  may  be  excused,  if  I  venture  to  say 
that  the  utmost  ought  to  be  done  to  observe  and  trace 
out  St.  Paul's  reasonings ;  to  follow  the  thread  of  his 
discourse  in  each  of  his  epistles  ;  to  show  how  it  goes 
on,  still  directed  with  the  same  view,  and  pertinently 
drawing  the  several  incidents  towards  the  same  point. 
To  understand  him  right,  his  inferences  should  be 
strictly  observed  ;  and  it  should  be  carefully  examined, 
from  what  they  are  drawn,  and  what  they  tend  to.  He  * 
is  certainly  a  coherent,  argumentative, pertinent  writer; 
and  care,  I  think,  should  be  taken,  in  expounding  of 
him,  to  show  that  he  is  so.  But  though  I  say  he  has 
weighty  aims  in  his  epistles,  which  he  steadily  keeps  in 
his  eye,  and  drives  at  in  all  he  says  ;  yet  I  do  not  say, 
that  he  puts  his  discourses  into  an  artificial  method,  or 
leads  his  reader  into  a  distinction  of  his  arguments,  or 
gives  them  notice  of  new  matter,  by  rhetorical  or 
studied  transitions.  He  has  no  ornaments  borrowed 
from  the  Greek  eloquence  ;  no  notions  of  their  philo- 
sophy mixed  with  his  doctrine,  to  set  it  oti!  The  en- 
ticing words  of  man's  wisdom,  whereby  he  means  all 


Preface.  1 7 

the  studied  rules  of  the  Grecian  scliools,  which  made 
them  such  masters  in  the  art  of  speaking,  he,  as  he  says 
himself,  1  Cor.  ii.  4,  wholly  neglected.  The  reason 
whereof  lie  gives  in  the  next  verse,  and  in  otlier  places. 
But  though  politeness  of  language,  delicacy  of  style, 
fineness  of  expression,  laboured  periods,  artificial  transi- 
tions, and  a  very  methodical  ranging  of  the  parts,  witli 
such  other  embellishments  as  make  a  discourse  enter  the 
mind  smootlily,  and  strike  the  fancy  at  first  hearing, 
have  little  or  no  place  in  his  style ;  yet  coherence  of 
discourse,  and  a  direct  tendency  of  all  the  parts  of  it  to 
the  argument  in  hand,  are  most  eminently  to  be  found 
in  him.  This  I  take  to  be  his  character,  and  doubt  not 
but  it  will  be  found  to  be  so  upon  diligent  examination. 
And  in  this,  if  it  be  so,  we  have  a  clue,  if  we  will  take 
the  pains  to  find  it,  that  will  conduct  us  with  surety 
through  those  seemingly  dark  places,  and  imagined  in- 
tricacies, in  which  Christians  have  w^andered  so  far  one 
from  another,  as  to  find  quite  contrary  senses. 

Whether  a  superficial  reading,  accompanied  with  the 
common  opinion  of  his  invincible  obscurity,  has  kept 
off  some  from  seeking,  in  him,  the  coherence  of  a  dis- 
course, tending  with  close,  strong  reasoning  to  a  point ; 
or  a  seemingly  more  honourable  opinion  of  one  that 
had  been  rapt  up  into  the  third  heaven,  as  if  from  a 
man  so  warmed  and  illuminated  as  he  had  been,  no- 
thing could  be  expected  but  flashes  of  light,  and  rap- 
tures of  zeal,  hindered  others  to  look  for  a  train  of  rea- 
soning, proceeding  on  regular  and  cogent  argumenta- 
tion, from  a  man  raised  above  the  ordinary  pitch  of 
humanity,  to  a  higher  and  brighter  way  of  illumination ; 
or  else,  whether  others  were  loth  to  beat  their  heads 
ai)out  the  tenour  and  coherence  in  St.  Paul's  discourses ; 
which,  if  found  out,  possibly  might  set  them  at  a  mani- 
fest and  irreconcileable  difference  with  their  systems; 
it  is  certain  that,  whatever  hath  been  the  cause,  this 
way  ofgetting  the  true  sense  of  St.  I'aul's  epistles  seems 
not  to  have  been  much  made  use  of,  or  at  least  so  tho- 
roughly pursued,  as  I  am  apt  to  think  it  deserves. 

-For,  granting  that  he  was  full  stored  with  the  know- 
ledge of  the  things  he  treated  of  j  for  he  had  light  from 

VOL.  viri.  c 


18  Preface. 

heaven,  it  was  God  himself  furnished  him,  and  he  could 
not  want :  allowing  also  that  he  had  ability  to  make 
use  of  the  knowledge  had  been  given  him,  for  the  end 
for  which  it  was  given  him,  viz.  the  information,  con- 
viction, and  conversion  of  others ;  and  accordingly, 
that  he  knew  how  to  direct  his  discourse  to  the  point 
in  hand :  we  cannot  widely  mistake  the  parts  of  his 
discourse  employed  about  it,  when  we  have  any  where 
found  out  the  point  he  drives  at :  wherever  we  have 
got  a  view  of  his  design,  and  the  aim  he  proposed  to 
himself  in  writing,  we  may  be  sure,  that  such  or  such  an 
interpretation  does  not  give  us  his  genuine  sense,  it 
being  nothing  at  all  to  his  present  purpose.  Nay,  among 
various  meanings  given  a  text,  it  fails  not  to  direct  us 
to  the  best,  and  very  often  to  assure  us  of  the  true. 
For  it  is  no  presumption,  when  one  sees  a  man  arguing 
for  this  or  that  proposition,  if  he  be  a  sober  man,  ma- 
ster of  reason  or  comm.on  sense,  and  takes  any  care  of 
what  he  says,  to  pronounce  with  confidence,  in  several 
cases,  that  he  could  not  talk  thus  or  thus. 

I  do  not  yet  so  m.agnify  this  method  of  studying  St. 
PaiiPs  epistles,  as  well  as  other  parts  of  sacred  Scripture, 
as  to  think  it  will  perfectly  clear  every  hard  place,  and 
leave  no  doubt  unresolved.  I  know,  expressions  now  out 
of  use,  opinions  of  those  times  not  heard  of  in  our  days, 
allusions  to  customs  lost  to  us,  and  various  circumstances 
and  particularities  of  the  parties,  which  we  cannot  come 
at,  &c.  must  needs  continue  several  passages  in  the  dark, 
now  to  us,  at  this  distance,  which  shone  v/ith  full  light 
to  those  they  were  directed  to.  But  for  all  that,  the  study- 
ing of  St.  Paul's  epistles,  in  the  way  I  have  proposed, 
will,  I  humbly  conceive,  carry  us  a  great  length  in  the 
right  understanding  of  them,  and  make  us  rejoice  in 
the  light  we  receive  from  those  most  useful  parts  of  di- 
vine revelation,  by  furnishing  us  with  visible  grounds 
that  we  are  not  mistaken,  whilst  the  consistency  of  the 
discourse,  and  the  pertinency  of  it  to  the  design  he  is 
upon,  vouches  it  worthy  of  our  great  apostle.  At  least 
1  hope  it  may  be  my  excuse,  for  having  endeavoured 
to  make  St.  Paul  an  interpreter  to  me  of  his  own 
epistles. 


Preface.  19 

To  this  may  be  added  another  help,  which  St.  Paul 
himself  affords  us,  towards  the  attaining  the  true  mean- 
ing contained  in  his  epistles.     He  that  reads  him  vrith 
the  attention  I  propose  will  easily  observe,  that  as  he 
was  full  of  the  doctrine  of  the  Gospel,  so  it  lay  all  clear 
and  in  order,   open  to  his  view.     When  he  gave  his 
thoughts  utterance  upon  any  point,  the  matter  flowed 
like  a  torrent ;  but  it  is  plain,  it  was  a  matter  he  was 
perfectly  master  of:  he  fully  possessed  the  entire  revela- 
tion he  had  received  from  God ;  had  thoroughly  digested 
it ;  all  the  parts  were  formed  together  in  his  mind,  into 
one  well-contracted  harmonious  body.     So  that  he  was 
no  way  at  an  uncertainty,  nor  ever,  in  the  least,  at  a  loss 
concerning  any  branch  of  it.    One  may  see  his  thoughts 
were  all  of  a  piece  in  all  his  epistles,  his  notions  were  at 
all  times  uniform,  and  constantly  the  same,  though  his 
expressions  very  various.  In  them  he  seems  to  take  great 
liberty.     This  at  least  is  certain,  that  no  one  seems  less 
tied  up  to  a  form  of  words.     If  tlien,  having,  by  the 
method  before  proposed,  got  into  the  sense  of  the  several 
epistles,  we  will  but  compare  what  he  says,  in  the  places 
where  he  treats  of  the  same  subject,  we  can  hardly  be 
mistaken  in  his  sense,  nor  doubt  what  it  was  that  he  be- 
lieved and  taught,  concerning  those  points  of  the  Chri- 
stian religion.     I  known  it  is  not  unusual  to  find  a  multi- 
tude  of  texts  heaped  up,  for  the  maintaining  of  an 
espoused  proposition  ;  but  in  a  sense  often  so  remote 
from   their  true  meaning,  that  one  can  hardly  avoid 
thinking,  that  those,  who  so  used  them,  either  sought 
not,  or  valued  not  the  sense  ;  and  were  satisfied  with  the 
sound,  w^here  they  could  but  get  that  to  favour  them. 
But  a  verbal  concordance  leads  not  always  to  texts  of 
the  same   mean-. 12: :  trustinc;   too   much   thereto  will 
furnish  us  but  with  slight  proofs  in  many  cases,  and  any 
one  may  observe,  how  apt  that  is  to  jumble  together 
passages  of  Scripture,  not  relating  to  the  same  matter, 
and  thereby  to  disturb  and  unsettle  the  true  meaning  of 
holy  Scripture.     I  have  therefore  said,  that  we  should 
compare  together  places  of  Scripture  treating  of  the 
same  point.     Thus,  indeed,  one  part  of  the  sacred  text 
could  not  fail  to  give  light  unto  another.     And  since 

c  ii 


20  Preface. 

the  providence  o^  God  hath  so  ordered  it,  that  St.  Paul 
has  writ  a  great  number  of  epistles ;  which,  though  upon 
different  occasions,  and  to  several  purposes,  yet  all  con- 
fined within  the  business  of  hisapostleship,  and  so  con- 
tain nothing  but  points  of  Christian  instruction,  amongst 
which  he  seldom  fails  to  drop  in,  and  often  to  enlarge 
on,  the  great  and  distinguishing  doctrines  of  our  holy 
religion;  vyhich,  if  quitting  our  own  infallibility  in  that 
analogy  of  faith,  which  we  have  made  to  ourselves,  or 
have  implicity  adopted  from  some  other,  we  would 
carefully  lay  together,  and  diligently  compare  and  study, 
I  am  apt  to  think,  would  give  us  St.  Paul's  system  in  a 
clear  and  indisputable  sense;  u Inch  everyone  must 
acknowledge  to  be  a  better  standard  to  interpret  his 
meaning  by,  in  any  obscure  and  doubtful  parts  of  his 
epistles,  if  any  such  should  stiil  remain,  tiian  the  system, 
confession,  or  articles  of  any  church,  or  society  of  Chri- 
stians, yet  known  ;  which,  however  pretended  to  be 
founded  on  Scripture,  are  visibly  the  contrivances  of 
men,  fallible  both  in  their  opinions  and  interpretations  ; 
and,  as  is  visible  in  most  of  them,  made  with  partial 
views,  and  adapted  to  what  the  occasions  of  that  time, 
and  the  present  circumstances  they  were  then  in,  were 
thought  to  require,  for  the  su})port  or  justification  of 
themselves.  Their  philosophy,  also,  has  its  part  in  mis- 
leading men  from  the  true  sense  of  the  sacred  Scripture. 
He  that  shall  attentively  read  the  Christian  writers,  after 
the  age  of  the  apostles,  will  easily  find  how  much  the 
philosophy  they  were  tinctured  with  influenced  them 
in  their  understanding  of  the  books  of  the  Old  and  New 
Testament.  In  the  ages  wherein  Piatonism  prevailed, 
the  converts  to  Christianity  of  that  school,  on  all  occa- 
sions, interpreted  holy  writ  according  to  the  notions 
they  had  imbibed  from  that  philosophy.  Aristotle's 
doctrine  had  the  same  effect  in  its  turn  ;  and  when  it  de- 
generated into  the  peripateticism  of  the  schools,  that, 
too,  brought  its  notions  and  distinctions  into  divinity, 
and  affixed  them  to  the  terms  of  the  sacred  Scripture. 
And  we  may  see  still  how,  at  this  day,  every  one's  phi- 
losophy regulates  every  one's  interpretation  of  the  word 
of  God.     Those  who  are  possessed  with  the  doctrine  of 


Preface.  ^^ 

aerial  and  ethereal  vehicles,  have  thence  borrowed  an 
interpretation  of  the  four  first  verses  of  2  Cor.  v.  with- 
out having  any  ground  to  think  that  St.  Paul  had  the 
least  notion  of  any  such  vehicle.  It  is  plain,  that  the 
teaching  of  men  philosophy  was  no  part  of  the  design 
of  divine  revelation  ;  but  that  the  expressions  of  Scrip- 
ture are  commonly  suited,  in  those  matters, to  the  vulgar 
apprehensions  and  conceptions  of  the  place  and  people 
where  they  were  delivered.  And,  as  to  the  doctrine 
therein  directly  taught  by  the  apostles,  that  tends  wholly 
to  the  setting"^  up  the  kingdom  of  Jesus  Christ  in  this 
world,  and  the  salvation  of  men's  souls  :  and  in  this  it 
is  plain  their  expressions  were  conformed  to  tlie  ideas 
and  notions  which  they  had  received  from  revelation, 
or  were  consequent  from  it.  ^^'e  shall,  therefore,  in 
vain  go  about  to  interpret  their  words  by  the  notions  of 
our  philosophy,  and  the  doctrines  of  men  delivered  in 
our  schools.  This  is  to  explain  the  apostles'  meaning 
by  what  they  never  thought  of  whilst  they  were 
writing  ;  which  is  not  the  way  to  find  their  sense,  in 
what  they  delivered,  but  our  own,  and  to  take  up,  from 
their  writings,  not  what  they  left  there  for  us,  but  what 
we  bring  along  with  us  in  ourselves.  He  that  would 
understand  St.  Paul  right,  must  understand  his  terms, 
in  the  sense  he  uses  them,  and  not  as  they  are  appro- 
priated, by  each  man's  particular  philosophy,  to  concep- 
tions that  never  entered  the  mind  of  the  apostle.  For 
example,  he  that  shall  bring  the  philosophy  now  taught 
and  received,  to  the  explaining  of  spirit,  soul,  and  body, 
mentioned  1  Thess.  v.  23,  will,  I  fear,  hardly  reach  St. 
Paul's  sense,  or  represent  to  himself  the  notions  St.  Paul 
then  had  in  his  mind.  That  is  what  we  should  aim  at, 
in  reading  him,  or  any  other  author ;  and  until  we,  from 
his  words,  paint  his  very  ideas  and  thoughts  in  our 
minds,  we  do  not  understand  him. 

In  the  divisions  I  have  made,  I  have  endeavoured, 
the  best  I  could,  to  govern  myself  by  the  diversity  of 
matter.  But  in  a  writer  like  St.  Paul,  it  is  not  so  easy 
always  to  find  precisely  where  one  subject  ends,  and 
another  begins.     He  is  full  of  the  matter  he  treats,  and 


'^^  Preface. 

writes  with  warmth,  which  usually  neglects  method, 
and  those  partitions  and  pauses,  which  men,  educated 
in  the  schools  of  rhetoricians,  usually  observe.  Those 
arts  of  writing  St.  Paul,  as  well  out  of  design  as  temper, 
wholly  laid  by :  the  subject  he  had  in  hand,  and  the 
grounds  upon  which  it  stood  firm,  and  by  which  he 
enforced  it,  were  what  alone  he  minded  ;  and  without 
solemnly  winding  up  one  argument,  and  intimating  any 
way  that  he  began  another,  let  his  thoughts,  w^hich 
were  fully  possessed  of  the  matter,  run  in  one  continued 
train,  wherein  the  parts  of  his  discourse  were  wove  one 
into  another  :  so  that  it  is  seldom  that  the  scheme  of 
his  discourse  makes  any  gap  ;  and,  therefore,  without 
breaking  in  upon  the  connexion  of  his  language,  it  is 
hardly  possible  to  separate  his  discourse,  and  give  a 
distinct  view  of  his  several  arguments,  in  distinct 
sections. 

I  am  far  from  pretending  infallibility,  in  the  sense  I 
have  any  where  given  in  my  paraphrase,  or  notes  :  that 
would  be  to  erect  myself  into  an  apostle  ;  a  presumption 
of  the  highest  nature  in  any  one,  that  cannot  confirm 
what  he  says  by  miracles.  I  have,  for  my  own  in- 
formation, sought  the  true  meaning,  as  far  as  my  poor 
abilities  would  reach.  And  I  have  unbiassedly  em- 
braced what,  upon  a  fair  inquiry,  appeared  so  to  me. 
This  I  thought  my  duty  and  interest,  in  a  matter  of  so 
great  concernment  to  me.  /ii  I  must  believe  for  myself, 
it  is  unavoidable  tliat  I  must  understand  for  myself. 
For  if  I  blindly,  and  with  an  implicit  faith,  take  the 
pope's  interpretation  of  the  sacred  Scripture,  without 
examining  whether  it  be  Christ's  meaning,  it  is  the 
pope  I  believe  in,  and  not  in  Christ ;  it  is  his  authority 
I  rest  upon  ;  it  is  what  he  says,  I  embrace  :  for  what 
it  is  Christ  says,  I  neither  knovv^  nor  concern  myself. 
It  is  the  same  thing,  when  I  set  up  any  other  man 
in  Christ's  place,  and  make  him  the  authentic  inter- 
preter of  sacred  >Scripture  to  myself.  He  may  possibly 
understand  the  sacred  Scripture  as  right  as  any  man : 
but  I  shall  do  well  to  examine  myself,  whether  that, 
which  I  do  not  know,  nay,  which  (in  the  way  I  take)  I 


Preface.  '23 

can  never  know,  can  justify  me  in  making  myself  his 
disciple,  instead  of  Jesus  Christ's,  who  of  right  is  alone, 
and  ought  to  be,  my  only  Lord  and  Master  :  and  it  will 
be  no  less  sacrilege  in  me,  to  substitute  to  myself  any 
other  in  his  room,  to  be  a  prophet  to  me,  than  to  be 
my  king  or  priest. 

The  same  reasons  that  put  me  upon  doing  what  I 
have  in  these  papers  done,  will  exempt  me  from  all 
suspicion  of  imposing  my  interpretation  on  others. 
The  reasons  that  led  m,e  into  the  meaning,  which  pre- 
vailed on  my  mind,  are  set  down  with  it :  as  far  as  they 
carry  light  and  conviction  to  any  other  man's  under- 
standing, so  far,  I  hope,  my  labour  may  be  of  some  use 
to  him  ;  beyond  the  evidence  it  carries  with  it,  I  advise 
him  not  to  follow  mine,  nor  any  man's  interpretation. 
We  are  all  men,  liable  to  errors,  and  infected  with 
them  ;  but  have  this  sure  way  to  preserve  ourselves, 
every  one,  from  danger  by  them,  if,  laying  aside  sloth, 
carelessness,  prejudice,  party,  and  a  reverence  of  men, 
we  betake  ourselves,  in  earnest,  to  the  study  of  the  way 
to  salvation,  in  those  holy  writings,  wherein  God  has 
revealed  it  from  heaven,  and  proposed  it  to  the  world, 
seeking  our  religion,  where  we  are  sure  it  is  in  truth 
to  be  found,  comparing  spiritual  things  with  spiritual 
things. 


PARAPHRASE  AND  NOTES 


EPISTLE  OF  ST.  PAUL 


GALATIANS. 


THE  PUBLISHER  TO  THE  READER. 

There  is  nothing,  certainly,  of  greater  encourage- 
ment to  the  peace  of  the  church  in  general,  nor  to  the 
direction  and  edification  of  all  Christians  in  particular, 
than  a  right  understanding  of  the  Holy  Scripture.  This 
consideration  has  set  so  many  learned  and  pious  men 
amongst  us,  of  late  years,  upon  expositions,  paraphrases, 
and  notes  on  the  Sacred  Writings,  that  the  author  of 
these  hopes  the  fashion  may  excuse  him  for  endeavour- 
ing to  add  his  mite ;  believing,  that  after  all  that  has 
been  done  by  those  great  labourers  in  the  harvest, 
there  maybe  some  gleaningsleft,  whereof  he  presumes 
he  has  an  instance,  chap.  iii.  ver.  20,  and  some  other 
places  of  this  Epistle  to  the  Galatians,  which  he  looks 
upon  not  to  be  the  hardest  of  St.  Paul's.  If  he  has 
given  a  light  to  any  obscure  passage,  he  shall  think  his 
pains  well  employed ;  if  there  be  nothing  else  worth 
notice  in  him,  accept  of  his  good  intention. 


THE 

EPISTLE  OF  ST.  PAUL 

TO   THE 

GALATIANS; 

WBIT  FROM  EPIIESUS,  THE  YEAR  OF  OUR  LORD  o7 ,  OF  NERO  3. 


SYNOPSIS. 


The  subject  and  design  of  this  epistle  of  St.  Paul  is 
much  the  same  with  that  of  his  epistle  to  the  Romans, 
but  treated  in  somewhat  a  different  manner.  The 
business  of  it  is  to  dehort  and  hinder  the  Galatians 
from  bringing  themselves  under  the  bondage  of  the 
Mosaical  law. 

St.  Paul  himself  had  planted  the  churches  of  Galatia, 
and  therefore  referring  (as  he  does,  chap.  i.  8,  9)  to 
what  he  had  before  taught  them,  does  not,  in  this  epistle, 
lay  down  at  large  to  them  the  doctrine  of  the  Gospel,  as 
he  does  in  that  to  the  Romans,  who  having  been  con- 
verted to  the  Christian  faith  by  others,  he  did  not  know 
how  far  they  were  instructed  in  all  those  particulars, 
which,  on  the  occasion  whereon  he  writ  to  them,  it 
might  be  necessary  for  them  to  understand  :  and  there- 
fore, writing  to  the  Romans,  he  sets  before  them  a  large 
and  comprehensive  view  of  the  chief  heads  of  the  Chri- 
stian religion. 


28  Synopsis. 

He  also  deals  more  roundly  with  his  disciples  the 
Galatians  than,  we  may  observe,  he  does  with  the  Ro- 
mans, to  whom  he,  being  a  stranger,  writes  not  in  so 
familiar  a  style,  nor  in  his  reproofs  and  exhortations 
uses  so  much  the  tone  of  a  master,  as  he  does  to  the 
Galatians. 

St.  Paul  had  converted  the  Galatians  to  the  faith,  and 
erected  several  churches  among  them,  in  the  year  of  our 
Lord  51 ;  between  which  and  the  year  57,  wherein  this 
epistle  was  writ,  the  disorders  following  were  got  into 
those  churches : 

First,  Some  zealots  for  the  Jewish  constitution  had 
very  near  persuaded  them  out  of  their  Christian  liberty, 
and  made  them  willing  to  submit  to  circumcision,  and 
all  the  ritual  observances  of  the  Jewish  church,  as  ne- 
cessary under  the  Gospel,  chap.  i.  7.  iii.  3.  iv.  9,  10, 
21.  V.  1,  2,  6,  9,  10. 

Secondly,  Their  dissensions  and  disputes  in  this 
matter  had  raised  great  animosities  amongst  them,  to 
the  disturbance  of  their  peace,  and  the  setting  them  at 
strife  with  one  another,  chap.  v.  6,  13 — 15. 

The  reforming  them  in  these  two  points  seems  to  be 
the  main  business  of  this  epistle,  wherein  he  endeavours 
to  establish  them  in  a  resolution  to  stand  firm  in  the 
freedom  of  the  Gospel,  which  exempts  them  from  the 
bondage  of  the  Mosaical  law :  and  labours  to  reduce 
them  to  a  sincere  love  and  affection  one  to  another ; 
which  he  concludes  with  an  exhortation  to  liberality 
and  general  beneficence,  especially  to  their  teachers, 
chap.  vi.  6,  10.  These  being  the  matters  he  had  in  his 
mind  to  write  to  them  about,  he  seems  here  as  if  he  had 
done.  But,  upon  mentioning,  ver.  11,  what  a  long 
letter  he  had  writ  to  them  with  his  own  hand,  the  for- 
mer argument  concerning  circumcision,  which  filled  and 
warmed  his  mind,  broke  out  again  into  what  we  find, 
ver.  12 — 17,  of  the  sixth  chapter. 


Chap.  I.  (lalatians.  29 

SECTION  I. 

CHAPTER   I.    1—5. 
INTRODUCTION. 

CONTENTS. 

The  general  view  of  this  epistle  plainly  shows  St.  Paul's  chief 
desio-n  in  it  to  be,  to  keep  the  Galatians  from  hearkening  to  those 
Judaizin<^  seducers,  who  had  almost  persuaded  them  to  be  circum- 
cised. These  perverters  of  the  Gospel  of  Christ,  as  St.  Paul  himself 
calls  them,  ver.  7,  had,  as  may  be  gathered  from  ver.  8  and  10, 
and  from  chap.  v.  11,  and  other  passages  of  this  epistle,  made  the 
Galatians  believe,  that  St.  Paul  himself  was  for  circumcision. 
Until  St.  Paul  himself  had  set  them  right  in  this  matter,  and  con- 
vinced them  of  the  falsehood  of  this  aspersion,  it  was  in  vain  for 
him,  by  other  arguments,  to  attempt  the  re-establishing  the 
Galatians  in  the  Christian  liberty,  and  in  that  truth  which  he  had 
preached  to  them.  The  removing,  therefore,  of  this  calumny 
was  his  first  endeavour:  and  to  that  purpose,  this  introduction, 
different  from  what  we  find  in  any  other  of  his  epistles,  is  marvel- 
lously well  adapted.  He  declares,  here  at  the  entrance,  very 
expressly  and  emphatically,  that  he  was  not  sent  by  men  on  their 
errands ;  nay,  that  Christ,  in  sending  him,  did  not  so  much  as 
convey  his  apostolic  power  to  him  by  the  ministry  or  intervention 
of  any  man ;  but  that  his  commission  and  instructions  were  all 
entirely  from  God,  and  Christ  himself,  by  immediate  revelation. 
This,  of  itself,  was  an  argument  sufficient  to  induce  them  to  be- 
lieve, 1.  That  what  he  taught  them,  when  he  first  preached  the 
Gospel  to  them,  was  the  truth,  and  that  they  ought  to  stick  firm 
to  that.  2.  That  he  changed  not  his  doctrine,  whatever  might  be 
reported  of  him.  He  was  Christ's  chosen  officer,  and  liad  no 
dependence  on  men's  opinions,  nor  regard  to  their  authority  or 
favour,  in  what  he  preached ;  and  therefore  it  was  not  likely  he 
should  preach  one  thing  at  one  time,  and  another  thing  at  another. 

Thus  this  preface  is  very  proper  in  this  place,  to  introduce  what 
he  is  going  to  say  concerning  himself,  and  adds  force  to  his  dis- 
course, and  the  account  he  gives  of  himself  in  the  next  section. 


30  Galatiaiis.  Chap.  I. 

TEXT. 

1  Paul,  an  apostle  (not  of  men,  neither  by  man,  but  bj-  Jesus  Christ, 
and  God  the  Father,  Mho  raised  him  from  the  dead  ;') 

2  And  all  the  brethren  which  are  with  me,  unto  the  churches  of  Galatia  : 

3  Grace  be  to  you,  and  peace,  from  God  the  Father,  and  from  our 
Lord  Jesus  Christ, 

4  Who  gave  himself  for  our  sins,  that  he  might  deliver  us  from  this 
present  evil  world,  according  to  the  will  of  God  and  our  Father  : 

5  To  whom  be  glory  for  ever  and  ever.     Amen. 


PARAPHRASE. 

1  Paul  (an  apostle  not  of  men  ^,  to  serve  their  ends,  or  carry 
on  their  designs,  nor  receiving  his  call,  or  commission,  by  the 
intervention  of  any  man  ^,  to  whom  he  might  be  thought  to 
owe  any  respect  or  deference  upon  that  account ;  but  immedi- 
ately from  Jesus  Christ,  and  from  God  the  Father,  who  raised 

2  him  up  from  the  dead)  ;  And  all  the  brethren  that  are  with  me, 

3  unto  the  churches  "^  of  Galatia  :   Favour  be  to  you,  and  peace  "^ 

4  from  God  the  Father,  and  from  our  Lord  Jesus  Christ,  Who 
gave  himself  for  our  sins,  that  he  might  take  us  out  of  this  pre- 
sent evil  world '',  according  to  the  will  and  good  pleasure  of  God 

5  and  our  Father,  To  whom  be  glory  for  ever  and  ever.     Amen. 


NOTES. 

1  •  Oiy.  k-n'  Mswirwv,  "  DOt  of  men,"  /.  e,  not  sent  by  men  at  their  pleasure,  or  by 
their  authority ;  not  instructed  by  men  what  to  say  or  do,  as  we  see  Timothy 
and  Titus  were,  when  sent  by  St.  Paul ;  and  Judas  and  Silas,  sent  by  the  church 
of  Jerusalem. 

•>  Oi'St  S('  a-ApwTTO'j,  "nor  by  man,"  i.  e.  his  choice  and  separation  to  his  ministry 
and  apostleship  was  so  wholly  an  act  of  God  and  Christ,  that  there  was  no  in- 
tervention of  any  thing  done  by  any  man  iu  the  case,  as  there  was  in  the  election 
of  Matthias.  All  this  we  may  see  explained  at  large,  ver.  10 — 12,  and  ver.  16, 
17,  and  chap.  ii.  6 — 9. 

2  "^  "  Churches  of  Galatia."  This  was  an  evident  seal  of  his  apostleship  to  the 
Gentiles  ;  since,  in  no  bigger  a  country  than  Galatia,  a  small  province  of  the 
lesser  Asia,  he  had,  in  no  long  stay  aiuons  them,  jtlaiited  several  distinct  churches. 

3  d  <«  Peace."  The  wishing  of  peace,  in  the  Scripture-language,  is  the  wishing  of 
all  manner  of  good. 

4  "Ojru'f  l^i?.rilai  ^,«aj  iy.  roj  ht^ujTos  aiiSvof  tro>r,poD.  "That  he  might  take  US 
out  of  this  present  evil  word,"  or  age;  so  the  Greek  words  signify.  Whereby 
it  cannot  be  tliought  that  St.  Paul  meant,  that  Christians  were  to  be  imme- 
diately removed  into  the  other  world.  Therefore  e^ig-iSj;  alivv  must  signify 
something  else  than  present  world,  in  the  ordinary  import  of  those  words  in 
English.  A'idiv  oJto,-,  1  Cor.  ii.  G,  8,  and  in  other  places,  plainly  signifies  the 
Jewisli  nation,  under  the  Mosaical  constitution  ;  and  it  suits  very  well  witli 
the  apostle's  de.-ign  in  this  epistle,  that  it  should  do  so  here.  God  has,  in  this 
world,  but  one  kingdom,  and  one  people.  The  nation  of  the  Jews  were  the 
kiiifrdoni  and  people  of  God,  whilst  the  law  stood.  And  this  kingdom  of  God, 
under  the  Mosaical  constitution,  was  called  aliiv  oJrof,  this  age,  or  as  it  is  com- 
monly translated,  this  world,  to  which  ai'wv  hi^w;,  the  present  world,  or  ago,  lierc 


Chap.  I.  Galatians.  81 

NOTE. 

answers.  But  the  kingdom  of  God,  which  was  to  be  under  the  Messiah,  wherein 
the  economy  and  constitution  of  the  Jewisli  church,  and  the  nation  itself,  that, 
in  opposition  to  Christ,  adhered  to  it,  was  to  be  laid  aside,  is  in  the  New  Testa- 
ment called  alw-j  /xiKXioi,  the  world,  or  age  to  come ;  so  tliat  "  Christ's  taking 
them  out  of  the  present  world"  may,  without  any  violence  to  the  words,  be  un- 
derstood to  signify  his  setting  them  free  from  the  Mosaical  constitution.  This 
is  suitable  to  the  design  of  this  epistle,  and  what  St.  Paul  has  declared  in  many 
other  places.  See  Col.  ii.  14 — 17,  and  20,  which  agrees  to  this  place,  and 
Rom.  vii.  4,  6.  This  law  is  said  to  be  contrary  to  us,  Col.  ii.  14,  and  to 
**  work  wratii,"  Rom.  iv.  15,  and  St.  Paul  speaks  very  diminishingly  of  the 
ritual  parts  of  it  in  many  places  :  but  yet  if  all  this  may  not  be  thought  .sufficient 
to  justify  the  applying  of  the  epithet  movripou,  evil,  to  it;  that  scruple  will  be  re- 
moved if  we  take  bsg-w;  alwv,  "  this  present  world,"  here,  for  the  Jewish  con- 
stitution and  nation  together ;  in  which  sense  it  may  very  well  be  called  "  evil;" 
though  the  apostle,  out  of  his  wonted  tenderness  to  his  nation,  forbears  to  name 
them  openly,  and  uses  a  doubtful  expression,  which  might  comprehend  the 
heathen  world  also  ;  though  he  chiefly  pointed  at  the  Jews. 


SECTION  II. 
CHAPTER  I.  6.— II.  21. 


CONTENTS. 

We  have  observed,  that  St.  Paul's  first  endeavour,  in  this 
epistle,  was  to  satisfy  the  Galatians,  that  the  report  spread  of  him, 
that  he  preached  circumcision,  was  false.  Until  this  obstruction 
that  lay  in  his  way  was  removed,  it  was  to  no  purpose  for  him  to 
go  about  to  dissuade  them  from  circumcision,  though  that  be  what 
he  principally  aims,  in  this  epistle.  To  show  them,  that  he  pro- 
moted not  circumcision,  he  calls  their  hearkening  to  those  who 
persuaded  them  to  be  circumcised,  their  being  removed  from  him; 
and  those  that  so  persuaded  them,  "  perverters  of  the  Gospel  of 
Christ,"  ver.  6,  7.  He  farther  assures  them,  that  the  Gospel 
which  he  preached  every  where  was  that,  and  that  only,  which  he 
had  received  by  immediate  revelation  from  Christ,  and  no  con- 
trivance of  man,  nor  did  he  vary  it  to  please  men  :  that  would  not 
consist  with  his  being  a  servant  of  Christ,  ver.  10.  And  he  ex- 
presses such  a  firm  adherence  to  what  he  had  received  from  Christ, 
and  had  preached  to  them,  that  he  pronounces  an  anathema  upon 
himself,  ver.  8,  9,  or  any  other  man  or  angel  that  should  preach 
any  thing  else  to  them.  To  make  out  this  to  have  been  all  along 
his  conduct,  he  gives  an  account  of  himself,  for  many  years  back- 
wards, even  from  the  time  before  his  conversion.     Wherein  he 


S2  Galatiajis,  Chap.  I. 

shows,  that  from  a  zealous  persecuting  Jew  he  was  made  a  Ch  ri- 
stian,  and  an  apostle,  by  immediate  revelation ;  and  that,  having  no 
communication  with  the  apostles,  or  with  the  churches  of  Judea, 
or  any  man,  for  some  years,  he  had  nothing  to  preach,  but  what 
he  had  received  by  immediate  revelation.  Nay,  when,  fourteen 
years  after,  he  Avent  up  to  Jerusalem,  it  was  by  revelation  ;  and 
when  he  there  communicated  the  Gospel,  which  he  preached  among 
the  Gentiles,  Peter,  James,  and  John,  approved  of  it,  without 
adding  any  thing,  but  admitted  him  as  their  fellow-apostle.  So 
that,  in  all  this,  he  was  guided  by  nothing  but  divine  revelation, 
which  he  inflexibly  stuck  to  so  far,  that  he  openly  opposed  St. 
Peter  for  his  Judaizing  at  Antioch.  All  which  account  of  him- 
self tends  clearly  to  show,  that  St.  Paul  made  not  the  least  step 
towards  complying  with  the  Jews,  in  favour  of  the  law,  nor  did, 
out  of  reo-ard  to  man,  deviate  from  the  doctrine  he  had  received 
by  revelation  from  God. 

AW  the  parts  of  this  section,  and  the  narrative  contained  in  it, 
manifestlv  concenter  in  this,  as  will  more  fully  appear,  as  we  go 
through  them,  and  take  a  closer  view  of  them  ;  which  will  show 
us,  that  the  whole  is  so  skilfully  managed,  and  the  parts  so  gently 
slid  into,  that  it  is  a  strong,  but  not  seemingly  laboiu'ed  justifica- 
tion of  himself,  from  the  imputation  of  preaching  up  circum- 
cision. 

TEXT. 
6  I  marvel  that  ye  are  so  soon  removed  from  him,  tliat  called  you  into 
the  grace  of  Christ,  unto  another  Gospel  : 

PARAPHRASE. 
6  I   cannot  but  wonder  that  you  are  so  soon  "^  removed   from 
me  ^  (who  called  you  into  the  covenant  of  grace,  which  is 

NOTES. 

6  »  "  So  soon."  The  first  place  we  find  Galatia  nientluned,  is  Acts  xvi.  6.  And 
therefore  St.  Paul  may  be  supposed  to  have  planted  these  cliurches  there,  in 
his  journey  mentioned  Acts  xvi.  which  was  anno  Domiuiol.  He  visited  tliem 
again,  after  he  had  been  at  Jerusalem,  Acts  xviii.  21 — 2.3,  A.  D.  54.  From 
tiience  he  returned  to  Ephesus,  and  staid  there  about  two  years,  during  which 
time  this  epistle  was  writ ;  so  that,  counting  from  his  last  visit,  this  letter  was 
writ  to  them  wiiliin  two  or  three  years  from  the  time  he  was  last  with  them,  and 
had  left  them  confirmed  in  the  doctrine  he  had  taught  tiiera  ;  and  therefore  he 
might  with  reason  wonder  at  their  forsaking  him  so  soon,  and  that  Gospel  he  had 
converted  them  to. 

'•  "  For  him  that  called  you."  These  words  plainly  point  out  himself;  hut  then 
one  might  wonder  how  St.  Paul  came  to  use  them  ;  since  it  would  have  sounded 
better  to  have  said,  "  Removed  from  the  Gospel  1  pieaclied  to  you,  to  another 
Gospel,  than  removed  from  me  that  preached  to  >ou,  to  another  Go.-pel."  But 
if  it  be  remembered,  that  St.  Paul's  design  hert,  is  to  vindicate  himself  from  the 
aspersion  cast  on  hitn,  that  he  preached  circumcision,  nothing  couhl  be  inoie 
suitable  to  that  purpose  than  this  way  of  expressing  hini'^ilf. 


Chap.  I.  Galatians.  38 

TEXT. 

7  Which  is  not  another  ;  but  tliere  be  some  that  trouble  you,  and  would 
pervert  the  Gospel  of  Christ. 

8  But  though  we,  or  an  angel  from  heaven,  preach  any  other  Gospel  unto 
you,  than  that  which  \ve  have  preached  unto  you,  let  him  be  accursed. 

9  As  we  said  before,  so  say  I  now  again,  if  any  man  preach  any  other 
Gospel  unto  you,  than  that  ye  have  received,  let  him  be  accursed. 

10  For  do  I  now  persuade  men,  or  God  >     Or  do  I  seek  to  please  men  ? 
For,  if  I  yet  pleased  men,  I  should  not  be  the  servant  of  Christ. 

PARAPHRASE. 

7  in  Christ)  unto  another  sort  of  Gospel ;  Which  is  not  owing  to 
any  thing  else  %  but  only  this,  that  ye  are  troubled  by  a  certain 
sort  of  men,  who  would  overturn  the  Gospel  of  Christ,  by  mak- 
ing circumcision,  and  the  keeping  of  the  law,  necessary''  under 

8  the  Gospel.  But  if  even  I  myself,  or  an  angel  from  heaven, 
should  preach  any  thing  to  you  for  gospel,  different  from  the 

9  Gospel  I  have  preached  unto'you,  let  him  be  accursed.  I  say  it 
ao-ain  to  you,  if  any  one,  under  pretence  of  the  Gospel,  preach 
any  other  thing  to  you,  than  what  ye  have  received  from  me, 

10  let  him  be  accursed"'.  For  can  it  be  doubted  of  me,  after 
havinn-  done  and  suffered  so  much  for  the  Gospel  of  Christ, 
whether  I  do  now*^.  at  t'.iis  time  of  day,  make  mv  court  to 


NOTES. 

7  ""O  ux  E?-iv  a}.K'j  I  take  to  signify  "  which  is  not  any  thing  else."  The  words 
themselves,  the  context,  and  the  business  the  apostle  is  upon  here,  do  all  concur 
to  give  these  words  the  sense  I  liave  taken  them  in.  For,  1,  If  t  liad  referred  to 
iWj-j0.ivt,  it  would  have  been  more  natural  to  have  kept  to  the  word  ete^ov,  and 
not  have  changed  it  into  a>.xo.  2.  It  can  scarce  be  supposed,  by  anyone  who 
reads  what  St.  Paul  says,  in  the  following  words  of  this  verse,  and  the  two 
adjoining;  and  also  chap.  iii.  4,  and  ver.  2—4,  and  7,  that  St.  Paul  should  tell 
them,  that  what  he  would  keep  them  from,  "  is  not  another  Gospel."  3,  It  is 
stiitable  to  St.  Paul's  design  here,  to  tell  them,  that  to  their  being  removed  to 
"  another  Gospel,"  nobody  else  had  contributed,  but  it  was  wholly  owing  to 
those  Judaizing  seducers. 
••  See  Acts  XV.  1,  .5,  23,  24. 
9  '  "  Accursed."  Though  we  may  look  upon  the  repetition  of  the  anathema  here, 
to  be  for  the  adding  of  force  to  what  he  says,  yet  we  may  observe,  that  by  joining 
himself  with  an  angel,  in  the  foregoing  verse,  he  does  as  good  as  tell  them,  that 
he  is  not  guilty  of  what  deserves  it,  by  skilfully  insinuating  to  the  Galatians,  that 
they  might  as  well  suspect  an  angel  might  preach  to  them  a  Gospel  different  from 
his,  j.  e.  a  false  Gospel,  as  that  he  himself  should  :  and  then,  in  this  verse,  hxys 
the  anathema,  wholly  and  solely,  upon  the  Judaizing  seducers. 

10  ■'"AcTf,  "now,"  and  eVi,  "yet,"  cannot  be  understood  without  a  reference  to 
something  in  St.  Paul's  jjast  life  ;  what  that  was,  which  he  had  particularly  then 
in  his  mind,  we  may  see  by  the  account  he  gives  of  himself,  in  what  immediately 
follows,  viz.  that  before  his  conversion  he  was  employed  by  men,  in  their  designs, 
and  made  it  his  business  to  please  them,  as  may  be  seen.  Acts  ix.  1,  2.  Rut 
when  God  called  him,  he  received  his  couimissiou  and  instructions  from  him 
alone,  and  set  immediately  about  it,  without  consulting  any  man  what>ioever, 
VOL.   VIII.  » 


34.  Galatians.  Chap.  I. 


TEXT. 

1 1  But  I  certify  to  you,  brethreUj  that  the  Gospel,  which  was  preached 
of  me,  is  not  after  man. 

12  For  I  neither  received  it  of  man,  neither  was  T  taught  it,  but  by  the 
revelation  of  Jesus  Christ. 

13  For  ye  have  heard  of  my  conversation  in  time  past  in  the  Jews'  re- 
ligion, how  that  beyond  measure  I  persecuted  the  church  of  God, 
and  wasted  it  : 

14  And  profited  in  the  Jews'  religion  above  many  my  equals  in  mine 
own  nation,  being  more  exceedingly  zealous  of  the  traditions  of  my 
fathers. 


PARAPHRASE. 

men,  or  seek  the  favour^  of  God  .''  If  I  had  hitherto  made  it 
my  business  to  please  men,  I  should  not  have  been  the  servant 

11  of  Christ,  nor  taken  up  the  profession  of  the  Gospel.  But  I 
certify  you,  brethren,  that  the  Gospel,  which  has  been  every 
where '^  preached  by  me,  is  not  such  as  is  pliant  to  human  in- 

\2  terest,  or  can  be  accommodated  to  the  pleasing  of  men  (For  I 
neither  received  it  from  man,  nor  was  I  taught  it  by  any  one, 
as  his  scholar)  ;  but  it  is  the  pure  and  unmixed,  immediate 

13  revelation  of  Jesus  Christ  to  me.  To  satisfy  you  of  this,  my 
behaviour,  whilst  I  was  of  the  Jewish  religion,  is  so  well  known, 
that  I  need  not  tell  you  how  excessive  violent  I  was  in  per- 
secuting the  church  of  God,  and  destroying  it  all  I  could  ; 

14  And  that  being  carried  on  by  an  extraordinary  zeal  for  the 
traditions  of  my  forefathers,  1  out-stripped  many  students  of 


NOTES. 

preaching  that,  and  that  only,  which  he  had  received  from  Christ.  So  that  it 
would  be  senseless  folly  in  hiiu,  and  no  less  than  the  forsaking  his  Master,  Jesus 
Christ,  if  he  should  now,  as  was  reported  of  him,  mix  any  thing  of  men's  with 
the  pure  doctrine  of  the  Gospel,  which  he  had  received  immediately  by  revelation 
from  Jesus  Christ,  to  please  the  Jews,  after  he  had  so  long  preached  only  that ; 
and  had,  to  avoid  all  appearance  or  pretence  to  the  contrary,  so  carefully  sliunned 
all  communication  with  the  churches  of  Judea  ;  and  had  not,  until  a  good  while 
after,  and  that  very  sparingly,  conversed  with  any,  and  those  but  a  few,  of  the 
apostles  themselves,  some  of  whom  he  openly  reproved  for  their  Judaizing.  Thus 
the  narrative,  subjoined  to  this  verse,  explains  the  "  now,"  and  "  yet,"  in  it, 
and  all  tends  to  the  same  purpose. 

•  Uii^oj,  translated  "  persuade,''  is  sometimes  used  for  making  application  to  any 
one  to  obtain  his  good  will,  or  friendship;  and  hence,  Acts  xii.  20,  tj«/o-a»7sf 
BXdJfov  is  translated  "  having  made  Blastus  their  friend  :"  the  sense  is  here  the 
same  which,  1  Thess.  ii.  4,  he  expresses  in  these  words,  i^  '*'?  av^pii>yroti  dfiirxovltt 
aXXx  T<ji  ©EtjT,  "  not  as  pleasing  men,  but  God." 
11  •'  To  tuayytXiaOh  iir'  i,ui<,  "  which  has  been  preached  by  me  :"  this,  being  spoken 
indefinitely,  must  be  understood  in  general,  every  where,  and  so  is  the  import  of 
the  foregoing  verse. 


Chap.  I.  Galatians.  35 

TEXT. 

15  But  M-hen  it  pleased  God,  who  separated  me  from  mj^  mother's 
womb,  and  called  me  by  his  grace, 

16  To  reveal  his  Son  in  me,  that  I  might  preach  him  among  the  heathen, 
immediately  I  conferred  not  M'ith  flesh  and  blood  : 

1 7  Neither  went  I  up  to  Jerusalem,  to  them  which  were  apostles  before 
me;  but  I  went  into  Arabia,  and  returned  again  unto  Damascus. 

1 8  Then  after  three  years,  I  went  up  to  Jerusalem  to  see  Peter,  and 
abode  with  him  fifteen  days. 

19  But  other  of  the  apostles  saw  I  none,  save  James  the  Lord's  brother. 

20  Now  the  things  which  I  write  unto  you,  behold,  before  God,  I  lie 
not. 

21  Afterwards  I  came  into  the  regions  of  Syria  and  Cilicia: 

PARAPHRASE. 

15  my  own  age  and  nation,  in  Judaism.  But  when  it  pleased 
God  (who  separated''  me  from  my  mother's  womb,  and  by  his 
especial  favour  called  ^  me  to  be  a  Christian,  and  a  preacher  of 

16  the  Gospel).  To  reveal  his  Son  to  me,  that  I  might  preach 
him  among  the  Gentiles,  T  thereupon  applied  not  myself  to  any 

17  nian^,  for  advice  what  to  do'*.  Neither  went  I  up  to  Jeru- 
salem to  those  who  were  apostles  before  me,  to  see  whether 
they  approved  my  doctrine,  or  to  have  farther  instructions 
from  them  :  but  I  went  immediately"^  unto  Arabia,  and  from 

18  thence  returned  again  to  Damascus.  Then  after  three  years ^, 
I  went  up  to  Jerusalem,  to  see  Peter,  and  abode  with  him 

19  fifteen  days.     But  other  of  the  apostles  saw  I  none,  but  James, 

20  the  brother  of  our  Lord.  These  things,  that  I  write  to  you, 
I  call  God  to  witness,  are  all  true ;  there  is  no  falsehood  in 

21  them.     Afterwards  I  came  into  the  regions  of  Syria  and  Ci- 

NOTES. 

15  »  "  Separated."    This  may  be  understood  by  Jer.  i.  5. 
■•  "  Called."    The  history  of  this  call,  see  Acts  ix.  1,  &c. 

\G  '  "  Flesh  and  blood,"  is  used  for  man,  see  Eph.  vi.  12. 

''  "  For  adrice :"  thi'%  and  what  he  says  in  the  following  verse,  is  to  evidence  to 
tlie  Galatians  the  full  assurance  he  had  of  the  truth  and  perfection  of  the  Gospel, 
which  he  had  received  from  Christ,  by  immediate  revelation  ;  and  how  little  he 
was  disposed  to  have  any  regard  to  the  pleasing  of  men  in  preaching  it,  that  he 
did  not  so  much  as  communicate,  or  advise,  with  any  of  the  apostles  about  it, 
to  see  whether  they  approved  of  it. 

17  *  E'JSe'aif,  immediately,  though  placed  just  before  u  and  isrfo7aniii/jir,y,  "  I  conferred 
not ;"  yet  it  is  plain,  by  the  sense  and  design  of  St.  Paul  here,  that  it  principally 
relates  to,  "  I  went  into  Arabia ;"  his  departure  into  Arabia,  presently  upon 
his  conversion,  before  he  had  consulted  with  any  body,  bfing  made  use  of,  to 
show  that  the  G()>pel  he  had  received  by  immediate  revelation  from  Jesus  Christ 
was  complete,  and  sufficiently  instructed  and  enabled  him  to  be  a  preacher  and 
an  apostle  to  tiie  Gentiles,  vviihout  borrowing  any  thins  from  any  man,  in  order 
thereunto  ;  no  not  with  any  of  the  apostles,  no  one  of  whom  he  saw,  until  three 
years  after. 

\^  r  ♦«  Three  years,"  ».  ^.  from  his  conversion. 

]>2 


36  Galatians.  Chap.  II. 

TEXT. 

22  And  was  unknown  by  face  unto  the  churches  of  Judea,  wliich  were 
in  Christ. 

23  But  they  had  heard  only,  that  he,  which  persecuted  us  in  times 
past,  now  preacheth  the  faith  which  ouce  he  destroyed. 

24  And  they  glorified  God  in  me. 

PARAPHRASE. 

22  licia.     But  with  the  churches  of  Christ'  in  Judea,  I  had  had 
no  communication  :  they  had  not  so  mucli  as  seen  my  face''; 

23  Only  they  had  heard,  that  I,  who  formerly  persecuted  the 
churches  of  Christ,  did  now  preach  the  Gospel,  which  I  once 

24  endeavoured  to  suppress  and  extirpate.     And  thev  glorified 
God  upon  my  account. 

NOTES. 
22  f  "  In  Christ,"  i.  e.  believing  in  Cinist,  see  Rom.  xvi.  7. 

I"  This,  which  he  so  particularly  takes  notice  of,  does  nothing  to  the  proving  that  he 
was  a  true  apostle ;  but  serves  very  well  to  show,  that,  iu  what  he  preached,  he 
had  no  communication  with  those  of  his  own  nation,  nor  took  any  care  to  please 
the  Jews. 


CHAPTER  II. 


TEXT. 

1  Then  fourteen  years  after,  I  went  up  again  to  Jerusalem,  with 
Barnabas,  and  took  Titus  with  me  also. 

2  And  I  went  up  by  revelation,  and  communicated  unto  them  that  Go- 
spel, which  I  preach  among  the  Gentiles,  but  privately  to  them  which 
were  of  reputation,  lest  by  any  means  I  should  run  or  had  run  in  vain. 

PARAPHRASE. 

1  Then  fourteen  years  after,  I  went  up  again  to  Jerusalem, 

2  with  Barnabas,  and  took  Titus  also  witli  me.  And  I  went 
up  by  revelation,  and  there  laid  before  them  the  Gospel  which 
1^  preached  to  the  Gentiles,  but  privately,  to  those  who  were 

NOTES. 

[  *  "  I  communicated."  The  conference  he  had  iu  private  with  the  chief  cf  tlie 
church  of  Jerusalem,  concerning  the  Gospel  whicli  he  preached  among  t!ie  Gen- 
tiles, seems  not  to  have  been  barely  concerning  the  doctrine  of  their  being  free 
from  the  law  of  Moses,  that  had  been  openly  and  hotly  disputed  at  Antioch,  and 
was  known  to  be  the  business  they  came  about  to  Jerusalem  ;  but  it  is  probable, 


Chap.  II.  Galatians,  SJ 


TEXT. 


3  But  neither  Titus^  uho  was  with  me,  being  a  Greek,  was  compelled 
to  be  circumcised : 


PARAPHRASE. 

of  note  and  reputation  amongst  them  ;  lest  the  pains  that  I 
have  already  taken",  or  should  take  in  the  Gospel,  should  be 
3  in  vain'*.  J3ut  though  1  communicated  the  Gospel,  which  I 
preached  to  the  Gentiles,  to  the  eminent  men  of  the  church  at 
Jerusalem,  yet  neither "  Titus,  who  was  with  me,  being  a  Greek, 

NOTES. 

it  was  to  explain  to  them  the  whole  doctrine  he  had  received  by  revelation, 
by  the  fulness  and  perfection  whereof,  (for  it  is  said,  ver.  G,  that,  in  that  con- 
ference, they  added  nothing  to  it)  and  by  the  miracles  he  had  done  in  confirm- 
ation of  it,  (see  ver.  8)  they  might  see  and  own  what  he  preached  to  be  the 
truth,  and  him  to  be  one  of  themselves,  both  by  commission  and  doctrine,  as 
indeed  they  did  ;  aJroTf,  "them,"  signifies  those  at  Jerusalem  ;  xar' iSi'av  Se  to?? 
hoxoOci,  are  exegetical,  and  show  tiie  particular  manner  and  persons,  import 
"  nerape  privatini,  eminentioribus."  It  was  enough  to  his  purpose  to  be  owned 
by  those  of  greatest  authority,  and  so  we  see  he  was,  by  James,  Peter,  and  John, 
ver.  9,  and  therefore  it  was  safest  and  best  to  give  an  account  of  the  Gospel  he 
preached  in  private  to  them,  and  not  publicly  to  the  whole  church. 
»  "  Running,"  St.  Paul  uses  for  taking  pains  in  the  Gospel.  See  Phil.  ii.  16. 
A  metaphor,  I  suppose,  taken  from  the  Olympic  games,  to  express  his  utmost 
endeavours  to  prevail  in  the  propagating  the  Gospel. 

'•  "  In  vain  :"  He  seems  here  to  give  two  reasons  why,  at  last,  after  fourteen  years, 
he  communicated  to  the  chief  of  the  apostles  at  Jerusalem,  the  Gospel  that  he 
preached  to  the  Gentiles,  when,  as  he  shows  to  the  Galatians,  he  had  formerly 
declined  all  comniuincation  with  the  convert  Jews.  1.  He  seems  to  intimate, 
that  he  did  it  by  revelation.  2.  He  gives  another  reason,  viz.  That,  if  he  had 
not  communicated,  as  he  did,  with  the  leading  men  there,  and  satisfied  them  of 
his  doctrine  and  mission,  his  opposers  might  unsettle  the  churches  he  had,  or 
should  plant,  by  urging,  that  the  a|)ostles  knew  not  what  it  was  that  he  preached, 
nor  had  ever  owned  it  for  the  Gospel,  or  him  for  an  apostle.  Of  the  readiness  of 
the  Judaizing  seducers,  to  take  any  such  advantage  against  him,  he  had  lately  an 
example  in  the  church  of  Corinth. 
3  "^  oJx  riiayxaairi  is  rightly  translated,  "  was  not  compelled,"  a  plain  evidence  to 
the  Galatians,  that  the  circumcising  of  the  convert  Gentiles  was  no  part  of  the 
Gospel  wiiich  he  laid  before  these  men  of  note,  as  what  he  preached  to  the 
Gentiles.  For  if  it  had,  Titus  must  have  been  circumcised;  for  no  part  of  his 
Gospel  was  blamed,  or  altered  by  them,  ver.  6.  Of  what  other  use  his  mentioning 
this,  of  Titus,  here  can  be,  but  to  show  to  the  Galatians,  that  what  he  preached, 
contained  nothing  of  circumcising  the  convert  Gentiles,  it  is  hard  to  find.  If  it 
were  to  show  that  the  other  apostles,  and  church  at  Jerusalem,  dispensed  with 
circumcision,  and  other  ritual  observaiKes  of  the  Mosaical  law,  that  was  need- 
less; for  tiiat  was  sufficiently  declared  by  their  decree,  Actsxv.  which  was  made 
and  communicated  to  the  churches,  before  this  epistle  was  writ,  as  may  be  seen. 
Acts  xvi.  4  ;  much  less  was  this  of  Titus  of  any  force,  to  prove  that  St.  Paul  was 
a  true  apostle,  if  that  were  what  he  was  here  labouring  to  justify.  But  considering 
his  aim  here,  to  be  the  clearing  himself  from  a  report,  that  he  preached  up  cir- 
cumcision, there  could  be  nothing  more  to  his  purpose,  than  this  instance  of 
Titus,  whom,  uncircumciscd  as  he  was,  he  took  willi  him  to  Jerusalem  ;  uncii- 


38  Galatians.  Chap.  II. 

TEXT. 

4  And  that,  because  of  false  brethren,  unawares  brought  in,  who  came 
in  privily  to  spy  out  our  liberty,  which  we  have  in  Christ  Jesus, 
that  they  might  bring  us  into  bondage. 

o  To  whom  we  gave  place  by  subjection,  no,  not  for  an  hour  ;  that  the 
truth  of  the  Gospel  might  continue  with  you. 

6  But  of  those,  who  seemed  to  be  somewhat  (whatsoever  they  were,  it 


PARAPHRASE. 

4}  was  forced  to  be  circumcised  :  Nor''  did  I  yield  any  thing,  one 
moment,  by  way  of  subjection''  to  the  law,  to  those  false  bre- 
thren, who,  by  an  unwary  admittance,  were  slily  crept  in,  to 
spy  out  our  liberty  from  the  law,  which  we  have  under  the 
Gospel:  that  they  might  bring  us  into  bondage'^  to  the  law. 

5  But  I  stood  my  ground  against  it,  that  the  truth  *  of  the  Gospel 

6  might  remain*  among  you.     But  as  for  those  ^,  who  were  really 


NOTES. 

cumcised  he  kept  with  him  there,  and  iincircumcised  he  took  back  with  hiiu, 
when  he  returned.  This  was  a  strong  and  pertinent  instance  to  persuade  the 
Galatians,  tliat  the  report  of  his  preaching  circumcision  was  a  mere  aspersion. 
[  ^  OJSs,  "  Neither,"  in  the  tliird  verse,  according  to  propriety  of  speech,  ought  to 
have  a  "  nor,"  to  answer  it,  which  is  the  oJ8t,  '•  nor,"  here  ;  which,  so  taken, 
answers  the  propriety  of  the  Greek,  and  very  much  clears  the  sense  ;  oJst  T/to; 
^■-avxatrS)/,  oi'Se  xcp;  wpav  H^oL/xtii,  "  Neither  was  Titus  compelled,  nor  did  we 
yield  to  them  a  moment." 

e  Ttj  irroTxy^,  "  by  subjection."  The  point  those  false  brethren  contended  for,  was, 
That  the  law  of  Moses  was  to  be  kept,  see  Acts  .w.  5.  St.  Paul,  who,  on  other 
occasions,  was  so  complaisant,  that  to  the  Jews  he  became  as  a  Jew,  to  those  under 
the  law,  as  under  the  law  (see  1  Cor.  ix.  1'.' — 22)  yet  when  subjection  to  the 
law  was  claimed,  as  due  in  any  case,  he  would  not  yield  the  least  matter  ;  tiiis  I 
take  to  be  his  meaning  of  oxi^i  fria/ztv  tj7  in^cTjyn;  for,  where  comjilianee  was 
desired  of  him,  upon  the  account  of  expedience,  and  not  of  subjection  to  the 
law,  we  do  not  find  him  stiff  and  inflexible,  as  may  be  seen,  Acts  xxi.  18 — 26, 
which  was  after  the  writing  of  this  epistle. 
^  "  Bondage."  What  this  bondage  was,  see  Acts  xv.  1,  5,  10. 
5  «  "  The  truth  of  the  Gospel.''  By  it  he  means  here,  the  doctrine  of  freedom  from 
the  law;  and  so  he  calls  it  again,  ver.  14,  and  chap.  iii.  1,  and  iv.  16. 
■•' "  Might  remain  among  you."  Here  he  tells  the  reason  himself,  why  he  yielded 
not  to  those  Judaizimr  false  brethren  :  it  was,  that  the  true  doctrine,  which  he 
had  preached  to  the  Gentiles,  of  their  freedom  from  the  law,  might  stand  firm. 
A  convincing  argument  to  the  Galatians,  that  he  preached  not  circumcision. 
4,  5,  •'  And  that, — to  whom."  There  appears  a  manifest  difficulty  in  these  two 
verses,  which  has  been  observed  by  most  interpreters,  and  is  by  several  ascribed 
to  a  redundancy,  which  some  place  in  Sf,  in  the  beginning  of  ver.  4,  and  others 
to  ol;  in  the  beginning  of  ver.  5.  The  relation  between  auVt,  ver.  .3,  and  ouVty 
ver.  5,  methinks  puts  an  easy  end  to  tiie  doubt,  by  the  showing  St.  Paul's  sense 
to  be,  that  he  neither  circumcised  Titus,  nor  yielded  in  the  least  to  the  false 
brethren  ;  he  having  told  the  Galatians,  That,  upon  his  laying  before  the  men 
of  most  authority  in  the  church  at  Jerusalem,  the  doctrine  which  he  preached, 
Titus  was  not  circumcised  ;  he,  a.s  a  further  proof  of  his  not  preaching  circuiuci- 


Chap.  II.  Galaiians,  39 


TEXT. 


maketh  no  matter  to  me ;   God  accepteth  no  man's  person) ;  for 
they,  who  seemed  to  be  somewhat,  in  conference  added  nothing  to 


PARAPHRASE, 
men'^  of  eminency  and  value,  what  they  were  heretofore,  it 
matters  not  at  all  to  me  :  God  accepts  not  the  person  of  any 
man,  but  communicates  the  Gospel  to  whom  he  pleases  %  as  he 
has  done  to  me  by  revelation,  without  their  help  ;  for,  in  their 
conference  with  me,  they  added  nothing  to  me,  they  taught  me 
nothing  new,  nor  that  Christ  had  not  taught  me  before,  nor  had 
they  any  thing  to  object  against  what  I  preached  to  the  Gentiles. 

NOTES. 

sion,  tells  them  how  he  carried  it  toward  the  false  brethren,  whose  design  it  was, 
to  bring  the  convert  Gentiles  into  subjection  to  the  law.  "And,"  or  "  more- 
over," (for  so  Sf  often  signifies)  says  he,  **  in  regard  to  the  false  brethren,"  &c. 
Which  way  of  entrance  on  the  matter,  would  not  admit  of  o^Ss  after  it,  to  answer 
oOSs,  ver.  3,  which  was  already  writ,  but  without  off  the  negation  must  have 
been  expressed  by  oJ;<,  as  any  one  will  perceive,  who  attentively  reads  the  Greek 
original.  And  thus  orf  may  be  allowed  for  an  Hebrew  pleonasm,  and  the  reason 
of  it  to  be  the  preventing  the  former  vM  to  stand  alone,  to  the  disturbance  of  the 
sense. 
6  »  He  that  considers  the  beginning  of  this  verse,  an^o  l\  to-v  Ih-mMuiv,  with  regard  to 
the  Aia  hi  ralg  -i/iXjoaUKfoug,  in  the  beginning  of  the  fourth  verse,  will  easily  be 
induced,  by  the  Greek  idiom,  to  conclude,  that  the  author,  by  these  beginnings, 
intimates  a  plain  distinction  of  the  matter  separately  treated  of,  in  what  follows 
each  of  them,  viz.  what  passed  between  the  false  brethren  and  him.  contained  in 
ver.  4  and  5,  and  what  passed  between  the  chief  of  the  brethren  and  him,  con- 
tained ver.  6 — 10.  And,  therefore,  some  (and  I  think  with  reason)  introduce 
this  verse  with  these  words :  "  Thus  we  have  behaved  ourselves  towards  the 
false  brethren  :  but,"  &c. 

^  Ta/»  ?ox5'Jv7(uv  eli/ai  Ti,  our  translation  renders,  "  who  seemed  to  be  somewhat," 
which,  however  it  may  answer  the  words,  yet  to  an  English  ear  it  carries  a  diminish- 
ing and  ironical  sense,  contrary  to  the  meaning  of  the  apostle,  who  speaks  here  of 
those,  for  whom  he  had  a  real  esteem,  and  were  truly  of  the  first  rank  ;  for  it  is 
plain,  by  what  follows,  that  he  means  Peter,  James,  and  John.  Besides,  o^ 
Soxovv?!?,  being  taken  in  a  good  sense,  ver.  2,  and  translated,  "  those  of  reputa- 
tion,'* the  same  expression  should  have  been  kept  in  rendering  ver.  6  and  9,  where 
the  same  term  occurs  again  three  times,  and  may  be  presumed  in  the  same  sense 
that  it  was  at  first  used  in  ver.  2. 

«  Every  body  sees  that  there  is  something  to  be  supplied  to  make  up  the  sense  ; 
most  commentators,  that  I  have  seen,  add  these  words,  "  I  learned  nothing:" 
but  then,  that  enervates  the  reason  that  follows,  "  for  in  conference  they  added 
nothing  to  me,*'  giving  the  same  thing  as  a  reason  for  itself,  and  making  St. 
Paul  talk  thus  :  "  I  learnt  nothing  of  them,  for  they  taught  me  nothing."  But 
it  is  very  good  reasoning,  and  suited  to  his  purpose,  that  it  was  nothing  at  all  to 
him,  how  much  those  great  men  were  formerly  in  Christ's  favour  :  this  hindered 
not  but  that  God,  who  was  no  respecter  of  persons,  might  reveal  the  Gospel  to 
liim  also,  as  it  was  evident  he  had  done,  and  that  in  its  full  perfection;  for 
those  great  men,  the  most  eminent  of  the  apostles,  had  nothing  to  add  to  it,  or 
except  against  it.    This  was  proper  to  persuade  the  Galatians,  that  he  had  no- 


40  Galaiians.  Chap.  II. 

TEXT. 

7  But  contrariwise,  when  they  saw  that  the  Gospel  of  the  uucircuni- 
cision  was  committed  unto  me,  as  the  Gospel  of  the  circumcision  was 
unto  Peter  ; 

8  (For  he  that  wrought  effectually  in  Peter,  to  the  apostleship  of  the 
circumcision,  the  same  was  mighty  in  me,  towards  the  Gentiles:) 

9  And  when  James,  Cephas,  and  John,  who  seemed  to  be  pillars,  per- 

PARAPHRASE. 

7  But  on  the  contrary,  ^James,  Peter,  and  John,  who  were  of 
reputation,  and  justly  esteemed  to  be  pillars,  perceiving  that  the 
Gospel,  which  was  to  be  preached  to  the  Gentiles,  was  committed 
to  me  ;  as  that  w  hich  w  as  to  be  preached  to  the  Jews,  was  com- 

8  mitted  to  Peter  ;  (For  he  that  had  wrought  powerfully  '^  in 
Peter,  to  his  executing  the  office  of  an  apostle  to  the  Jews,  had 
also  wrouglit  powerfully  in  me,  in  my  application  and  apostle- 

9  ship,  to  the  Gentiles:)  And,  knowing*'  the  favour  that  was  be- 


NOres. 

where,  in  his  preitchlng,  receded  from  that  doctrine  of  freedom  from  the  law, 
which  he  had  preached  to  them,  and  was  satisfied  it  was  the  truth,  even  hefore 
he  had  conferred  vvitii  these  apostles.  The  bare  snpplyiiio;  of  o/,  iu  the  besinuing 
of  the  verse,  takes  away  the  necessity  of  any  such  addition.  Examples  of  the 
like  ellipsis  we  have.  Matt,  xxvii.  y,  where  we  read  knt  ItC-j,  for  o/  an'o  \jtwv ;  and 
John  xvi.  17,  ex  tw-j  /uLairilw-j,  for  c/  ex  twm  fxa^r'iui-j ;  and  SO  here,  taking  a.w\>  rwi 
?oxo'j>7ttiy,  to  be  for  o/  a;ro  Ttu!/  Boaovylwv,  all  the  difficulty  is  removed  ;  and  St.  Paul 
having,  in  the  foregoing  verse,  ended  the  narrative  of  his  deportment  towards 
the  false  brethren,  he  here  begins  an  account  of  what  passed  between  him  and  the 
chief  of  the  apostles. 

7  »  Peter,  James,  and  John,  who,  it  is  manifest,  hy  ver.  9,  are  the  persons  here 
spoken  of,  seem,  of  all  the  apostles,  to  have  been  most  iu  esteem  and  favour  with 
their  Master,  during  his  conversation  with  tliem  on  earth.  See  Mark  v.  37, 
and  ix.  2,  and  xiv.  33.  "  But  yet  that,  says  St.  Paul,  is  of  no  moment  now  to 
me.  The  Gospel,  which  I  preach,  and  which  God,  who  is  no  respecter  of  persons, 
has  been  pleased  to  commit  to  me  by  immediate  revelation,  is  not  the  less  true, 
nor  is  theie  any  reason  for  me  to  recede  from  it,  in  a  tittle  ;  for  these  men  of 
the  first  rank  could  lind  nothing  to  add,  alter,  or  gainsay  in  it."  This  is  suitable 
to  St.  Paul's  design  here,  to  let  the  Galatians  .see,  that  as  he,  in  his  carriage, 
had  never  favoured  circumcision;  so  neither  had  he  any  reason,  by  preaching 
circumcision,  to  forsake  the  doctrine  of  liberty  from  the  law,  which  he  had 
preached  to  them  as  a  part  of  that  Gospel,  which  he  had  received  by  revelation. 
8  *•  Evepyiicraf,  "  working  in,"  may  be  under.stood  here  to  signify,  hotii  the  operation 
of  the  Spirit  upon  the  mind  of  St.  Peter  and  St.  Paul,  in  sending  them,  the  one 
to  the  Jews,  the  other  to  the  Gentiles  :  and  also  tlie  Holy  Ghost  bestowed  on 
them,  whereby  they  were  enabled  to  do  miracles  for  the  confirmation  of  their 
doctrine.  In  neither  of  which  St.  Paul,  as  he  shows,  was  inferior,  and  so  had 
as  authentic  a  seal  of  his  mission  and  doctrine. 

9  "  Kai,  "  and,"  copulates  y^ov?^?,  "  knowing,"  in  this  verse,  with  iSovTe?,  *'  seeing," 
ver.  7,  and  makes  both  of  them  to  agree  with  the  nominative  case  to  the  verb 
^iwxav,  "gave,"  which  i.s  no  other  but  James,  Cepha."?,  and  John,  and  sojnstiries 
my  transferring  those  names  to  ver.  7,  for  the  more  easy  conslniclioii  and  under- 


Chap.  II.  Galatians.  41 

TEXT, 
ceived  the  grace  that  was  given  unto  me,  they  gave  to  me  and 
Barnabas  the  right  hands  of  fellowship  ;  that  Me  should  go  unto  the 
heathen,  and  thev  unto  the  circumcision. 

10  Only  they  would  "that  we  should  remember  the  poor ;  the  same  which 
I  also  was  forward  to  do. 

1 1  But  when  Peter  was  come  to  Antioch,  I  withstood  him  to  the  face, 
because  he  was  to  be  blamed. 

12  For,  before  that  certain  came  from  James,  he  did  eat  with  the  Gentiles : 


PARAPHRASE. 
Stowed  on  me,  gave  me  and  Barnabas  the  right  hand^  of  fellow- 
ship, that  we  should  preach  the  Gospel  to  the  Gentiles,  and 

10  they  to  the  children  of  Israel.  All  that  they  proposed,  was, 
that  we  should  remember  to  make  collections  among  the  Gen- 
tiles, for  the  poor  Christians  of  Judea,  which  was  a  thing  that  of 

1 1  myself  I  was  forward  to  do.  But  when  Peter  came  to  Antioch, 
I  openly  opposed '^  him  to  his  face :  for,  indeed,  he  was  to  be 

12  blamed.  For  he  conversed  there  familiarly  with  the  Gentiles, 
and  eat  with  them,  until  some  Jews  came  thither  from  James : 


NOTES. 

standing  of  the  text,  though  St.  Pnul  defers  the  naming  of  them,  until  he  is,  as 
it  were  against  his  will,  forced  to  it,  before  the  eud  of  his  discourse. 
•The  giving  "  the  riglit  hand,"  was  a  symbol  amongst  the  Jews,  as  well  as  other 
nations,  of  accord,  admitting  men  into  fellowship. 
11  b  "  I  opposed  him."'  From  this  oppoi«ition  to  St,  Peter,  which  they  suppose  to 
be  before  the  council  at  Jerusalem,  some  would  have  it,  that  this  epistle  to  the 
Galatians  was  writ  before  that  council ;  as  if  what  was  done  before  the  council, 
could  not  be  mentioned  in  a  letter  writ  after  the  council.  They  also  contend, 
that  this  journey,  mentioned  here  by  St.  Paul,  was  not  that  wherein  he  and 
Barnabas  went  up  to  that  council  to  Jerusalem,  but  that  mentioned  Acts  xi.  .30, 
but  this  with  as  little  ground  as  the  former.  The  strongest  reason  they  bring 
is,  that  if  this  journey  had  been  to  the  council,  and  this  letter  after  tliat  council, 
St.  Paul  wouhl  not  certainly  have  omitted  to  have  mentioned  to  the  Galatians  that 
decree.  To  which  I  answer,  1.  The  mention  of  it  was  superfluous;  for  they 
had  it  already,  see  Acts  xvi.  4.  2.  The  mention  of  it  was  impertinent  to  the 
design  of  St.  Paul's  narrative  here.  For  it  is  plain,  that  his  aim,  in  what  he 
relates  here  of  himself,  and  his  past  actions,  is  to  show,  that  having  received  the 
Gospel  from  Christ,  by  immediate  revelation,  he  had  all  along  preached  that, 
and  nothing  but  that,  everywhere;  so  that  he  could  not  be  supposed  to  have 
preaclied  circumcision,  or  by  his  carriage  to  have  showu  any  subjection  to  the 
law;  all  the  whole  narrative  following  being  to  make  good  what  he  says,  ch.  i. 
11,  "That  the  Gospel  which  he  preached,  was  not  accommodated  to  the  humour- 
ing of  men  •  nor  did  he  seek  to  please  the  Jews  (who  were  the  men  here  meant) 
in  what  he  taught."  Taking  this  to  be  his  aim,  we  shall  find  the  whole  account 
lie  gives  of  himself,  from  that  ver.  1 1  of  ch.  J.  to  the  end  of  this  secoud,  to  be 
very  clear  and  easy,  and  very  proper  to  in\alidatc  the  report  of  liis  preaching 
circumcision. 


42  Galatians.  Chap.  II. 

TEXT. 

but,  when  they  were  come,  he  withdrew  and  separated  himself,  fear- 
ing them  which  were  of  the  circumcision. 

13  And  the  other  Jews  dissembled  likewise  with  him  ;  insomuch  that 
Barnabas  also  was  carried  away  with  their  dissimulation. 

14  But  when  I  saw  that  they  walked  not  uprightly,  according  to  the 
truth  of  the  Gospel,  I  said  unto  Peter  before  them  all  :  If  thou,  being 
a  Jew,  livest  after  the  manner  of  Gentiles,  and  not  as  do  the  Jews, 
why  compellest  thou  the  Gentiles  to  live  as  do  the  Jews .'' 

15  We,  who  are  Jews  by  nature,  and  not  sinners  of  the  Gentiles, 

1 6  Knowing  that  a  man  is  not  justified  by  the  works  of  the  law,  but  by 
the  faith  of  Jesus  Christ,  even  we  have  believed  in  Jesus  Christ,  that 
we  might  be  justified  by  the  faith  of  Christ,  and  not  by  the  works 
of  the  law  :  for  by  the  works  of  the  law  shall  no  flesh  be  justified. 

17  But  if,  while  we  seek  to  be  justified  by  Christ,  we  ourselves  also  are 
found  sinners,  is  therefore  Christ  the  minister  of  sin  }  God  forbid. 

PARAPHRASE. 

then  he  withdrew,  and  separated  from  the  Gentiles,  for  fear 

IS  of  those  who  were  of  the  circumcision  :   And  the  rest  of  the 

Jews  joined  also  with  him  in  this  hypocrisy,  insomuch  that 

Barnabas   himself  was   carried    away  with    the  stream,  and 

14  dissembled  as  they  did.  But  when  I  saw  they  conformed  not 
their  conduct  to  the  truth  "  of  the  Gospel,  I  said  unto  Peter 
before  them  all :  If  thou,  being  a  Jew,  takest  the  liberty 
sometimes  to  live  after  the  manner  of  the  Gentiles,  not  keeping 
to  those  rules  which  the  Jews  observe,  why  dost  thou  constrain 
the  Gentiles  to  conform  themselves  to  the  rites  and  manner 

15  of  living  of  the  Jews  ?  We,  who  are  by''  nature  Jews,  born 
under  the  instruction  and  guidance  of  the  law,  God's  peculiar 
people,  and  not  of  the   unclean   and   profligate  race  of  the 

16  Gentiles,  abandoned  to  sin  and  death,  Knowing  that  a  man 
cannot  be  justified  by  the  deeds  of  the  law,  but  solely  by  faith 
in  Jesus  Christ,  even  we  have  put  ourselves  upon  believing  on 
him,  and  embraced  the  profession  of  the  Gospel,  for  the  attain- 
ment of  justification  by  faith  in  Christ,  and  not  by  the  works 

17  of  the  law  :  But  if  we  seek  to  be  justified  in  Christ,  even  we 

NOTES. 

14  »  k\yt^tt<x  ToD  i-jayyeKfou,  "  the  truth  of  the  Gospel,*'  is  put  here  for  that  freedom 
from  the  law  of  JMoses,  which  was  a  part  of  the  true  doctrine  of  the  Gospel.  For 
it  was  ill  nothing,'  else,  but  their  undue  and  timorous  observing  some  of  the 
Mosaical  rites,  that  St.  Paul  here  blames  St.  Peter,  and  the  other  Judaizing  con- 
verts at  Antioch.  In  this  sense  he  uses  tlie  word  "  truth,"  all  along  through 
this  epistle,  as  ch.  ii.  5,  14,  and  iii.  1,  and  v.  7 ,  insisting  on  it,  that  this  doctrine 
of  freedom  from  the  law,  was  the  true  Gospel. 

15  »>  ^'jcet  UoJxhi,  "  Jews  by  nature."  What  the  Jews  thought  of  themselves  in 
contradistinction  to  the  Gentiles,  see  Rom.  ii.  17,  23. 


Chap.  11.  Galatians,  43 

TEXT, 

18  For  if  I  build  again  the  things  which  I  destroyed,  I  make  myself  a 
transgressor. 

1 9  For  I,  through  the  law,  am  dead  to  the  law,  that  I  might  live  unto 
God. 

PARAPHRASE. 

ourselves  also  are  found  unjustified  sinners^  (for  such  are  all 
those  who  are  under  the  law,  which  admits  of  no  remission 
nor  justification  :)  is  Christ,  therefore,  the  minister  of  sin  ?  Is 
the  dispensation  by  him,  a  dispensation  of  sin,  and  not  of 
righteousness  ?  Did  he  come  into  the  world,  that  those  who 
believe  in  him  should  still  remain  sinners,  i.  e.  under  the  guilt 
of  their  sins,  without  the  benefit  of  justification  ?    By  no  means. 

18  And  yet  certain  it  is,  if  I,  ''who  quitted  the  law,  to  put  my- 
self under  the  Gospel,  put  myself  again  under  the  law,  I  make 
myself  a  transgressor ;  I  re-assume  again  the  guilt  of  all  my 
transgressions  ;  which,  by  the  terais  of  that  covenant  of  works, 

19  I  cannot  be  justified  from.  For  by  the  tenour''  of  the  law 
itself,  I,  by  faith  in  Christ,  am  discharged'^  from  the  law,  that 
I  might  be  appropriated  ^  to  God,  and  live  acceptably  to  him 
in  his  kingdom,  which  he  has  now  set  up  under  his  Son. 

NOTES. 

17  *  "  Sinners.''  Those  who  are  under  the  law,  having  once  transgressed,  remain 
always  sinners,  unalterably  so,  in  the  eye  of  the  law,  which  excludes  all  from 
justification.  The  apostle,  in  this  place,  argues  thus  :  "  We  Jews,  who  are  by 
birth  God's  holy  people,  and  not  as  the  proflis^ate  Gentiles,  abandoued  to  all 
manner  of  pollution  and  uncJeanness,  not  being  nevertheless  able  to  attain 
righteousness  by  the  deeds  of  the  law,  have  believed  in  Christ,  that  we  might  he 
justified  by  faith  in  him.  But  if  even  we,  who  have  betaken  ourselves  to  Christ 
for  justification,  are  ourselves  found  to  be  unjustified  sinners,  liable  still  to  wrath, 
as  also  under  the  law,  to  which  we  subject  ourselves  ;  what  deliverance  have  we 
from  sin  by  Christ  ?  None  at  all  :  we  are  as  much  concluded  under  sin  and 
guilt,  as  if  we  did  not  believe  in  him.  So  that  by  joining  him  and  the  law 
together  for  justification,  we  shut  ourselves  out  from  justification,  which  cannot 
be  had  under  the  law,  and  make  Christ  the  minister  of  sin,  and  not  of  justifica- 
tion, which  God  forbid." 

13  '•  Whether  tliis  be  a  part  of  what  St.  Paul  said  to  St.  Peter,  or  whether  it  be 
addressed  to  the  Galatians,  St.  Paul,  by  speaking  in  his  own  name,  plainly 
declares,  that  if  he  sets  up  the  law  again,  he  must  necessarily  be  au  offender  : 
whereby  he  strongly  insinuates  to  the  Galatians,  that  he  was  no  jiromoter  of 
circumcision,  especially  when  what  he  says,  chap.  v.  2 — 4,  is  added  to  it. 

19  '  "  By  the  tenour  of  the  law  itself."  See  Rom.  iii.  21.  Gal.  iii,  24,  23,  and  iv. 
21,  &c. 

•I  Being  discharged  from  the  law,  St.  Paul  expresses  by  "  dead  to  the  law ;"  com- 
pare Rom.  vi.  14,  with  vii.  4. 

•  "  Live  to  God."  What  St.  Paul  says  here,  seems  to  imply,  that  living  under  the 
law,  was  to  live  not  acceptably  to  God  ;  a  strange  doctrine  certainly  to  the 
Jews,  and  yet  it  was  true  now,  under  the  Gospel  ;  for  God  having  put  his  kingdom 
in  this  world  wliolly  under  his  Sun,  when  he  raised  him  from  the  dead,  all  who. 


44.  Gctlatians.  Chap.  II. 

TEXT. 

20  I  am  crucified  \Fith  Christ ;  nevertheless  I  live ;  yet  not  I,  but  Christ 
liveth  in  me  :  and  the  life  which  I  now  live  in  the  flesh,  I  live  by  the 
faith  of  the  Son  of  God,  who  loved  me,  and  gave  himself  for  me. 

21  I  do  not  frustrate  the  grace  of  God  ;  for  if  righteousness  come  by  the 
law,  then  Christ  is  dead  in  vain. 

PARAPHRASE. 

20  I,  a  member  of  Christ's  body,  am  crucified^  with  him;  but 
though  I  am  thereby  dead  to  the  law,  I  nevertheless  live ;  yet 
not  I,  but  Christ  hveth  in  me,  i.  e.  the  hfe  which  I  now  live 
in  the  flesh,  is  upon  no  other  principle,  nor  under  any  other 
law,  but  that  of  faith  in  the  Son  of  God  ^,  who  loved  me,  and 

21  gave  himself  for  me.  And  in  so  doing,  I  avoid  frustrating 
the  grace  of  God,  I  accept  of  the  grace "  and  forgiveness  (3* 
God,  as  it  is  offered  through  faith  in  Christ,  in  the  Gospel: 
but  if  I  subject  myself  to  the  law  as  still  in  force  under  the 
Gospel,  I  do  in  effect  frustrate  grace.  For  if  righteousness  be 
to  be  had  by  the  law,  then  Christ  died  to  no  purpose  :  there 
was  no  need  of  it''. 


NOTES- 
after  that,  would  be  his  people  in  liis  kingdom,  were  to  live  hy  no  other  law,  but 
the  Gospel,  which  was  now  the  law  of  his  kingdom.  And  hence  we  see  God  cast 
off  the  Jews  ;  because,  sticking  to  their  old  constitution,  they  would  not  have 
this  man  reign  over  them  :  so  that  what  St.  Paul  says  here,  is  in  effect  this  : 
♦'  By  believing  in  Christ,  I  am  discharged  from  the  Mosaical  law,  that  I  may 
wholly  conform  myself  to  the  rule  of  the  Gospel,  which  is  now  the  law,  which 
must  be  owned  and  observed  by  all  those,  who,  as  God's  people,  will  live  accepta- 
bly to  him."  This,  1  think,  is  visibly  his  meaning,  though  the  accustoming 
himself  to  antitheses,  may  possibly  be  the  reason  why,  after  having  said,  "  I  am 
dead  to  the  law,"  he  expresses  his  putting  himself  under  the  Gospel,  by  living  to 
Cod. 

20  »  "  Crucified  with  Christ ;"  see  this  explained,  Rom.  vii.  4,  and  vi.  2—14. 

'•  i.  e.  The  whole  management  of  myself  is  conformable  to  the  doctrine  of  the  Go- 
spel, of  justification  in  Christ  alone,  and  not  by  the  deeds  of  the  law.  This,  and  the 
former  verse,  seem  to  be  spoken  in  opposition  to  St.  Peter's  owning  a  subjection 
to  the  law  of  Moses,  by  his  walking,  mentioned,  ver.  14. 

21  "^  "  Grace  of  God  ;"  see  chap.  i.  6,  7,  to  which  tiiis  seems  here  opposed. 
■*  "  In  vain  ;'   read  this  explained  in  St. Paul's  own  words,  chap.  v.  3 — 6. 


Chap.  III.  Galatians.  45 

SECTION  III. 
CHAPTER  III.  1—5. 

CONTENTS. 

By  the  account  St.  Paul  has  given  of  himself,  in  the  foregoing 
section,  the  Galatians  being  furnished  with  evidence,  sufficient  to 
clear  him,  in  their  minds,  from  the  report  of  his  preaching  cir- 
cumcision, he  comes  now,  the  way  being  thus  opened,  directly  to 
oppose  their  being  circumcised,  and  subjecting  themselves  to  the 
law.  The  first  argument  he  uses,  is,  that  they  received  the 
Holy  Ghost,  and  the  gifts  of  miracles,  by  the  Gospel,  and  not  by 
the  law. 

TEXT. 

1  O  foolish  Galatians,  who  hath  bewitched  you,  that  you  should  not 
obey  the  truth,  before  whose  eyes  Jesus  Christ  hath  been  evidently 
set  forth,  crucified  among  you  ? 

2  This  only  would  I  learn  of  you  :  Received  ye  the  Spirit  by  the  works 
of  the  law,  or  by  the  hearing  of  faith  ? 

3  Are  ye  so  foolish  ?  Having  begun  in  the  Spirit,  are  ye  now  made 
perfect  by  the  flesh  ? 

PARAPHRASE. 

1  O  ye  foolish  Galatians,  who  hath  cast  a  mist  before  your  eyes, 
that  you  should  not  keep  to  the  truth"  of  tlie  Gospel,  you  to 
whom  the  sufferings  and  death  of  Christ''  upon  the  cross 
hath  been  by  me  so  lively  represented,  as  if  it  had  been  actually 

2  done  in  your  sight?  This  is  one  thing  1  desire  to  know  of 
you  :  Did  you  receive  the  miraculous  gifts  of  the  Spirit,  by 

3  the  works  of  the  law,  or  by  the  Gospel  preached  to  you  ?    Have 

NOTES. 

1  »  "  Obey  the  truth,''  i.  e.  stand  fast  in  the  liberty  of  the  Gospel ;  truth  being 
used  in  this  epistle,  as  we  have  already  noted,  chap.  ii.  14,  for  the  doctrine  of 
being  free  from  the  law,  which  St.  Paul  had  delivered  to  them.  The  reason 
whereof  he  gives,  chap.  v.  3 — 5. 

''  St.  Paul  mentions  nothing  to  them  here  but  Christ  crucified,  as  knowing  that, 
wheu  formerly  he  had  preached  Christ  crucified  to  them,  he  had  shown  them, 
that,  by  Christ's  death  on  the  cross,  believers  were  set  free  from  the  law,  and 
the  covenant  of  works  was  removed,  to  make  way  for  that  of  grace,  'i'his  we 
may  find  him  inculcating  to  his  other  Gentile  converts.  See  Eph.  ii.  15,  16.  Col. 
ii.  14,  20.  And  accordingly  he  tells  the  Galatians,  chap.  v.  2,  4,  that  if,  by  cir- 
cumcision, they  put  themselves  under  tlie  law,  they  were  fallen  from  grace,  and 
Christ  should  profit  them  nothing  at  all :  things,  which  they  are  supposed  to 
understand,  at  his  writing  to  them. 


46  Galatians.  Chap.  III. 

TEXT. 

4  Have  ye  suffered  so  many  things  in  vain  ?  if  it  be  yet  in  vain. 

5  He,  therefore,  that  ministereth  to  you  the  Spirit,  and  worketh 
miracles  among  you,  doth  he  it  by  the  works  of  the  law,  or  by  the 
hearing  of  faith .'' 

PARAPHRASE, 
you  SO  little  understanding,  that,  having  begun  in  the  reception 
of  the  spiritual  doctrine  of  the  Gospel,  you  hope  to  be  advanced 
to  higher  degrees  of  perfection,  and  to  be  completed  by  the 

4  law''  ?  Have  you  suffered  so  many  things  in  vain,  if  at  least 
you  will  render  it  in  vain,  by  falling  off  from  the  profession  of 
the  pure  and  uncorrupted  doctrine  of  the  Gospel,  and  aposta- 

5  tizing  to  Judaism  ?  The  gifts  of  the  Holy  Ghost,  that  have 
been  conferred  upon  you,  have  they  not  been  conferred  on  you 
as  Christians,  professing  faith  in  Jesus  Christ,  and  not  as  ob- 
servers of  the  law?  And  hath  not  he*^,  who  hath  conveyed 
these  gifts  to  you,  and  done  miracles  amongst  you,  done  it  as  a 
preacher  and  professor  of  the  Gospel,  the  Jews,  who  stick  in  the 
law  of  Moses,  being  not  able,  by  vu'tue  of  that,  to  do  any  such 
thing  ? 

NOTES. 

3  "^  It  is*  a  way  of  writing  very  familiar  to  St.  Paul,  in  opposing  the  law  and  the 

gospel,  to  call  the  law  Flesh,  and  the  Gospel  Spirit.     The  reason  whereof  is  very 

plain  to  any  one  conversant  iu  his  epistles. 
5  d  it  j^e."     The  person  meant  here  hy  o  ea-.-/c:,iyaiy,  "  he  that  ministereth,"  and 

chap.  i.  fi,  by  6  xa^.E<^a,-,  "  he  that  called,"  is  plainly  St.  Paul  himself,  tiiough, 

out  of  modesty,  he  declines  uaiuiDg  himself. 


SECTION  IV. 
CHAPTER  III.  6-17. 


CONTENTS. 


His  next  argument  against  circumcision,  and  subjection  to  the 
law,  is,  that  the  children  of  Abraham,  entitled  to  the  inheritance 
and  blessing  promised  to  Abraham  and  his  seed,  are  so  by  faith, 
and  not  by  being  under  the  law,  which  brings  a  curse  upon  those 
who  are  under  it. 


Chap.  III.  Galatians.  47 


TEXT. 

6  Even  as  Abraham  believ^ed  God,  and  it  was  accounted  to  hira  for 
righteousness  : 

7  Know  ye,  therefore,  that  they  which  are  of  faith,  the  same  are  the 
children  of  Abraham. 

8  And  the  Scripture,  foreseeing  that  God  would  justify  the  heathen 
through  faith,  preached  before  the  Gospel  unto  Abraham,  saying, 
''  In  thee  shall  all  nations  be  blessed." 

9  So  then  they  which  be  of  faith,  are  blessed  with  faithful  Abraham. 

10  For  as  many  as  are  of  the  works  of  the  law,  are  under  the  curse ; 
for  it  is  written,  "  Cursed  is  every  one  that  continueth  not  in  all 
things,  which  are  written  in  the  book  of  the  law,  to  do  them." 

1 1  But  that  no  man  is  justified  by  the  law  in  the  sight  of  God,  it  is 
evident:  for  the  "  just  shall  live  by  faith." 

12  And  the  law  is  not  of  faith :  but,  "  The  man  that  doeth  them,  shall 
live  in  them." 

PARAPHRASE. 

6  But  to  pi'oceed:  As  Abraham  believed  in  God,  and  it  wasac- 

7  counted  to  him  for  righteousness;  So  know  ye,  that  those  who 
are  of  faith,  i.  e.  who  rely  upon  God,  and  his  promises  of 
grace,  and  not  upon  their  own  performances,  they  are  the  chil- 
dren of  Abraham,  who  shall  inherit;  and  this  is  plain  in  the 

8  Scripture.  For  it  being  in  the  purpose  of  God,  to  justify  the 
Gentiles  by  faith,  he  gave  Abraham  a  fore-knowledge  of  the 
Gospel  in  these  words  :  "  ^  In  thee  all  the  nations  of  the  earth 

9  shall  be  blessed."     So  that  they  who  are  of  '^  faith,  are  blessed 

10  with  Abraham,  who  believed.  But  as  many  as  are  of  the 
works  of  the  law,  are  under  the  ""  curse :  for  it  is  written  "^j 
"  Cursed  is  every  one,  who  remaineth  not  in  all  things,  which 

1 1  are  written  in  the  book  of  the  law,  to  do  them.'"  But  that 
no  man  is  justified  by  the  law,  in  the  sight  of  God,  is  evident; 

12  "  for  the  just  shall  live  by  faith  ^'"  But  the  law  says  not  so, 
the  law  gives  not  life  to  those  who  believe^;  but  the  rule 
of  the  law  is,  "  He  that  doth  them,  shall  live  in  them  ^P 


NOTES. 

«  »€eD.  xiii.3. 

9,  10  •»  "  Of  faith,"  and  "  of  the  works  of  the  law ;"  spoken  of  two  races  of  nien, 
the  one  as  the  genuine  posterity  of  Abraham,  heirs  of  the  promise,  the  other  not. 
«"  Blessed,"  and  "  under  the  curse."  Here  again  there  is  another  division, 
viz.  into  the  blessed,  and  those  under  the  curse,  whereby  is  meant  such  aa 
are  in  a  state  of  life,  or  acceptance  wUh  God;  or  such  as  are  exposed  to  his 
wrath,  and  to  death,  see  Deut.  xxx,  19. 

10  ^  "  Written,"  Deut.  .\xvii.  26. 

11  'Hab.  ii.  4. 

12  'See  Acts  xiii.  39. 
•  Lev.  xviii.  5. 


48  Galatians.  .Chap.  III. 

TEXT. 

13  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made  a 
curse  for  us  ;  for  it  is  written,  "  Cursed  is  erery  one  that  haugeth 
on  a  tree." 

14  That  the  blessing  of  Abraham  might  come  on  the  Gentiles  through 
Jesus  Christ;  that  we  might  receive  the  promise  of  the  Spirit 
through  faith. 

15  Brethren,  I  speak  after  the  manner  of  men  j  though  it  be  but  a 
man's  covenant,  yet  if  it  be  confirmed,  no  man  disannuUeth,  or 
addetb  thereto. 

16  Now  to  Abraliam  and  his  seed  were  the  promises  made.     He  saith 

paraphra.se. 

13  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us;  for  it  is  written '\  "  Cursed  is  every  one  that 

14  hangeth  on  a  tree:"  That  the  blessing',  promised  to  Abra- 
ham, might  come  on  the  Gentiles,  through  Jesus  Christ ;  that 
we  who  are  Christians  might,  believing,  receive  the  Spirit  that 

15  was  promised  ^.  Brethren,  this  is  a  known  and  allowed  rule 
in  human  affairs,  that  a  promise,  or  compact,  though  it  be 
barely  a  man's  covenant,  yet  if  it  be  once  ratified,  so  it  must 
stand,  nobody  can  render  it  void,  or  make  any  alteration  in  it. 

16  Now  to  Abraham  and  his  seed  were  the  promises  made.  God 
doth  not  say,  "  and  to  seeds',"  as  if  he  spoke  of  more  seeds 
than  one,  that  were  entitled  to  the  promise  upon  different  ac- 

NOTES. 

13  h  Deut.  xxi.  23. 

14  '"Blessing:"  "That  blessine:,"  ver.  8,  9,  14.  "Justification,"  rer.  11. 
"  Righteousness,"  ver.  21.  "  Life,"  ver.  11,  12,  21.  "  Inheritance,"  ver. 
18.  "  Being  tiie  cliildren  of  God,"  ver.  26,  are  in  effect  all  the  same,  on  the 
one  side  :  And  the  "  curse,"  ver.  13,  the  direct  contrary,  on  the  other  side  ;  so 
plain  is  St.  Paul's  discourse  here,  that  nobody,  wlio  reads  it  with  the  least  at- 
tention, will  be  in  any  doubt  about  it. 

''  "  Promised."  St.  Paul's  argument  to  convince  the  Galatians,  that  they  ought 
not  to  be  circumcised,  or  submit  to  the  law,  from  their  having  received  the  Spirit 
from  him,  upon  their  having  received  the  Gospel,  which  he  preaclied  to  them, 
ver,  2,  and  5,  stands  thus  :  The  bles.siug  promised  to  Abrahau),  and  to  his  seed, 
was  wholly  upon  the  account  of  faith,  ver.  7.  Tiiere  were  not  different  seed-s 
who  should  inherit  the  promise;  the  one  by  the  works  of  the  law,  and  the 
other  by  faith.  For  there  was  but  "  one  seed,  which  was  Christ,"  ver.  If, 
and  those  who  should  claim  in,  and  under  him,  by  faith.  Among  those  there 
was  no  di.stiuction  of  Jew  and  Gentile.  They,  arid  they  only,  who  believed,  were 
all  one  and  tiie  same  true  seed  of  Abraham,  and  "  heirs  according  to  the 
promise,"  ver.  28,  29.  And  therefore  tlie  promise,  made  to  the  people  of 
God,  of  giving  them  the  Spirit  under  the  Gospel,  was  performed  only  to  those 
who  believed  in  Christ :  a  clear  evidence,  that  it  was  not  by  putting  themselves 
under  the  law,  but  by  faith  in  Jesus  Christ,  that  "  they  were  the  people  of  God, 
and  heirs  of  the  piomise." 
16  '"And  to  seeds:"  By  seeds,  St.  Paul  here  visibly  means  the  c/  ex  rs'^iw;, 
"  those  of  faith,*'  and  the  o/  l^  'ipywv  vo'uoi/,  "  those  of  tlie  works  of  the  law," 
spoken  of  above,  ver.  9,  10,  as  two  distinct  seeds,  or  descendants  claiming  from 
Abraham. 


Chap.  III.  Galatiaiis.  49 

TEXT, 
not,  "  and  to  seeds,"  as  of  many ;  but  as  of  one,  "  and  to  thy  seed," 
which  is  Christ. 
17  And  this  I  say,  that  the  covenant  that  \ras  confirmed  before  of  God 
in  Christ,  the  law,  Mhich  was  four  hundred  and  thirty  years  after, 
cannot  disannul,  that  it  ghould  make  the  promise  of  none  effect. 

PARAPHRASE, 
counts  ;  but  only  of  one  sort  of  men,  who,  upon  one  sole  ac- 
count, were  that  seed  of  Abraham,  which  was  alone  meant  and 
concerned  in  the  promise  ;  so  that  "  unto  thy  seed "',"  designed 
Christ,  and  his  mystical  body",  /.  e.  those,  that  become  mem- 
17  bers  of  him  by  faith.  This  therefore,  I  say,  that  the  law, 
which  was  not  till  430  years  after,  cannot  disannul  the  cove- 
nant that  was  long  before  made,  and  ratified  to  Christ  by  God, 
so  as  to  set  aside  the  promise.  For  if  the  right  to  the  inherit- 
ance be  from  the  works  of  the  law,  it  is  plain  that  it  is  not 
founded  in  the  promise  of  Abraham,  as  certainly  it  is.  For 
the  inheritance  was  a  donation  and  free  gift  of  God,  settled  on 
Abraham  and  his  seed,  by  promise. 

NOTES. 

■"  "  And  to  thy  seed  ;"  See  Gen.  xii.  7,  repeated  again  in  the  following  chapters. 
"  "  Mystical  body ;"  see  ver.  27. 


SECTION  V. 
CHAPTER  III.  18—25. 


CONTENTS. 
In  answer  to  this  objection,  "  To  Avhat,  then,  serveth  the  law.?"" 
He  shows,  that  the  law  was  not  contrary  to  the  promise :  but 
since  all  men  were  guilty  of  transgression,  ver.  22,  the  law  was 
added,  to  show  the  Israelites  the  fruit  and  inevitable  consequence 
of  their  sin,  and  thereby  the  necessity  of  betaking  themselves  to 
Christ :  but  as  soon  as  men  have  received  Christ,  they  have  at- 
tained the  end  of  the  law,  and  so  are  no  longer  under  it.  This  is 
a  farther  argument  against  circumcision. 


VOL.  Vill. 


30  Galatians.  Chap.  III. 

TEXT. 

1 8  For  if  the  inheritance  be  of  the  law,  it  is  no  more  of  promise :  but 

God  gave  it  to  Abraham  by  promise. 
]  9  Wherefore,  then,  serveth  the  law  ?  It  was  added  because  of  trans- 

a:ressioDS,  until  the  seed  should  come  to  whom  the  promise  was  made; 

and  it  was  ordained  by  augels,  iu  the  hand  of  a  mediator. 
20  Now  a  mediator  is  not  a  mediator  of  one  ;  but  God  is  one. 

PARAPHR.\SE. 

18  If  the  blessing  and  inheritance  be  settled  on  Abraham  and  be- 
lievers, as  a  free  gift  by  promise,  and  was  not  to  be  obtained  by 

19  the  deeds  of  the  law;  To  what  purpose,  then,  was  the  law? 
It  was  added,  because  the  Israelites,  the  posterity  of  Abraham, 
were  transgressors'",  as  well  as  other  men,  to  show  them  their 
sins,  and  the  punishment  and  death  they  incurred  by  them, 
until  Christ  should  come,  who  was  the  seed,  into  whom  both 
Jews  and  Gentiles,  ingrafted  by  believing,  become  the  people  of 
God,  and  children  of  Abraham,  that  seed  to  which  the  promise 
was  made.  And  the  law  was  ordained  by  angels,  in  the  hand 
of  a  mediator  ^,  whereb}'  it  is  manifest,  that  the  law  could  not 

20  disannul  the  promise ;  Because  a  mediator  is  a  mediator  be- 
tween two  parties  concerned,  but  God  is  but  one'  of  those 

NOTES. 

19  »  That  this  is  the  meaning  of,  "  because  of  transgressions,"  the  following  part 
of  this  section  shows,  wherein  St.  Paul  argues  to  this  purpose  :  The  Jews  were 
sinners,  as  well  as  other  men,  ver.  22.  The  law  denouncing  death  to  all  sinners, 
could  sase  none,  ver.  21,  but  was  thereby  useful  to  bring  men  to  Christ,  that 
they  might  be  justified  by  faith,  ver.  24.     See  ch.  ii.  15,  16. 

*•  Mediator.   See  Deut.  v.  5.    Lev.  xxvi.  46.   Where  it  is  said,  the  law  was  made 
between  God  and  the  children  of  Israel,  by  the  hand  of  Moses. 

20  «  But  God  is  one  :  To  understand  this  %erse,  we  must  carry  in  our  minds  what 
St.  Paul  is  here  doing,  and  that  from  ver.  17  is  manifest,  that  he  is  proving  that 
the  law  could  not  disannul  the  promise;  and  he  does  it  upon  this  known  rule, 
that  a  covenant,  or  promise,  once  ratified,  cannot  be  altered,  or  disannulled,  by 
any  other,  but  by  both  the  parties  concerned.  Now,  says  he,  God  is  but  one  of 
the  parties  concerned  in  the  promise;  the  Gentiles  and  Israelites  together  made 
up  the  other,  ver.  14.  But  Moses,  at  the  giving  of  the  law,  was  a  mediator 
only  between  the  Israelites  and  God ;  and,  therefore,  could  not  transact  any 
thing  to  the  disannulling  the  promise,  which  was  between  God,  and  the  Israelites 
and  Gentiles  together,  because  God  was  but  one  of  the  parties  to  that  covenant; 
the  other,  which  was  the  Gentiles,  as  well  as  Israelites,  Moses  appeared,  or 
transacted,  not  for.  And  so  what  was  done  at  mount  Sinai,  by  the  mediatioD 
of  Moses,  could  not  affect  a  covenant  made  betxveen  parties  whereof  only  one 
was  there.  How  necessary  it  was  for  St.  Paul  to  add  this,  we  shall  see,  if  we 
consider,  that  without  it  his  argument  of  430  years',  distance  would  have  been 
deficient,  and  hardly  conclusive.  For  if  both  the  parties  concerned  in  the 
promise  had  transacted  by  Moses  the  mediator,  (as  they  might  if  none  but  the 
nation  of  the  Israelites  had  been  concerned  in  the  promise  made  by  God  to 
Abraham)  they  might,  by  mutual  consent,  have  altered,  or  set  aside,  the  former 
promise,  as  well  four  Imndred  years,  a.s  four  days  after.    That  which  hindered 


Ciiap.  III.  Galatians.  51 

TEXT. 

21  Is  the  law,  then,  against  the  promises  of  God?  God  forbid  !  for  if 
there  had  been  a  law  given,  whicli  could  have  given  life,  verily 
righteousness  should  have  been  by  the  law. 

22  But  the  Scripture  hath  concluded  all  under  sin,  that  the  promise,  by 
faith  of  Jesus  Ghrist,  might  be  given  to  them  that  believe. 

23  But  before  faith  came,  we  Avere  kept  under  the  law,  shut  up  unto 
the  faith,  which  should  afterwards  be  revealed. 

PARAPHRASE. 

21  concerned  in  the  promise.  If,  then,  the  promised  inheritance 
come  not  to  the  seed  of  Abraham,  by  the  law,  is  the  law  op- 
posite, by  the  curse  it  denounces  against  transgressors,  to  the 
promises' that  God  made  of  the  blessing  to  Abraham  ?  No,  by 
no  means  !  For  if  there  had  been  a  law  given,  which  could 
have  put  us  in  a  state  of  life  \  certainly  righteousness  should 

Q2  have  been  by  law  ^  But  we  find  the  quite  contrary  by  the 
Scripture,  which  makes  no  distinction  betwixt  Jew  and  Gentile, 
in  this  respect,  but  has  shut  up  together  all  mankind^,  Jews 
and  Gentiles,  under  sin?  and  guilt,  that  the  blessing^  which 
was  promised,  to  that  which  is  Abraham's  true  and  intended 

23  seed,  by  faith  in  Christ,  might  be  given  to  those  who  believe. 

NOTES. 

it  was,  that  at  Moses's  mediation,  on  mount  Sinai,  God,  who  was  but  one  of 
the  parties  to  the  promise,  was  preseut :  but  the  other  party,  Abraham's  seed, 
consisting  of  Israelites  and  Gentiles  together,  was  not  there;  Moses  transacted 
for  the  nation  of  the  Israelites  alone  :  the  other  nations  were  not  concerned  in 
the  covenant  made  at  mount  Sinai,  as  they  were  in  the  promise  made  to  Abraham 
and  his  seed  ;  which,  therefore,  could  not  be  disannulled  without  their  consent. 
For  that  both  the  promise  to  Abraham  and  his  seed,  and  the  covenant  with 
Israel  at  mount  Sinai,  was  national,  is  in  itself  evident. 

21  «»  Za.oTo.,Va,,  "  Put  into  a  state  of  life."  The  Greek  word  .signifies  to  make 
alive  St.  Paul  considers  alt  men  here,  as  in  a  mortal  state  ;  and  to  be  put  out 
of  that  mortal  state,  into  a  state  of  life,  he  calls,  being  made  alive.  This,  he  says, 
the  law  could  not  do,  because  it  could  not  confer  righteousness. 

«  'Ex  >6uo^J  by  law,  i.e.  by  works,  or  obedience  to  that  law,  which  tended  towards 
righteousness,  as  well  as  the  promise,  but  was  not  able  to  reach,  or  confer  it. 
See  Rom.  viii.  3,  i.  e.  frail  men  were  not  able  to  attain  righteousness  by  an  exact 
conformity  of  their  actions  to  the  law  of  righteousness. 

22  'To.  wivla.  All,  is  used  here  for  all  men.  The  apostle,  Rom.  in.  9,  and  19, 
expresses  the  same  thing  by  ^Mo^;,  all  men  ;  and  sri?  6  xoV/*of,  all  the  world. 
But  speaking  in  the  text  here  of  the  Jews,  in  particular,  he  says.  We,  meaning 
those  of  his  own  nation,  as  is  evident  from  ver.  24,  2h. 

t  Under  sin,  i.  e.  rank  them  all  together,  as  one  guilty  race  of  sinners  :  see  this 
proved  Rom.  iii.  9.  i.  18,  &c.  To  the  same  purpose  of  putting  both  Jews  and 
Gentiles  into  one  state,  St.  Paul  uses  cv,UKuat  wiv7«f,  "  hath  shut  them  up  all 
together,"  Rom.  xi.  32.  . 

>•  The  thing  promised  in  this  chapter,  sometimes  called  Blessing,  ver.  9, 14,  some- 
times Inheritance,  ver.  18,  sometimes  Justification^  ver.  U,  24,  sometimes 
Righteousness,  ver.  21,  and  sometimes  Life,  ver.  11,  21.  ^^ 

li     /V 


5'2  Galatians.  Chap.  III. 

TEXT. 

24  Wherefore  the  law  was  our  schoolmaster,  to  bring  us  unto  Christ, 
that  we  might  be  justified  by  faith. 

25  But,  after  that  faith  is  come,  we  are  no  longer  under  a  schoolmaster. 

PARAPHRASE. 
But  before  Christ,  and  the  doctrine  of  justification  by  faith '  in 
him,  came,  we  Jews  were  shut  up  as  a  company  of  prisoners 
together,  under  the  custody  and  inflexible  rigour  of  the  law, 
unto  the  coming  of  the  Messiah,  when  the  doctrine  of  justifi- 

24  cation  by  faith  '^  in  him  should  be  revealed.  So  that  the  law, 
by  its  severity,  served  as  a  schoolmaster  to  bring  us  to  Christ, 

25  that  we  might  be  justified  by  faith.  But  Christ  being  come, 
and  with  him  the  doctrine  of  justification  by  faith,  we  are  set 
free  from  this  schoolmaster,  there  is  no  longer  any  need  of 
him. 


NOTES. 


23  i  By  faith  ;  see  ver.  14. 

''  Justification  by  faith  ;  see  ver.  2-1. 


SECTION  VI. 
CHAPTER  III.  26—29. 

CONTENTS. 
As  a  further  argument  to  dissuade  them  from  circumcision,  he 
tells  the  Galatians,  that,  by  faith  in  Christ,  all,  whether  Jews  or 
Gentiles,  are  made  the  children  of  God  ;   and  so  they  stood  in  no 
need  of  circumcision. 

TEXT. 
2G  For  ye  are  all  the  children  of  God,  by  faith  in  Christ  Jesus. 

PARAPHRASE. 
26  For  ye  are  =*  all  the  children  of  God,  by  faith  in  Christ  Jesus. 

NOTE. 

2<)  "  All,  i.  c.  both  Jews  and  Gentiles. 


Chap.  IV.  Galatians.  5S 

TEXT. 

27  For  as  many  of  you  as  have  been  baptized  into  Christ  have  put  on 
Christ. 

28  There  is  neither  Jew  nor  Greek,  there  is  neither  bond  nor  free,  there 
is  neither  male  nor  female:  for  ye  are  all  one  in  Christ  Jesus. 

29  And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs  accord- 
ing to  the  promise. 

PARAPHRASE. 

27  For  as  many  of  you  as  have  been  baptized  in  Christ  have 

28  put  on  ^  Christ.  There  is  no  distinction  of  Jev/  or  Gentile,  of 
bond  or  free,  of  male  or  female.     For  ye  are  all  one  body, 

29  making  up  one  person  in  Christ  Jesus.  And  if  ye  are  all  one 
in  Christ  Jesus "",  ye  are  the  true  ones,  seed  of  Abraham,  and 
heirs  according  to  the  promise. 

NOTES. 

27  •>  Put  on  Christ.  This,  which,  at  first  sight,  may  seem  a  very  bold  metaphor,  if 
we  consider  what  St.  Paul  has  said,  ver.  16  and  26,  is  admirably  adapted  to 
express  his  thoughts  in  few  words,  and  has  a  great  grace  in  it.  He  says,  ver. 
16,  that  "  the  seed,  to  which  the  promise  was  made,  was  but  one,  and  tliat  one 
was  Christ."  And  ver.  26,  he  declares,  "  that  by  faith  in  Christ,  tliey  all  be- 
came the  sons  of  God."  To  lead  them  into  an  easy  conception  how  this  is  done, 
he  here  tells  them,  that,  by  tailing  on  them  the  profession  of  the  Gospel,  they 
have,  as  it  were,  put  on  Christ;  so  that  to  God,  now  looking  on  them,  there 
appears  nothing  but  Christ.  They  are,  as  it  were,  covered  all  over  with  him,  as 
a  man  is  with  the  clothes  he  hath  put  on.  And  hence  he  says,  in  the  next 
verse,  that  "  they  are  all  one  in  Christ  Jesus,"  as  if  theie  were  but  that  one 
person. 

29  =  The  Clermont  copy  reads  i\  Se  iusT;  ug  \^\  h  Xpi^o/  'l>i(roD,  "  And  if  ye  are 
one  in  Christ  Jesus  ;"  more  suitable,  as  it  seems,  to  the  apostle's  argument.  For, 
ver.  28,  he  says,  '*  They  are  all  one  in  Christ  Jesus ;"  from  whence  the  inference 
in  the  following  words,  of  the  Clermont  copy,  is  natural:  "  And  if  ye  be  one 
in  Christ  Jesus,  then  are  ye  Abraham's  seed,  and  heirs  according  to  promise." 


SECTION  VII. 
CHAPTER  IV.   1-11. 


CONTENTS. 
In  the  first  part  of  this  section  he  further  shows,  that  the  law 
was  not  against  the  promise,  in  that  the  child  is  not  disinhe- 
rited, by  being  under  tutors.     But  the  chief  design  of  this  section 
is  to  show,  that  though  both  Jews  and  Gentiles  were  intended  to 


54  (ialatians.  Chap.  IV. 

be  the  children  of  God,  and  heirs  of  the  promise  by  faith  in 
Christ,  yet  they  both  of  them  were  left  in  bondage,  the  Jews  to 
the  law,  ver.  3,  and  the  Gentiles  to  false  gods,  ver.  8,  until  Christ 
in  due  time  came  to  redeem  them  both ;  and,  therefore,  it  was 
folly  in  the  Galatians,  being  redeemed  from  one  bondage,  to  go 
backwards,  and  put  themselves  again  in  a  state  of  bondage,  though 
under  a  new  master. 

TEXT. 

1  Now  I  say,  that  the  heir,  as  long  as  he  is  a  child,  differeth  nothing 
from  a  servant,  though  he  be  lord  of  all ; 

2  But  is  under  tutors  and  governors,  until  the  time  appointed  of  the 
father. 

3  Even  so  we,  when  we  were  children,  were  in  bondage  under  the 
elements  of  the  world  : 

4  But  when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 
made  of  a  woman,  made  under  the  law ; 

5  To  redeem  them  that  were  under  the  law,  that  we  might  receive  the 
adoption  of  sons. 

6  And,  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
into  your  hearts,  crying,  Abba,  Father. 

PARAPHRASE. 

1  Now  I  say,  that  the  heir,  as  long  as  he  is  a  child,  differeth 

2  nothing  from  a  bondman  %  though  he  be  lord  of  all ;  But 
is  under  tutors  and  guardians,  until  the  time  prefixed  by 

3  his  father.     So  we^  Jews,  whilst  we  were  children,  were  in 

4  bondage  under  the  law*^.  But  when  the  time  appointed  for 
the  coming  of  the  INlessias  was  accomplished,  God  sent  forth 

5  his  Son,  made  of  a  woman,  and  subjected  to  the  law;  That  he 
might  redeem  those  who  were  under  the  law,  and  set  them  free 
from  it,  that  we,  who  beUeve,  might  be  put  out  of  the  state  of 

6  bondmen,  into  that  of  sons.  Into  which  state  of  sons,  it  is 
evident  that  you,  Galatians,  who  were  heretofore  Gentiles,  are 


NOTES. 

1  »  Boiuhnan ;  so  8o:>.of  signifies;  and  unless  it  be  so  translated,  ver.  7,  6, 
Bondage,  ver.  3,  7,  will  scarce  be  understood  by  an  English  reader  :  but  St. 
Paul'.s  sense  will  be  lost  to  one,  who,  by  Servant,  understands  not  one  in  a  state 
of  bondage. 

3  ''  We.  It  is  plain,  St.  Paul  speaks  here  in  the  name  of  the  Jews,  or  Jewi.sh 
church,  which,  though  God's  peculiar  people,  yet  was  to  pass  its  nouage  (so  St. 
Paul  calls  it)  under  the  restraint  and  tutorage  of  the  law,  and  not  to  receive  the 
possession  of  the  promised  inheritance  until  Christ  canie. 

«  The  law,  he  calls  htrc^oiyux  toj  x^9-,uoi;,"  Elements, or  rudimentsof  the  world." 
Because  the  observances  and  discipline  of  the  law,  which  had  restraint  and 
bondage  enough  in  it,  led  them  not  beyond  the  things  of  this  world,  into  the 
possession,  or  taste,  of  their  spiritual  and  heavenly  inheritance. 


Chap.  IV.  Galatians.  55 

TEXT. 

7  Wherefore  thou  art  no  more  a  servant,  but  a  son  ;  and  if  a  son,  tlien 
an  heir  of  God,  through  Christ. 

8  Howbeit,  then,  wlieu  je  knew  not  God,  ye  did  service  unto  them, 
which  by  nature  are  no  gods. 

9  But  now,  after  that  ye  have  known  God,  or  rather  are  known  of 
God,  how  turn  ye  again  to  the  weak  and  beggarly  elements,  where- 
unto  ye  desire  again  to  be  in  bondage  ? 

PARAPHRASE. 

put ;  forasmuch  as  God  hath  sent  forth  his  Spirit'^  into  your 

7  hearts,  which  enables  you  to  cry,  Abba,  Father.  So  that  thou 
art  no  longer  a  bondman,  but  a  son  ;  and  if  a  son,  then  an 

8  heir^  of  God,  or  of  the  promise  of  God  through  Christ.  But 
then,  i.  e.  before  ye  were  made  the  sons  of  God,  by  faith  in 
Christ,  now  under  the  Gospel,  ye,  not  knowing  God,  were  in 

9  bondage  to  those,  who  were  in  truth  no  gods.  But  now,  that 
ye  know  God,  yea  rather,  that  ye  are  known  ^  and  taken  into 
favour  by  him,  how  can  it  be  that  you,  who  have  been  put  out 
of  a  state  of  bondage,  into  the  freedom  of  sons,  should  go 


NOTES. 

6  ^Tlie  same  argument,  of  proving  their  souship  from  tlieir  liaving  the  Spirit,  St. 
Paul  uses  to  the  Romans,  Rom.  viii.  16.  And  he  that  will  read  2  Cor.  iv.  17 
— V.  6,  and  Eph.  i.  1 1 — 14,  will  find,  that  the  Spirit  is  looked  on  as  the  seal  and 
assurance  of  the  inheritance  of  life,  to  those  "  who  have  received  the  adoption 
of  sons,"  as  St.  Paul  speaks  here,  ver.  5.  The  force  of  the  argument  seems  to 
lie  in  this,  that  as  he,  that  has  the  spirit  of  a  man  in  him,  has  an  evidence  that 
he  is  the  son  of  a  man,  so  he,  that  hath  the  Spirit  of  God,  has  thereby  an  as- 
surance that  he  is  the  son  of  God.  Conformable  hereunto,  the  opinion  of  the 
Jews  was,  that  the  Spirit  of  God  was  given  to  none  but  themselves,  they  alone 
being  the  people  or  children  of  God ;  for  God  calls  the  people  of  Israel  his  sons, 
Exod.iv.  22,  23.  And  hence,  we  see,  that  when,  to  the  astonishment  of  the 
Jews,  the  Spirit  was  given  to  the  Gentiles,  the  Jews  no  longer  doubted  that  the 
inheritance  of  eternal  life  was  also  conferred  on  the  Gentiles.  Compare  Acts  x. 
44—48,  with  Acts  xi.  15—18. 

7  *  St.  Panl,  from  the  Galatians'  having  received  the  Si)irit,  (as  appears  chap.  iii.  2) 
argues,  that  they  are  the  sous  of  God,  without  the  law  ;  and  consequently  heirs 
of  the  promise,  without  the  law  ;  for,  says  he,  ver.  1 — 6,  the  Jews  themselves 
were  fain  to  be  redeemed  from  the  bondage  of  the  law,  by  Jesus  Christ,  that,  as 
sons,  they  might  attain  to  the  inheritance.  But  you,  Galatians,  says  lie,  have, 
by  the  Spirit  that  is  given  you  by  the  ministry  of  the  Gospel,  an  evidence  that 
God  is  your  Father  ;  and,  being  sons,  are  free  fiom  the  bondage  of  the  law,  and 
heirs  without  it.  The  same  sort  of  reasoning  St.  Paul  uses  to  the  Romans,  ch. 
viii.  14—17. 

9  f  Known.  It  has  been  before  observed,  how  apt  St.  Paul  is  to  repeat  his  words, 
though  something  varied  in  their  signification.  We  have  here  another  instance 
of  it :  having  said,  "  Ve  have  known  God,"  he  subjoins,  "  or  rather  are  known 
of  him,"  in  the  Hebrew  latitude  of  the  word  known  ;  in  which  language  it  some- 
times signities  knowing,  with  choice  and  appiobation.  See  .Vmos  iii.  2.  1  Cor. 
viii.  3. 


50  Galatians.  Chap.  IV. 

TEXT. 

10  Ye  observe  days,  and  months,  and  times,  and  years. 

1 1  I  am  afraid  of  you,  lest  I  have  bestowed  upon  you  labour  in  vain, 

PARAPHRASE. 

backwards,  and  be  willing  to  put  yourselves  under  the^  weak 
and  beggarly  elements'^  of  the  world  into  a  state  of  bondage 

10  again  ?     Ye  observe  days,  and  months,  and  times,  and  years, 

11  in  compliance  with  the  Mosaical  institution.  I  begin  to  be 
afraid  of  you,  and  to  be  in  doubt,  whether  all  the  pains  I  have 
taken  about  you,  to  set  you  at  liberty,  in  the  freedom  of  the 
Gospel,  will  not  prove  lost  labour. 

NOTES. 
e  Thelaw  is  here  called  weak,becaiiseit%vasnotabletodeliver  aman  from  bondage 
and  death,  into  the  glorious  liberty  of  the  sous  of  God,  Rom.  viii.  1 — 3.    And  it 
is  called  beggarly,  because  it  kept  men  in  the  poor  estate  of  pupils,  from  the  full 
possession  and  enjoyment  of  the  inheritance,  ver.  1 — 3. 

•"  The  apostle  makes  it  matter  of  astonishment,  how  they,  who  had  been  in  bondage 
to  false  gods,  having  been  once  set  free,  could  endure  the  thoughts  of  parting 
with  their  liberty,  and  of  returning  into  any  sort  of  bondage  again,  even  under 
the  mean  and  beggarly  rudiments  of  the  Mosaical  institution,  which  was  not  able 
to  make  them  sons,  and  instal  them  in  the  inheritance.  For  St.  Paul,  ver.  7 , 
expressly  opposes  bondage  to  sonship ;  so  that  all,  who  are  not  in  the  state  of 
sons,  are  in  the  state  of  bondage.  Uxhiy,  again,  cannot  here  refer  to  cTm-^iia, 
elements,  which  the  Galatians  had  never  been  under  hitherto,  but  to  bondage, 
which  he  tells  them,  ver.  8,  they  had  been  in  to  false  gods. 


SECTION  VIII. 
CHAPTER  IV.  12—20. 

CONTENTS. 

He  presses  them  ^vith  the  remembrance  of  the  great  kindness 
they  had  for  him,  when  he  was  amongst  them  ;  and  assures  them 
that  they  have  no  reason  to  be  alienated  from  him,  though  that  be 
it  which  the  Judaizing  seducers  aim  at. 


Chap.  IV.  Galatians.  57 

TEXT. 

12  Brethren,  I  beseech  you,  be  as  I  am  ;  for  I  am  as  ye  are  :  ye  have 
not  iujured  me  at  all. 

13  Ye  know  how,  through  infirmity  of  the  flesh,  I  preached  the  Gospel 
unto  you  at  the  first. 

14  And  my  temptation,  which  was  in  my  flesh,  ye  despised  not,  nor 
rejected  ;   but  received  me  as  an  angel  of  God,  even  as  Christ  Jesus. 

15  Where  is  then  the  blessedness  ye  spake  of?  for  I  bear  you  record, 
that  if  it  had  been  possible,  ye  would  have  plucked  out  your  own 
eyes,  and  have  given  them  to  me. 

16  Am  I  therefore  become  your  enemy,  because  I  tell  you  the  truth  > 

1 7  They  zealously  afi'ect  you,  but  not  well  ;  yea,  they  would  exclude 
you,  that  ye  might  afl\;ct  them. 

18  But  it  is  good  to  Ije  zealously  aifected  always  in  a  good  thing,  and 
not  only  Mhen  I  am  present  with  you. 

PARAPHRASE. 

12  1  beseech  you,  brethren,  let  you  and  I  be  as  if  we  were  all 
one.  Think  yourselves  to  be  very  me  ;  as  I,  in  my  own 
mind,  put  no  clifFerence  at  all  between  you  and  m3'self ;  you 

13  have  done  me  no  manner  of  injury  :  On  the  contrary,  ye 
know,  that  through  infirmity  of  the  flesh,  I  heretofore  preached 

14  the  Gospel  to  you.  And  yet  ye  despised  me  not,  for  the 
trial  I  underwent  in  the  flesh  ^,  you  treated  me  not  with 
contempt  and  scorn :  but  you  received  me  as  an  angel  of  God, 

15  yea,  as  Jesus  Christ  himself  What  benedictions^  did  you 
then  pour  out  upon  me  ?  For  I  bear  you  witness,  had  it  been 
practicable,  you  would  have  pulled  out  your  very  eyes,  and 

16  given  them  me.     But  is  it  so,  that  I  am  become  yourenemy*^ 

17  in  continuing  to  tell  you  the  truth  ?  They,  who  would  make 
you  of  that  mind,  show  a  warmth  of  affection  to  you  ;  but  it 
is  not  well  :  for  their  business  is  to  exclude  me,  that  they  may 

18  get  into  your  affection.  It  is  good  to  be  well  and  warmly 
affected  towards  a  good  man*^,  at  all  times,  and  not  barely 

NOTES. 

14  *  What  this  weakness,  and  trial  in  the  flesh,  was,  since  it  has  not  pleased  the 
apostle  to  mention  it,  is  impossible  for  us  to  know  :  but  may  be  remarked  here, 
as  an  instance,  once  for  all,  of  tliat  unavoidable  obscurity  of  some  passages,  in 
epistolary  writings,  without  any  fault  in  the  author.  For  some  things  necessary 
to  the  understanding  of  what  is  writ,  are  usually  of  course  and  justly  omitted, 
because  already  known  to  liiiu  tiie  letter  is  writ  to,  and  it  would  be  sometimes 
ungraceful,  oftentimes  superfluous,  particularly  to  mention  them. 

15  b  The  context  makes  this  sense  of  the  words  so  necessary  and  visible,  that  it  is  to 
be  wondered  how  any  one  could  overlook  it. 

16  *  Your  enemy.     See  chap.  i.  6. 

VA  JThat  by  xahw  here,  he  means  a  person  and  himself,  the  scope  of  the  context 
evinces.  In  the  six  preceding  verses  he  speaks  only  of  himself,  and  the  change 
of  their  afTectinn  to  him,  since  lie  left  them.     There  is  no  other  thing  men- 


58  Galatians.  Chap.  IV. 

TEXT. 

19  My  little  children,  of  whom  I  travail  iu  birth  again,  until  Christ  be 
formed  in  you, 

20  I  desire  to  be  present  with  you  now,  and  to  change  my  voice  ;  for  I 
stand  in  doubt  of  you. 

PARAPHRASE. 

19  when  I  am  present  with  you,  My  little  children,  for  whom 
I  have  again  the  pains  of  a  woman  in  child-birth,  until  Christ 
be  formed  in  you*,  i.  e.  till  the  true  doctrine  of  Christianity 

20  be  settled  in  your  minds.  But  I  would  willingly  be  this  very 
moment  w^th  you,  and  change^  my  discourse,  as  I  should  find 
occasion  ;  for  I  am  at  a  stand  about  you,  and  know  not  what 
to  think  of  you. 

NOTES. 

tioned,  as  peculiarly  deserving  their  affection,  to  which  the  rule  given  in  this 
verse  could  refer.  He  had  said,  ver.  17,  'inKoZcn  i/mS;,  "  they  affect  you  ;"  and 
i'va  a^7o'jf  ^TiKouTs,  "  that  you  might  affect  them  ;"  this  is  only  of  pers^ons,  and 
therefore  ?)5?.oi/o-Sai  t'v  xa?.uj,  which  immediately  follows,  may  be  best  understood 
of  a  person  ;  else  the  following  part  of  the  verse,  though  joined  by  the  copulative 
xai,  and,  will  make  but  a  disjointed  sense  with  the  preceding.  But  there  can 
be  nothing  plainer,  nor  more  coherent  than  this,  which  seems  to  be  St.  Paul'-s 
sense  here  :  "  You  were  very  affectionate  to  me,  when  I  was  with  you.  You  are 
since  estranged  from  me  ;  it  is  the  artifice  of  the  seducers  that  have  cooled  you 
to  me.  But  if  I  am  the  good  man  you  took  me  to  be,  you  will  do  well  to  continue 
the  warmth  of  your  affection  to  me,  when  I  am  absent,  and  not  to  be  well  affected 
towards  me,  only  when  I  am  present  among  you.'"  Though  this  be  his  meaning, 
yet  the  way  he  has  taken  to  express  it  is  much  more  elegant,  modest,  and  grace- 
ful.   Let  any  one  read  the  original,  and  see  whether  it  be  not  so. 

19  e  If  this  verse  be  taken  for  an  entire  sentence  by  itself,  it  will  be  a  parenthesis, 
and  that  not  the  most  necessary,  or  congruous,  that  is  to  be  found  in  St.  Paul's 
epistles  ;  or  oe,  but,  must  be  left  out,  as  we  .see  it  is  in  our  translation.  But  if 
TExw'a  juoiJ,  "  my  little  children,"  be  joined,  by  apposition,  to  i.uS?,  you,  the  last 
word  of  the  foregoii'.g  verse,  and  so  the  two  verses,  18  and  \'J,  be  read  as  one 
sentence,  ver.  20,  with  Se,  but,  in  it,  follows  very  naturally.  But,  as  we  now 
read  it  in  our  English  Bible,  Se,  but,  is  forced  to  be  left  out,  and  ver.  20  stands 
alone  by  itself,  without  any  connexion  with  what  goes  before,  or  follows. 

20  ^'AM.a^^i  punhi;  *'  to  change  the  voice,"  seems  to  signify  the  speaking  higher  or 
lower  ;  changing  the  tone  of  the  voice,  suitably  to  the  matter  one  delivers,  v.  g. 
whether  it  be  advice,  or  commendation,  or  reproof,  &c.  For  each  of  these  have 
their  distinct  voices.  St.  Paul  wishes  himself  with  them,  tiiat  he  might  accom- 
modate himself  to  their  present  condition  and  circumstances,  which  he  confesses 
himself  to  be  ignorant  of,  and  in  doubt  about. 


Chap.  IV.  Galatians.  J9 


SECTION  IX. 


CHAPTER  IV.  21.— V.  1. 

CONTENTS. 
He  exhorts  them  to  stand  fast  in  the  hberty,  with  which  Christ 
hath  made  them  free,  showing  those,  who  are  so  zealous  for  the 
law,  that,  if  they  mind  what  they  read  in  the  law,  they  will  there 
find,  that  the  children  of  the  promise,  or  of  the  new  Jerusalem, 
were  to  be  free ;  but  the  children  after  the  flesh,  of  the  earthly 
Jerusalem,  were  to  be  in  bondage,  and  to  be  cast  out,  and  not  to 
have  the  inheritance. 


TEXT. 
12 1   Tell  me,  ye  that  desire  to  be  under  the  law,  do  ye  not  hear  the  law  ? 

22  For  it  is  written,  that  Abraham  had  two  sons  ;  the  one  by  a  bond- 
maid, the  other  by  a  free-woman, 

23  But  he  M-ho  Mas  of  the  bond- woman  was  born  after  the  flesh  :  but 
he  of  the  free-woman  M'as  by  promise. 

24  Which  things  are  an  allegory  :  for  these  are  the  two  covenants  ;  the 
one  from  the  Mount  Sinai,  which  geudereth  to  bondage,  which  is 
Agar. 

25  For  this  Agar  is  Mount  Sinai,  in  Arabia,  and  answereth  to  Jeru- 
salem, which  now  is,  and  is  in  bondage  with  her  children. 

PARAPHRASE. 

21  Tell  me,  you  that  would  so  fain  be  under  the  law,  do  you 
not  acquaint  yourselves  with  what  is  in  the  law,  either  by 

9,9.  reading^  it,  or  having  it  read  in  your  assemblies  ?  For  it  is 
there  written '',  Abraham  had  two  sons,  one  by  a  bond-maid, 

S3  the  other  by  a  free-woman.  But  he  that  was  of  the  bond- 
woman was  born  according  to  the  flesh,  in  the  ordinary 
course  of  nature ;  but  he  that  was  of  the  free- woman  Abra- 
ham had  by  virtue  of  the  promise,  after  he  and  his  wife  were 

24  past  the  hopes  of  another  child.  These  things  have  an  alle- 
gorical meaning :  for  the  two  women  are  the  two  covenants, 
the  one  of  them  delivered  from  Mount  Sinai,  and  is  represented 

9,5  by  Agar,  who  produces  her  issue  into  bondage.  (For  Agar  is 
Mount  Sinai,  in  Arabia,  and  answers  to  Jerusalem,  that  now 

NOTES. 

21  *  The  vulgar  has,  after  some  Greek  manuscripts.  Read. 

22  ''  Written  there,  viz.  Gen.  xvi.  15,  and  xxi.  1.  The  term,  Law,  in  the  foregoing 
verse,  comprehends  the  five  books  of  Moses. 


60  Galatians.  Chap.  IV. 

TEXT. 

26  But  Jerusalem  which  is  above  is  free,  which  is  the  mother  of  us  all, 

27  For  it  is  written.  Rejoice,  thou  barren,  that  bearest  not ;  break  forth 
and  cry,  thou  that  travailest  not :  for  the  desolate  hath  many  more 
children  than  she  which  hath  an  husband. 

28  Now  we,  brethren,  as  Isaac  was,  are  the  children  of  promise. 

29  But  as,  then,  he  that  was  born  after  the  flesh  persecuted  him  that 
was  born  after  the  Spirit,  even  so  it  is  now. 

30  Nevertheless,  what  saith  the  Scripture .''  Cast  out  the  bond-M'oman 
and  her  son:  for  the  son  of  the  bond-woman  shall  not  be  heir  Math 
the  son  of  the  free-woman. 

31  So  then,  brethren,  we  are  not  children  of  the  bond-woman,  but  of 
the  free. 

V.  1.  Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath  made 
us  free,  and  be  not  entangled  again  with  the  yoke  of  bondage. 

PARAPHRASE. 

^6  is,  and  is  in  bondage  with  her  children,)  But  the  heavenly 
Jerusalem,  which  is  above,  and  answers  to  Sarah,  the  mother 
of  the  promised  seed,  is  free,  the  mother  of  us  all,  both  Jews 

27  and  Gentiles  who  believe.  For  it  was  of  her,  that  it  is  writ- 
ten'',  "  Rejoice,  thou  barren,  that  bearest  not ;  break  out  into 
loud  acclamations  of  joy,  thou  that  hast  not  the  travails  of 
child-birth ;  for  more  are  the  children  of  the    desolate  than 

28  of  her  that  hath  an  husband."     And  it  is  we,  my  brethren, 

29  who,  as  Isaac  was,  are  the  children  of  promise.  But  as,  then, 
Ishmael,  who  was  born  in  the  ordinary  course  of  nature'^, 
persecuted  Isaac,  who  was  born  by  an  extraordinary  power 

30  from  heaven,  working  miraculously  ;  so  is  it  now.  But  what 
saith  the  Scripture ''?  "  Cast  out  the  bond-woman  and  her  son : 
for  the  son  of  the  bond-woman  shall  not  share  the  inhcrit- 

31  ance  with  the  son  of  the  free-woman."  So  then,  brethren, 
we,  who  believe  in  Christ,  are  not  the  children  of  the  bond- 

V.  1 .  woman,  but  of  the  free^  Stand  fast,  therefore,  in  the  liberty, 
wherewith  Christ  hath  made  you  free,  and  do  not  put  on  again 
a  yoke  of  bondage,  by  putting  yourselves  under  the  law. 

NOTES. 

27  'Written,  viz.  Isaiah  liv.  1. 

29  ^  'o  xalk  aifHOi  yEvvrjSsif,  *'  boni  after  the  flesh  ;"  and  tok  xa7a  t^vsZixol,  "  born 
after  the  Spirit."  These  expressions  have,  in  their  original  brevity,  with  rcf,'ard 
to  the  whole  view,  wherein  St.  Paul  nscs  them,  an  admirable  beauty  and  force, 
which  cannot  be  retained  in  a  paraphrase. 

30  ^Scripture,  viz.  Gen.  xxi.  10. 

31  *"The  apostle,  by  this  allegorical  history,  shows  the  Galatians,  tiiat  they  who 
arc  sous  of  Agar,  ».  f.  under  the  law  given  at  Mount  Sinai,  arc  in  bondage,  and 
intended  to  be  cast  out,  tlie  inheritance  being  designed  for  tliose  only,  who  are 
the  free  born  sonsof  God,  under  the  spiritual  covenant  of  tlie  Gospel.  And  there- 
upon he  exhorts  them,  in  the  following  words,  to  preserve  themselves  in  that 
state  of  freedom. 


Chap.  V.  Galatians.  (31 

SECTION  X. 
CHAPTER  V.  2—13. 

CONTENTS. 

It  is  evident  from  verse  11,  that,  the  better  to  prevail  with  the 
Galatians  to  be  circumcised,  It  had  been  reported,  that  St.  Paul 
himself  preached  up  circumcision.  St.  Paul,  without  taking  ex- 
press notice  of  this  calumny,  chap.  1.  6,  and  11.  21,  gives  an  ac- 
count of  his  past  life,  in  a  large  train  of  particulars,  which  all 
concur  to  make  such  a  character  of  him,  as  renders  it  very  incre- 
dible, that  he  should  ever  declare  for  the  circumcision  of  the  Gentile 
converts,  or  for  their  submission  to  the  law.  Having  thus  pre- 
pared the  minds  of  the  Galatians  to  give  him  a  fair  hearing,  as  a 
fair  man,  ^i;Aoi;!r9a<  Iv  xclam,  he  goes  on  to  argue  against  their  sub- 
jecting themselves  to  the  law.  And  having  established  their  free- 
dom from  the  law,  by  many  strong  arguments,  he  comes  here  at 
last  openly  to  take  notice  of  the  report  had  been  raised  of  him, 
[that  he  preached  circumcision]  and  directly  confutes  it. 

1.  By  positively  denouncing  to  them,  himself,  very  solemnly, 
that  they,  who  suffer  themselves  to  be  circumcised,  put  themselves 
into  a  perfect  legal  state,  out  of  the  covenant  of  grace,  and  could 
receive  no  benefit  by  Jesus  Christ,  ver.  2 — 4. 

2.  By  assuring  them,  that  he,  and  those  that  followed  him,  ex- 
pected justification  only  by  faith,  ver.  5,  6. 

3.  By  telling  them,  that  he  had  put  them  in  the  right  way,  and 
that  this  new  persuasion  came  not  from  him,  that  converted  them 
to  Christianity,  ver.  7,  8. 

4.  By  insinuating  to  them,  that  they  should  agree  to  pass  judg- 
ment on  him,  that  troubled  them  with  this  doctrine,  ver.  9,  10. 

5.  By  his  being  persecuted,  for  opposing  the  circumcision  of  the 
Christians.  For  this  was  the  great  offence,  which  stuck  with  the 
Jews,  even  after  their  conversion,  ver.  11. 

6.  By  wishing  those  cut  off,  that  trouble  them  with  this  doc- 
trine, ver.  12. 

This  will,  I  doubt  not,  by  whoever  weighs  it,  be  found  a  very 
skilful  management  of  the  argumentative  part  of  this  epistle,  which 
ends  here.  For,  though  he  begins  with  sapping  the  foundation, 
on  which  the  Judalzing  seducers  seemed  to  have  laid  their  main 
stress,  viz.  the  report  of  his  preaching  circumcision ;  yet  he  re- 
serves the  direct  and  open  confutation  of  it  to  the  end,  and  so 
leaves  it  with  them,  that  it  may  have  the  more  forcible  and  lasting 
impression  on  their  minds. 


62  Galatians.  Chap.  V. 

TEXT. 

2  Behold,  \,  Paul,  say  unto  you,  ttat  if  ye  be  circumcised,  Christ  shall 
profit  you  nothing. 

3  For  I  testify,  again,  to  every  man  that  is  circumcised,  that  he  is  a 
debtor  to  do  the  whole  law. 

4  Christ  is  become  of  no  effect  unto  you  ;  whosoever  of  you  are  justified 
by  the  law,  ye  are  fallen  from  grace. 

5  For  we,  through  the  Spirit,  wait  for  the  hope  of  righteousness  by  faith. 

6  For  in  Jesus  Christ,  neither  circumcision  availeth  any  thing,  nor  un- 
circumcision  ;  but  faith,  which  worketh  by  love. 

7  Ye  did  run  well :  who  did  hinder  you,  that  ye  should  not  obey  the 
truth  .= 

PARAPHRASE. 

2  Take  notice  that  I,  Paul^,  who  am  falsely  reported  to  preach  up 
circumcision  in  other  places,  say  unto  you,  that  if  you  are  cir- 

3  cumcised,  Christ  shall  be  of  no  advantage  to  you.  For  I  repeat^ 
here  again,  what  I  have  always  preached,  and  solemnly  testify 
to  every  one,  who  yields  to  be  circumcised,  in  compliance  with 
those  who  say,  That  now,  under  the  Gospel,  he  cannot  be  saved 
''without  it,  that  he  is  under  an  obligation  to  the  whole  law,  and 

4  bound  to  observe  and  perform  every  tittle  of  it.  Christ  is  of  no 
use  to  you,  who  seek  justification  by  the  law  :  whosoever  do  so, 
be  ye  what  ye  will,  ye  are  fallen  from  the  covenant  of  grace. 

5  But  I*",  and  those,  who  with  me  are  true  Christians,  we,  who 
follow  the  truth  of  the  Gospel,  and  the  doctrine  of  the  Spirit  ^ 
of  God,  have  no  other  hope  of  justification,  but  by  faith  in 

6  Christ.  For  in  the  state  of  the  Gospel,  under  Jesus,  the 
Messiah,  it  is  neither  circumcision  nor  uncircumcision  that  is 
of  any  moment ;  all  that  is  available  is  faith  alone,  working  by 

7  love^.  When  you  first  entered  into  the  profession  of  the 
Gospel,  you  were  in  a  good  way,  and  went  on  well ;  who  has 

NOTES. 

2  * 'iSt,  lyw   naSXoy,   "Behold,   I   Paul,"   I   the  same   Paul,   who  am   reported 

to  preach  circumcision,  /jLaplvpo/xoii  ot  Tri?^iv  ;rav7i  afipdnruj,  V.  3,  witness  again, 
continue  my  testimony,  to  every  man,  to  you  and  all  men.  This  so  emphatical 
way  of  speaking  may  very  well  be  understood  to  have  regard  to  what  he  takes 
notice,  ver.  1 1,  to  be  cast  upon  him,  viz.  his  preaching  circumcision,  and  is  a  very 
significant  vindication  of  himself. 

3  '•  '•  Cannot  be  saved."  This  was  the  ground,  upon  which  the  Jews  and  Judaizing 
Christians  urged  circumcision.   See  Acts  xv.  1. 

5  «"\Ve."     It  is  evident,  from  the  context,  that   St.  Paul  here  means  himself. 
But  We  is  a  more  graceful  way  of  speaking  than  1 ;  though  he  be  vindicating 
himself  alone  from  the  imputation  of  setting  up  circumcision. 
^  "  Spirit."  The  law  and  thcGospel  opposed,  under  the  titles  of  Flesh  and  Spirit, 
we  may  see,  chap.  iii.  3,  of  this  epistle.    The  same  opposition  it  stands  in  here 

g  to  the  law,  in  the  foregoing  verse,  points  out  the  same  signification. 

•"Which  worketh  by  love."  This  is  added  to  express  the  animosities  which 
were  amongst  them,  probably  raised  by  this  qucsliou  about  circumcision.  See 
ver.  11 — 15. 


Chap.  V.  Galatians.  63 

TEXT. 

8  This  persuasion  cotneth  not  of  him  that  calleth  you. 

9  A  little  leaven  leaveneth  the  whole  lump. 

10  I  have  confidence  in  you,  through  the  Lonl^  that  you  will  be  none 
otherwise  minded:  but  he  that  troubleth  you,  shall  bear  his  judg- 
ment, whosoever  he  be. 

11  And  I,  brethren,  if  I  yet  preached  circumcision,  why  do  I  yet  suffer 
l)ersecutiou  }  then  is  the  offence  of  the  cross  ceased. 

PARAPHRASE. 

put  a  stop  to  you,  and  hindered  you,  that  you  keep  no  longer 

8  to  the  truth  of  the  Christian  doctriner  This  persuasion,  that 
it  is  necessary  for  you  to  be  circumcised,  cometh  not  from 
him  ^,  by  whose  preaching  you  were  called  to  the  profession  of 

9  the  Gospel.  Remember  that  a  little  leaven  leaveneth  the 
whole  lump ;  the  influence  of  one  man-   entertained  among 

10  you  may  mislead  you  all.  I  have  confidence  in  you,  that  by 
the  help  of  the  Lord,  you  will  be  all  of  this  same  mind''  Avith 
me;  and  consequently  he,  that  troubles  you,  shall  fall  under  the 

11  censure  he  deserves  for  it',  whoever  he  be.  But  as  for  me, 
brethren,  if  I,  at  last,  am  become  a  preacher  of  circumcision, 
why  am  1  yet  persecuted''?     If  it  be  so,  that  the  Gentile  con- 

NOTES. 

8  "^This  expression  of  "  him  tliat  calleth,  or  calleth  you,"  he  used  before,  chap.  i.  6, 
and,  in  both  places,  means  himself,  and  here  declares,  that  this  trsfruovri  (whether 
taken  for  persuasion,  or  for  subjection,  as  it  may  be  in  St.  Paul's  style,  con- 
sidering s-5i'9js-9ai,  in  the  end  of  the  foregoing  Terse)  came  not  from  him,  for  he 
called  them  to  liberty  from  the  law,  and  not  subjection  to  it ;  see  ver.  13.  "  You 
were  going  on  well,  in  the  liberty  of  the  Gospel;  who  stopped  you  ?  1,  yon  may 
be  sure,  had  no  hand  in  it ;  I,  you  know,  called  you  to  liberty,  and  not  to  sub- 
jection to  the  law,  and  therefore  you  can,  by  no  means,  suppose  that  I  should 
preach  up  circumcision."    Thus  St.  Paul  argues  here. 

9  K  By  this  and  the  next  verse,  it  looks  as  if  all  this  disorder  arose  from  one  man. 

10  ^"  Will  not  be  otherwise  minded,"  will  beware  of  this  leaven,  so  as  not  to  be 
put  into  a  ferment,  nor  shaken  in  your  liberty,  which  you  ought  to  stand  fast  in  ; 
and  to  secure  it,  I  doubt  not,  (such  confidence  I  have  in  you)  will  with  one  ac- 
cord cast  out  him  that  troubles  you.  For,  as  for  me,  you  may  be  sure  I  am  not 
for  circumcision,  in  that  the  Jews  continue  to  persecute  me.  This  is  evidently 
his  meaning,  though  not  spoken  out,  but  managed  warily,  with  a  very  skilful  and 
moving  insinuation.  For,  as  he  says  of  himself,  chap.  iv.  20,  he  knew  not,  at 
that  distance,  what  temper  they  were  in. 

>  Kpl/jix,  Judgment,  seems  here  to  mean  expulsion  by  a  church  censure;  see  ver.  12. 
We  shall  be  the  more  inclined  to  this,  if  we  consider,  that  the  apostle  uses  the 
same  argument  of  "  a  little  leaveu  leaveneth  the  whole  lump,"  1  Cor.  v.  6,  where 
he  would  persuade  the  Corinthians  to  purge  out  the  fornicator 

1 1  ^  Persecution.  The  persecution  St.  Paul  was  still  under  wa.s  a  convincing  argu- 
ment, that  he  was  not  for  circumcision,  and  subjection  to  the  law  ;  for  it  was 
from  the  Jews,  upon  that  account,  that,  at  this  time,  rose  all  the  persecution 
which  the  Christians  suffered  ;  as  may  be  seen  through  all  the  history  of  the  Acts. 
Nor  are  there  wanting  clear  footsteps  of  it,  in  several  places  of  this  epistle,  be- 
sides this  here,  as  chap.  iii.  4,  and  vi.  12. 


64  Galatians.  Chap.  V. 

TEXT. 

12  I  would  they  were  even  cut  off  which  trouble  you. 

1 3  For,  bi-ethren,  ye  have  been  called  unto  liberty. 

PARAPHRASE, 
verts  are  to  be  circumcised,  and  so  subjected  to  the  law,  the 
great  offence  of  the  Gospel ',  in  relying  solely  on  a  crucified 

12  Saviour  for  salvation,  is  removed.     But  I  am  of  another  mind, 
and  wish  that  they  may  be  cut  off  who  trouble  you  about  this 

13  matter,  and  they  shall  be  cut  off.     For,  brethren,  ye  have  been 
called  by  me  unto  liberty. 

NOTE. 
•  Offence  of  the  cross  ;   see  chap.  vi.  12—14. 


SECTION  XI. 
CHAPTER  V.  13—26. 

CONTENTS. 


From  the  mention  of  liberty,  which  he  tells  them  they  are 
called  to,  under  the  Gospel,  he  takes  a  rise  to  caution  them  in  the 
use  of  it,  and  so  exhorts  them  to  a  spiritual,  or  true  Christian  life, 
showing  the  difference  and  contrariety  between  that  and  a  carnal 
life,  or  a  life  after  the  flesh. 

TEXT. 

Only  use  not  liberty  for  an  occasion  to  the  flesh,  but  by  love  serve  one 
another. 

PARAPHRASE. 

Though  the  Gospel,  to  which  you  are  called,  be  a  state  of 
liberty  from  the  bondage  cf  the  law,  yet  pray  take  great  care 
you  do  not  mistake  that  liberty,  nor  think  it  affords  you  an 
opportunity,  in  the  abuse  of  it,  to  satisfy  the  lust  of  the  flesh, 
14  but  serve^one  another  in  love.     For  the  whole  law,  concern- 

NOTE. 
13  » Ao-jX£j£7£,  serve,  lias  a  greater  force  in  the  Greek  than  our  English  word, 
serve,  docs  in  the  couimou  cicceptation  of  it  express.    For  it  signifies  the  opposite 


Chap.  V.  Gahitians.  05 

TEXT. 

14  For  all  the  law  is  fulfilled  iu  one  word,  even  in  this;  Thoushalt  love 
thy  neighbour  as  thyself. 

15  But  if  yc  bite  and  devour  one  another,  take  heed  that  }e  be  not  con- 
sumed one  of  another. 

16  This  I  say  then.  Walk  in  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  :  and  these  are  contrary  the  one  to  the  other ;  so  that  ye  can- 
not do  the  things  that  ye  would. 

PARAPHRASE. 

14  ing  our  duty  to  others,  is  fulfilled  in  observing  this  one  pre- 

15  cept'';  "Thou  shall  love  thy  neighbour  as  thyself."  But,  if 
you  bite  and  tear  one  another,  take  heed  that  you  be  not  de- 

16  stroyed  and  consumed  by  one  another.  This  I  say  to  you, 
conduct  yourselves  by  the  light  that  is  in  your  minds^,  and  do 
not  give  yourselves  up  to  the  lusts  of  the  flesh,  to  obey  them, 

17  in  what  they  put  upon  you.  For  the  inclinations  and  desires 
of  the  flesh  are  contrary  to  those  of  the  Spirit :  and  the  dictates 
and  inclinations  of  the  Spirit  are  contrary  to  those  of  the  flesh  ; 
so  that,  under  these   contrary  impulses,  you  do  not  do  the 

18  things  that  you  purpose   to  yourselves^.     But  if  you    give 

NOTES. 

to  IXtcSep'a,  freedom.  And  so  the  apostle  elegantly  informs  them,  that  though, 
by  the  Gospel,  they  are  called  to  a  state  of  liberty  from  the  law;  yet  they  were 
still  as  much  bound  and  subjected  to  their  brethren,  in  all  the  offices  and  duties 
of  lore  and  good-will,  as  if,  iu  that  respect,  they  were  their  vassals  and  bondmen. 
14  ''Lev.  xix.  18. 

16  «That  which  he  here,  and  in  the  next  verse,  calls  Spirit,  he  calls,  Rom.  vii.  22, 
the  inward  man  ;  ver.  23,  the  law  of  the  mind  ;  ver.  25,  the  mind. 

17  <*  Do  not ;  so  it  is  in  the  Greek,  and  ours  is  the  only  translation  that  I  know, 
which  renders  it  cannot. 

16,  17  There  can  be  nothing  plainer,  than  that  the  state  St.  Paul  describes  here,  in 
these  two  verse."",  he  points  out  more  at  large,  Rom.  vii.  17,  &c.  speaking  there 
in  the  person  of  a  Jew.  This  is  evident,  that  St.  Paul  supposes  two  principles  in 
every  man,  which  draw  him  different  ways;  the  one  he  calls  Flesh,  the  other 
Spirit.  These,  though  there  be  other  appellations  given  them,  are  the  most 
common  and  usual  names  given  them  in  the  New  Testament :  by  fle.«h,  is 
meant  all  those  vicious  and  irregular  appetites,  inclinations,  and  habitudes, 
whereby  a  man  is  turned  from  his  obedience  to  that  eternal  law  of  right,  the 
observance  whereof  God  always  requires,  and  is  pleased  with.  This  is  very 
properly  called  flesh,  this  bodily  state  being  the  source,  from  which  all  our  de- 
viations from  the  straight  rule  of  rectitude  do  for  the  most  part  take  their  rise,  or 
else  do  ultimately  terminate  in  :  on  the  other  side,  spirit  is  the  part  of  a  man, 
which  is  endowed  with  light  from  God,  to  know  and  see  what  is  righteous,  just, 
and  good,  and  vvhicli,  being  consulted  and  hearkened  to,  is  always  ready  to  direct 
and  prompt  us  to  that  which  is  good.  The  flesh  then,  in  the  Gospel  language,  is 
that  principle,  which  inclines  and  carries  men  to  ill ;  the  spirit,  that  principle 
which  dictates  what  is  right,  and  inclines  to  good.  But  because,  by  prevailing 
VOL.   VIII.  F 


66  Galatians.  Chap.  V. 

TEXT. 

18  But  if  ye  be  led  by  the  Spirit,  ye  are  not  under  the  law. 

1 9  Now  the  works  of  the  flesh  are  manifest,  which  are  these ;  adultery, 
fornication,  uucleanness,  lasciviousness, 

20  Idolatry,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife,  sedi- 
tious, heresies, 

21  Envyings,  murders,  drunkenness,  revellings,  and  such-like :  of  the 
which  1  tell  you  before,  as  I  have  also  told  you  in  time  past,  that  they 

PARAPHRASE, 
yourselves  up  to  the  conduct  of  the  Gospel*,  by  faith  in  Christ, 

19  ye  are  not  under  the  law^  Now  the  works  of  the  flesh,  as  is 
manifest,  are  these ;  adultery,  fornication,  uncleanness,  lasci- 

20  viousness.    Idolatry,    witchcraft^,  enmities,    quarrels,    emula- 

21  tions,  animosities,  strife,  seditions,  sects,  Envyings,  murders, 
drunkenness,  revellings*",  and  such  like  :  concerning  which  I 
forewarn  you  now,  as  heretofore  I  have  done,  that  they  who 

NOTES. 

custom,  and  contrary  habits,  this  principle  was  very  much  weakened,  and  almost 
extinct  in  the  Gentiles,  see  Eph.  iv.  17 — 21,  he  exhorts  them  to  "  be  renewed 
in  the  spirit  of  their  minds,''  ver.  23,  and  to  "  put  off  the  old  man,"  i.  e.  fleshly 
corrupt  habits,  and  to  put  ou  the  new  man,"  which  he  tells  them,  ver.  24,  "  is 
created  in  righteousness  and  true  holiness."  This  is  called  "  renewing  of  the 
mind,"  Rom.  sii.  2.  "Renewing  of  the  inward  man,"  2  Cor.  iv.  16.  Which  is 
done  by  the  assistance  of  the  Spirit  of  God,  Eph.  iii.  16. 
18  "^  The  reason  of  this  assertion  we  may  lind,  Rom.  viii.  14,  viz.  Because,  "  they 
who  are  led  by  the  Spirit  of  God  are  the  sous  of  God,"  and  so  heirs,  and  free 
without  the  law,  as  he  argues  here,  chap.  iii.  and  iv. 

•^This  is  plainly  the  sense  of  the  apostle,  who  teaches  all  along  in  the  former 
part  of  this  epistle,  and  also  that  to  the  Romans,  that  those,  who  put  themselves 
under  the  Gospel,  are  not  under  the  law :  the  question,  then,  that  remains  is 
only  about  the  phrase,  "  led  by  the  Spirit."  And  as  to  that,  it  is  easy  to  ob- 
serve how  natural  it  is  for  St.  Paul,  having  in  the  foregoing  verses  more  than 
once  mentioned  the  Spirit,  to  continue  the  same  word,  though  somewhat  varied 
in  the  sense.  In  St.  Paul's  phraseology,  as  the  irregularities  of  appetite,  and 
the  dictates  of  right  reason,  are  opposed  under  the  titles  of  Flesh  and  Spirit,  as 
we  have  seen  :  so  the  covenant  of  works,  and  the  covenant  of  grace,  law,  and 
Gospel,  are  opposed  under  the  titles  of  Flesh  and  Spirit.  2  Cor.  iii.  6,  8,  he 
calls  the  Gospel  Spirit;  and  Rom.  vii.  5,  in  the  flesh, signifies  in  the  legal  state. 
But  we  need  go  no  further  than  chap.  iii.  3,  of  this  very  epistle,  to  see  the  law 
and  the  Gospel  opposed  by  St.  Paul,  under  the  titles  of  Flesh  and  Spirit.  The 
reason  of  thus  using  the  word  Spirit  is  jvery  apparent  in  the  doctrine  of  the  New 
Testament,  which  teaches,  that  those  who  receive  Christ  by  faith,  with  him  receive 
his  Spirit,  and  its  assistance  against  the  flesh  ;  see  Rom.  viii.  9 — 11.  Accord- 
ingly, for  the  attaining  salvation,  St.  Paul  joins  together  belief  of  the  truth,  and 
sanctification  of  the  Spirit,  2  Thess.  ii.  13.  And  so  Spirit,  here,  may  be  taken 
for  "  the  Spirit  of  their  minds,"  but  renewed  zvk\  strengthened  by  the  Spirit  of 
God  ;  sec  Eph.  iii.  16,  and  iv.  23. 

20  *  ^apfj-oLxiloL  signifies  witchcraft,  or  poisoning. 

21  h  v.wfx'ii,  Revellings,  were,  amongst  the  Greeks,  disorderly  spending  of  the  night 
in  feasting,  with  a  licentious  indulging  to  wine,  good  cheer,  music,  dancing,  &c. 


Chap.  V. 


Galatians.  ^7 


TEXT, 
which  do  such  things  shall  not  inherit  the  lilngdom  of  God. 

22  But*:lie  fruit  of  the  Spirit  is  love,  joy,  peace,  long-sutfcrmg,  gentle- 
ness, goodness,  faith, 

23  Meekness,  temperance  :   again  such  there  is  no  law. 

24  And  they  that  are  Christ's  have  crucified  the  flesh,  with  the  attec- 
tions  and  lusts.  . 

25  If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit. 

26  Let  us  not  be  desirous  of  vain-glory,  provoking  oue  another,  envying 
one  another. 

PARAPHRASE. 

22  do  such  things  shall  not  inherit  the  kingdom  of  God.  But, 
on  the  other  side,  the  fruit  of  the  Spirit  is  love,  joy,  peace, 
long-suffering,  sweetness  of  disposition,  beneficence,  faithtul- 

23  ness,  Meekness,  temperance :  against  these  and  the  like  there 

24  is  no  law.  Now  they  who  belong'  to  Christ,  and  are  his 
members,  have^  crucified  the  flesh,  witli  the  affections  and  lusts 

25  thereof.  If  our  hfe  then  (our  flesh  having  been  crucified)  be, 
as  we  profess,  by  the  Spirit,  whereby  we  are  alive  from  that 
state  of  sin  we  were  dead  in  before,  let  ns  regulate  our  lives 

26  and  actions  by  the  light  and  dictates  of  the  Spirit.  Let  us  not 
be  led,  by  an  itch  of  vain-glory,  to  provoke  one  another,  or  to 
envy  one  another '. 

NOTES, 

24  i  o/ToDXp.^ToD,  "Those  who  are  of  Christ,"  are  the  same  "  with  those,  who  are 
led  by  the  Spirit,"  ver.  18,  and  are  opposed  to  "  those,  who  live  after  the  flesh, 
Rorn.  viii.  13,  where  it  is  said,  conformably  to  what  we  find  here,     they,  through 
the  Spirit,  mortify  the  deeds  of  the  body."  .... 

k  "  Crucified  the  flesh."  That  principle  in  us,  from  whence  spring  vicious  in- 
clinations and  actions,  is,  as  we  have  observed  above,  called  sometimes  the  Flesh, 
sometimes  the  Old  iMan.  The  subduing  and  mortifying  of  this  evil  principle, 
so  that  the  force  and  power,  wherewith  it  used  to  rule  in  us,  isextmg.iished,  the 
apostle,  by  a  very  engaging  accommodation  to  the  death  f  «"■•  S.f^""'',' f^J 
««  Crucifying  the  old  man,  Rom.  vi.  6,  Crucifying  the  flesh,  here.  "Putting  off 
the  body  of  the  sins  of  the  flesh.  Col.  ii.  1 1.  Putting  off  the  old  man,  Eph.  iv.  22. 
Col.  iii.  H,  9.  It  is  also  called,  Mortifying  the  member-s  which  are  on  earth. 
Col   iii    5'.     Mortifying  the  deeds  of  the  body,"  Rom.  viu.  13_.  _ 

26  'Whether  the  vain-glory  and  envying,  here,  were  about  their  spintua  gifts,  _a 
fault  which  the  Corinthians  were  guilty  of,  as  we  may  see  at  large  1  Cor.  xii. 
13  14,  or  upon  any  other  occasion,  and  so  contained  in  ver.  26  of  this  chapter 
I  shall  not  curiously  examine  :  either  way,  the  sense  of  the  words  will  be  much 
the  same,  and  accordingly  this  verse  must  end  the  5th,  or  begin  the  6th  chaptei. 


f2 


68  Galatians.  Chap.  VI. 

SECTION  XII. 
CHAPTER  VI.  1—5. 

CONTENTS. 

He  here  exhorts  the  stronger  to  gentleness  and  meekness  to- 
wards the  weak. 

TEXT. 

1  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which  are  spiritual, 
restore  such  an  one  in  the  spirit  of  meekness ;  considering  thyself, 
lest  thou  also  be  tempted. 

2  Bear  ye  one  another's  burdens,  and  so  fulfil  the  law  of  Christ. 

3  For  if  a  man  think  himself  to  be  something,  when  he  is  nothing,  he 
deceiveth  himself. 

4  But  let  e^■ery  man  prove  his  own  work,  and  then  shall  he  have  re- 
joicing in  himself  alone,  and  not  in  another. 

PARAPHRASE. 

1  Brethren,  if  a  man,  by  frailty  or  surprise,  fall  into  a  fault,  do 
you,  who  are  eminent  in  the  church  for  knowledge,  practice, 
and  gifts  %  raise  him  up  again,  and  set  him  right  with 
gentleness   and  meekness,    considering  that   you  yourselves 

2  are  not  out  of  the  reach  of  temptations.  Bear  with  one 
another's  infirmities,  and  help  to  support  each  other  under  your 

3  burdens'',  and  so  fulfil  the  law  of  Christ ''.  For  if  any  one  be 
conceited  of  himself,  as  if  he  were  something,  a  man  of  weight, 
fit  to  prescribe  to  others,  when  indeed  he  is  not,  he  deceiveth 

4  himself.  But  let  him  take  care  that  what  he  himself  doth  be 
right,  and  such  as  will  bear  the  test,  and  then  he  will  have 

NOTES. 

1  a  n»tu/ia7ixoi.  Spiritual,  in  1  Cor.  ui.  1,  and  xii.  1,  taken  together,  has  this  sense. 

2  ''  See  a  parallel  exhortation,  1  Thess.  v.  14,  which  will  give  light  to  this,  as  also 
Rom.  XV.  1. 

<^Sce  Joliu  xiii.  34,  Z^t,  and  xiv.  2.  There  were  some  among  them  very  zealous 
for  the  observation  of  the  law  of  Moses  ;  St.  Paul,  here,  puts  them  in  mind  of  a 
law  which  they  were  under,  and  were  obliged  to  observe,  viz.  "  the  law  of  Christ." 
And  he  shows  them  how  to  do  it,  viz.  by  helping  to  bear  one  another's  burdens, 
and  not  increasing  their  burdens,  by  the  observances  of  the  levitical  law. 
Though  the  Gospel  contain  the  law  of  the  kingdom  of  Christ,  yet  1  do  not  re- 
member that  St.  Paul  any  where  calls  it  "  the  law  of  Christ,''  but  in  this  place; 
where  he  mentions  it,  in  opposition  to  those,  who  thought  a  law  so  necessary, 
that  they  would  retain  that  of  Mu.ses,  under  the  Gospel. 


Chap.  VI.  Galatians.  69 

TEXT. 
5  For  every  man  shall  bear  his  own  burden. 

PARAPHRASE. 
5  matter  of  glorying''-  in  himself,  and  not  in  another.     For  every 
one  shall  be  accountable  only  for  his  own  actions. 

NOTE. 

4  *  Kauxi,"*,  I  think,  should  have  been  translated  here,  Glorj-ing,  a?  Kav-/j^fl-o;if7»(  is 
ver.  13,  the  apostle  iu  both  places  meaning  the  same  thing,  viz.  glorying  in 
another,  in  having  brought  him  to  circumcision,  and  other  ritual  observances  of 
the  Mosaical  law.  For  thus  St.  Paul  seems  to  me  to  discourse,  in  this  section  : 
"  Brethren,  there  be  some  among  you,  that  would  bring  others  under  the  ritual 
obsenances  of  the  Mosaical  law,  a  yoke,  which  was  too  hea\7  for  us  and  our 
fathers  to  bear.  They  would  do  much  better  to  ease  the  burdens  of  the  weak  ; 
this  is  suitable  to  the  law  of  Christ,  which  they  are  under,  and  is  the  law,  which 
they  ought  strictly  to  obey.  If  they  think,  because  of  their  spiritual  gilts,  that 
they  have  power  to  prescribe  in  such  matters,  I  tell  them,  that  they  have  not, 
but  do  deceive  themselves.  Let  them  rather  take  care  of  their  own  particular 
actions,  that  they  be  right,  and  such  as  they  ought  to  be.  This  will  give  them 
matter  of  glorying  in  themselves,  and  not  vainly  in  others,  as  they  do,  when  they 
prevail  with  them  to  be  circumcised.  For  every  man  shall  be  answerable  for  his 
own  actions."  Let  the  reader  judge,  whether  this  does  not  seem  to  be  St.  Paul's 
view  here,  and  suit  with  his  way  of  writing. 

'EyE'v  y-Kiyj,!J.^  is  a  phrase   whereby  St.  Paul  signifies  "  to  have  matter  of 
glorying,"  and  to  that  sense  it  is  rendered,  Rom.  iv.  2. 


SECTION  XIII. 
CHAPTER  VI.  6—10. 


CONTENTS. 
St.  Paul  having  laid  some  restraint  upon  the  authority  and 
forwardness  of  the  teachers,  and  leading  men  amongst  them,  who 
were,  as  it  seems,  more  ready  to  impose  on  the  Galatians  what 
they  should  not,  than  to  help  them  forward  in  the  practice  of 
Gospel-obedience ;  he  here  takes  care  of  them,  in  respect  of  their 
maintenance,  and  exhorts  the  Galatians  to  liberality  towards  them, 
and,  in  general,  towards  all  men,  especially  Christians. 


70  Galatians.  Chap.  VI. 

TEXT. 

6  Let  liim,  that  is  taught  iu  the  word,  communicate  uuto  him  that 
teachetli  iu  all  good  things, 

7  Be  not  deceived ;  God  is  not  mocked  ;  for  whatsoever  a  man  30weth, 
that  shall  he  also  reap. 

8  For  he  that  soweth  to  his  flesh,  shall  of  the  flesh  reap  corruption; 
but  he  that  soweth  to  the  Spirit,  shall  of  the  Spirit  reap  life  ever- 
lasting. 

9  And  let  us  not  be  weary  in  well  doing ;  for  in  due  season  M'e  shall 
reap,  if  we  faint  not. 

10  As  we  have,  therefore,  opportunity,  let  us  do  good  unto  all  men, 
especially  unto  them  who  are  of  the  household  of  faith. 

PARAPHRASE. 

6  Let  him,  that  is  taught  the  doctrine  of  the  Gospel,  freely  cora- 
municate  the  good  things  of  this  world  to  him  that  teaches 

7  him.     Be  not  deceived,  God  will  not  be  mocked ;  for,  as  a 

8  man  soweth  %  so  also  shall  he  reap.  He,  that  lays  out  the 
stock  of  good  things  he  has  only  for  the  satisfaction  of  his  own 
bodily  necessities,  conveniences,  or  pleasures,  shall,  at  the  har- 
vest, find  the  fruit  and  product  of  such  husbandry  to  be  cor- 
ruption and  perishing*^.  But  he,  that  lays  out  his  worldly 
substance  according  to  the  rules  dictated  by  the  Spirit  of  God 

9  in  the  Gospel,  shall,  of  the  Spirit,  reap  life  everlasting.  In 
doing  thus,  what  is  good  and  right,  let  us  not  wax  weary ; 
for,  in  due  season,  when  the  time  of  harvest  comes,  we  shall 

10  reap,  if  we  continue  on  to  do  good,  and  flag  not.  Therefore, 
as  we  have  opportunities,  let  us  do  good  unto  all  men,  espe- 
cially to  those  who  profess  faith  in  Jesus  Christ,  i.  e.  the 
Christian  religion. 

NOTES. 

7  "  Soweth.     A   metaphor  used  by  St.  Paul,  for  men's  laying  out  their  worldly 
goods.    See  2  Cor.  ix.  6,  &c. 

8  '>  Rom.  viii.  13,  and  ii.  12. 


SECTION  XIV. 
CHAPTER  VI.  11—18. 


CONTENTS. 

One  may  see  Avhat  lay  upon  St.  Paul's  mind,  in  writing  to  the 
Galatians,  by  what  he  inculcates  to  them  here,  even  after  he 
had  finished  his  letter.     The  like  we  have  in  the  last  chapter 


Chap.  VI.  Galatians.  71 

to  the  Romans.  He  here  winds  up  all  with  admonitions  to  the 
Galatians,  of  a  different  end  and  aim  they  had,  to  get  the  Gala- 
tians circumcised,  from  what  he  had  in  preaching  the  Gospeh 

TEXT. 

11  You  see  how  large  a  letter  I  have  written  unto  you,  with  mine  own 
Land. 

12  As  many  as  desire  to  make  a  fair  show  in  the  flesh,  they  constrain 
you  to  be  circumcised ;  only  lest  they  should  suflfer  persecution  for 
the  cross  of  Christ. 

13  For  neither  they  themselves,  who  are  circumcised,  keep  the  law;  but 
desire  to  have  you  circumcised,  that  they  may  glory  in  your  flesh. 

14  But  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ,  by  whom  the  world  is  crucified  unto  me,  and  I  unto 
the  world. 

15  For,  in  Christ  Jesus,  neither  circumcision  availeth  any  thing,  nor 
luicircumcision,  but  a  new  creature. 

PARAPHRASE. 

11  You  see  how  long  a  letter  I  have  writ  to  you  with  my  own 

12  hand*.  They,  who  are  willing  to  carry  it  so  fairly  in  the 
ritual  part  of  the  law"^,  and  to  make  ostentation  of  their  com- 
pliance therein,  constrain  you  to  be  circumcised,  only  to  avoid 
pei'secution,  for  owning  their  dependence  for  salvation  solely 
on  a  crucified  Messiah,  and  not  on  the  observance  of  the  law. 

13  For  even  they  themselves,  who  are  circumcised,  do  not  keep 
the  law.  But  they  will  have  you  to  be  circumcised,  that  this 
mark  in  your  flesh  may  afford  them  matter  of  glorying,  and  of 
recommending  themselves  to  the  good  opinion  of  the  Jews  ^ 

14  But  as  for  me,  whatever  may  be  said  of  me  '\  God  forbid  that 
I  should  glory  in  any  thing,  but  in  having  Jesus  Christ,  who 
was  crucified,  for  my  sole  Lord  and  Master,  whom  I  am  to 
obey  and  depend  on  ;  which  I  so  entirely  do,  without  regard 
to  any  thing  else,  that  I  am  wholly  dead  to  the  world,  and  the 
world  dead  to  me,  and  it  has  no  more  influence  on  me,  than 

15  if  it  were  not.  For,  as  to  the  obtaining  a  share  in  the  king- 
dom of  Jesus  Christ,  and  the  privileges  and  advantages  of  it, 
neither  circumcision  nor  uncircumcision,  such  outward  differ- 

NOTES. 

Tl  *  St.  Paul  mentions  the  "  writuig  with  his  own  hand,''  as  an  argument  of  his 
gieat  concern  for  them  in  the  case.  For  it  was  not  u-sual  for  him  to  write  his 
epistles  with  his  own  hand,  but  to  dictate  them  to  others,  who  writ  them  from 
his  mouth.     See  Rom.  xvi.  22.   1  Cor.  xvi.  21. 

12  •>  "  In  the  flesh,"  i.  e.  in  the  ritual  observances  of  the  law,  which  Heb.  ix.  10, 
are  called  SixK/o'^aTa  aapxi;. 

1.3  «  See  chap.  v.  11. 

H  ■•  Ibid. 


72  Galatians.  Chap.  VI- 

TEXT. 

1 6  And  as  many  as  walk  according  to  this  rule,  peace  be  on  them,  and 
mercy,  and  upon  the  Israel  of  God. 

1 7  From  henceforth  let  no  man  trouble  me ;  for  I  bear  in  my  body  the 
marks  of  the  Lord  Jesus. 

18  Brethren,  the  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit. 
Amen. 

Unto  the  Galatians,  written  from  Rome. 

PARAPHRASE, 
ences  in  the  flesh,  avail  any  thing,  but  the  new  creation, 
wherein  by  a  thorough  change  a  man  is  disposed  to  righteous- 

16  ness,  and  true  holiness,  in  good  works  ^.  And  on  all  those, 
who  walk  by  this  rule,  viz.  that  it  is  the  new  creation  alone, 
and  not  circumcision,  that  availeth  under  the  Gospel,  peace 
and  mercy  shall  be  on  them,  they  being  that  Israel,  which  are 

17  truly  the  people  of  God^  From  henceforth,  let  no  man  give 
me  trouble  by  questions,  or  doubt  whether  I  preach  circum- 
cision or  no.  It  is  true,  I  am  circumcised.  But  yet  the  marks 
I  now  bear  in  my  body  are  the  marks  of  Jesus  Christ,  that  I 
am  his.  The  marks  of  the  stripes,  which  I  have  received  from 
the  Jews,  and  which  I  still  bear  in  my  body  for  preaching 
Jesus  Christ,  are  an  evidence  that  I  am  not  for  circumcision. 

18  "  Brethren,  the  favour  of  our  Lord  Jesus  Christ  be  with  your 
spirit.""     Amen. 

NOTES. 

15  '  See  Eph.  ii.  10.  aud  iv.  24. 

16  '  St.  Paul  having,  in  the  foregoing  verse,  asserted,  that  it  is  the  new  creation 
alone,  that  puts  men  into  the  kingdom  of  Christ,  and  into  the  possession  of  the 
privileges  thereof,  this  verse  may  be  understood  also,  as  assertory,  rather  than  as 
a  prayer,  unless  tliere  were  a  verb,  that  expressed  it ;  especially  considering, 
that  he  writes  his  epistle  to  encourage  them  to  refuse  circumcision.  To  whicli 
end,  the  assuring  them,  that  those,  who  do  so,  shall  have  peace  and  mercy  from 
God,  is  of  more  force  than  to  tell  them,  that  he  prays  thai  they  may  have  peace 
and  mercy.  And,  for  the  same  reason,  I  understand  "  the  Israel  of  God"  to  be 
the  same  with  "  those,  who  walk  by  this  rule,"  though  joined  with  them,  by  the 
copulative  y-a\,  and ;  no  very  unusual  way  of  speaking. 


PARAPHRASE  AND  NOTES 


ON   THE 


FIRST  EPISTLE  OF  ST.  PAUL 


CORINTHIANS. 


THE 


FIRST  EPISTLE  OF  ST,  PAUL 


CORINTHIANS; 


WRIT  IN  THE  YEAR  OF  OUR  LORD  57,  OF  NERO  3. 


SYNOPSIS. 

Saint  Paul's  first  coming  to  Corinth  was  anno 
Christi  52,  where  he  first  applied  himself  to  the  syna- 
gogue, Acts  xviii.  4.  But  finding  them  obstinate  in 
their  opposition  to  the  Gospel,  he  turned  to  the  Gen- 
tiles, ver.  6,  out  of  whom  this  church  at  Corinth  seems 
chiefly  to  be  gathered,  as  appears  Acts  xviii.  and  1  Cor. 
xii.  2. 

His  stay  here  was  about  two  years,  as  appears  from 
Acts  xviii.  11,  18,  compared  :  in  which  time  it  maybe 
concluded  he  made  many  converts  ;  for  he  was  not  idle 
there,  nor  did  he  use  to  stay  long  in  a  place,  where  he 
was  not  encouraged  by  the  success  of  his  ministry. 
Besides  what  his  so  long  abode  in  this  one  city,  and  his 
indefatigable  labour  every  where,  might  induce  one  to 
presume,  of  the  number  of  converts  he  made  in  that 
city  ;  the  Scripture  itself,  Acts  xviii.  10,  gives  sufficient 
evidence  of  a  numerous  church  gathered  there. 


76  Synopsis. 

Corinth  itself  was  a  rich  merchant-town,  the  inha- 
bitants Greeks,  a  people  of  quick  parts,  and  inquisitive, 
1  Cor.  i.  22,  but  naturally  vain  and  conceited  of  them- 
selves. 

These  things  considered  may  help  us,  in  some  mea- 
sure, the  better  to  understand  St.  Paul's  epistles  to  this 
church,  which  seems  to  be  in  greater  disorder  than  any 
other  of  the  churches  which  he  writ  to. 

This  epistle  was  writ  to  the  Corinthians,  anno  Christi 
57,  between  two  and  three  years  after  St.  Paul  had  left 
them.  In  this  interval,  there  was  got  in  amongst  them 
a  new  instructor,  a  Jew  by  nation,  who  had  raised  a 
faction  against  St.  Paul.  With  this  party,  whereof  he 
was  the  leader,  this  false  apostle  had  gained  great 
authority,  so  that  they  admired  and  gloried  in  him, 
with  an  apparent  disesteem  and  diminishing  of  St.  Paul. 

Why  I  suppose  the  opposition  to  be  made  to  St.  Paul, 
in  this  church,  by  one  party,  under  one  leader,  I  shall 
give  the  reasons,  that  make  it  probable  to  me,  as  they 
come  in  my  way,  going  through  these  two  epistles ; 
which  I  shall  leave  to  the  reader  to  judge,  without 
positively  determining  on  either  side ;  and  therefore 
shall,  as  it  happens,  speak  of  these  opposers  of  St.  Paul, 
sometimes  in  the  singular,  and  sometimes  in  the  plural 
number. 

This  at  least  is  evident,  that  the  main  design  of  St. 
Paul,  in  this  epistle,  is  to  support  his  own  authority, 
dignity,  and  credit,  with  that  part  of  the  church  which 
stuck  to  him  ;  to  vindicate  himself  from  the  aspersions 
and  calumnies  of  the  opposite  party  ;  to  lessen  the  credit 
of  the  chief  and  leading  men  in  it,  by  intimating  their 
miscarriages,  and  showing  their  no  cause  of  glorying,  or 
being  gloried  in  :  that  so  withdrawing  their  party  from 
the  admiration  and  esteem  of  those  their  leaders,  he 
might  break  the  faction  ;  and,  putting  an  end  to  the 
division,  might  re-unite  them  with  the  uncorrupted  part 
of  the  church,  that  they  might  all  unanimously  submit 
to  the  authority  of  his  divine  mission,  and,  with  one 
accord,  receive  and  keep  the  doctrine  and  directions  he 
had  delivered  to  them. 


Chap.  I.  /.  Corinthiajis.  77 

This  is  the  whole  subject  from  chap.  i.  10,  to  the 
end  of  chap.  vi.  In  the  remaining  part  of  this  epistle, 
he  answers  some  questions  they  had  proposed  to  him, 
and  resolves  some  doubts  ;  not  without  a  mixture,  on  all 
occasions,  of  reflections  on  his  opposers,  and  of  other 
things,  that  might  tend  to  the  breaking  of  their  faction. 


SECTION  I. 
CHAPTER  I.  1—9. 


TEXT. 

1  Paul,  called  to  be  an  apostle  of  Jesus  Christ,  through  the  will  of 
God,  and  Sosthenes,  our  brother, 

2  Unto  the  church  of  God,  which  is  at  Corinth,  to  them  that  are  sancti- 
fied in  Christ  Jesus,  called  to  be  saints,  with  all  that  in  every  place 
call  upon  the  name  of  Jesus  Christ,  our  Lord,  both  theirs  and  ours. 

PARAPHRASE. 

1  Paul,  an  apostle  of  Jesus  Christ,  called  to  be  so  by  the  wiU 
of  God''  and  Sosthenes'',  our  brother  in  the  Christian  faith, 

2  To  the  church  of  God,  which  is  at  Corinth,  to  them  that  are 
separated  from  the  rest  of  the  world,  by  faith  in  Jesus  Christ  % 
called  to  be  saints,  with  all  that  are  everywhere  called  by 

NOTES. 

1  •  St  Paul,  in  most  of  his  epistles,  mentions  his  being  called  to  be  an  "  apostle 
by  the  will  of  God  ;"  which  way  of  speaking  being  peculiar  to  him,  we  may  sup- 
pose him  therein  to  intimate  his  extraordinary  and  miraculous  call,  Acts  ix.  and 
his  receiving  the  Gospel  by  immediate  revelation,  Gal.  i.  11,  12.  For  he  doubted 
not  of  the  will  and  providence  of  God  governing  all  things, 

••  Acts  .wiii.  17. 

2  *  '■Hyiaa/xivoi;  iv  xptari^'iyiaaZ,  "  Sanctified  in  Christ  Jesus,"  does  not  signify  here, 
whose  lives  are  pure  and  holy  ;  for  there  were  many,  amongst  those  he  writ  to, 
who  were  quite  otherwise;  but,  sanctified,  signifies  separate  from  the  common 
state  of  mankind,  to  be  the  people  of  God,  and  to  serve  him.  The  Heathen 
world  had  revolted  from  the  true  God,  to  the  service  of  idols  and  false  gods, 
Rom.  i.  18 — 2^.  The  Jews  being  separated  from  this  corrupted  mass,  to  be  the 
peculiar  people  of  God,  were  called  holy,  E.xod.  xix.  5,  6.  Numb.  xv.  40.  They 
being  cast  off,  the  professors  of  Christianity  were  separated  to  be  the  people  of 
God,  and  .so  became  holy,  1  Pet.  ii.  9,  10. 


78  /.  Corinthians.  Chap.  I. 

TEXT. 

3  Grace  lie  uuto  you^  and  peace  from  God  our  Father,  and  from  the 
Lord  Jesus  Christ. 

4  I  thank  my  God  always,  on  your  behalf,  for  the  grace  of  God,  which 
is  given  you,  by  Jesus  Christ ; 

5  That,  in  every  thing,  ye  are  enriched  by  him,  in  all  utterance,  and 
in  all  knowledge ; 

6  Even  as  the  testimony  of  Christ  was  confirmed  in  you  : 

7  So  that  ye  come  behind  in  no  gift ;  waiting  for  the  coming  of  our 
Lord  Jesus  Christ : 

8  Who  also  shall  confirm  you  unto  the  end,  that  ye  may  be  blameless 
in  the  day  of  our  Lord  Jesus  Christ. 

9  God  is  feitliful,  by  whom  ye  were  called  unto  the  fellowship  of  his 
Son,  Jesus  Christ,  our  Lord. 

PARAPHRASE. 

S  the  name  of  Jesus  Christ  "^j  their  Lord  %  and  ours.  Favour  and 
peace  be  unto  you,  from  God  our  Father,  and  from  the  Lord 

4  Jesus  Christ.  I  thank  God  always,  on  your  behalf,  for  the 
favour  of  God,    which  is  bestowed  on  you,  through  Jesus 

5  Christ ;  So  that,  by  him,  you  are  enriched  with  all  knowledge 

6  and  utterance,  and  all  extraordinary  gifts :  As  at  first,  by  those 
miraculous  gifts,  the  gospel  of  Christ  was  confirmed  among 

7  you.  So  that,  in  no  spiritual  gift,  are  any  of  you  short,  or 
deficient^,  waiting  for  the  coming  of  our  Lord  Jesus  Christ; 

8  Who  shall  also  confirm  you  unto  the  end,  that,  in  the  day  of 
the  Lord  Jesus  Christ,  there  may  be  no  charge  against  you. 

9  For  God,  who  has  called  you  unto  the  fellowship  of  his  Son 
Jesus  Christ,  our  Lord,  may  be  relied  on  for  what  is  to  be  done 
on  his  side. 

NOTES. 

^ 'E7r(xa\t>u'//£!'0(  ovo^a  xpiTToJJ,  "that  are  called  Christians  ;"  these  Greek  words 
being  a  periphrasis  for  Christians,  as  is  plain  from  the  design  of  this  verse.  But 
he  that  is  not  satisfied  with  that,  may  see  proofs  of  it  in  Dr.  Hammond  upon  the 
place. 

*  What  the  apostle  means  by  Lord,  when  he  attributes  it  to  Christ,  vid.  ch. 
viii.  6. 
7  fVid.  2Cor.  xii.  12,13. 


Chap.  I.  /.  Corinthians.  79 

SECTION  II. 
CHAPTER  I.  10.— VI.  20. 

CONTENTS. 

There  were  great  disorders  in  the  church  of  Corinth,  caused 
chiefly  by  a  faction  raised  there  against  St.  Paul :  the  partisans  of 
the  faction  mightily  cried  up,  and  gloried  in  their  leaders,  who  did 
all  they  could  to  disparage  St.  Paul,  and  lessen  him  in  the  esteem 
of  the  Corinthians.  St.  Paul  makes  it  his  business,  in  this  section, 
to  take  off  the  Corinthians  from  siding  with,  and  glorying  in,  this 
pretended  apostle,  whose  followers  and  scholars  they  professed 
themselves  to  be ;  and  to  reduce  them  into  one  body,  as  the 
scholars  of  Christ,  united  in  a  belief  of  the  Gospel  which  he  had 
preached  to  them,  and  in  an  obedience  to  it,  without  any  such 
distinction  of  masters,  or  leaders,  from  whom  they  denominated 
themselves.  He  also,  here  and  there,  intermixes  a  justification  of 
himself,  against  the  aspersions  which  were  cast  upon  him  by  his 
opposers.  How  much  St.  Paul  was  set  against  their  leaders  may 
be  seen,  2  Cor.  xi.  13 — 15. 

The  arguments  used  by  St.  Paul,  to  break  the  opposite  faction, 
and  put  an  end  to  all  divisions  amongst  them,  being  various,  we 
shall  take  notice  of  them,  under  their  several  heads,  as  they  come 
in  the  order  of  this  discourse. 


SECTION  II.     NO.   1. 
CHAPTER  I.  10—16. 

CONTENTS. 

Saint  Paul's  first  argument  is,  That  in  Christianity  they  all 
had  but  one  master,  viz.  Christ ;  and  therefore  were  not  to  fall 
into  parties,  denominated  from  distinct  teachers,  as  they  did  in 
their  schools  of  philosophy. 


80  /.  Corinthians.  Chap.  I. 

TEXT. 

10  Now  I  beseech  you,  brethren,  by  the  name  of  our  Lord  Jesus  Christ, 
that  ye  all  speak  the  same  thing,  and  that  there  be  no  divisions  among 
you  ;  but  that  ye  be  perfectly  joined  together,  in  the  same  mind,  and 
in  the  same  judgment. 

1 1  For  it  hath  been  declared  unto  me,  of  you,  my  brethren,  by  them 
■vrhich  are  of  the  house  of  Chloe,  that  there  are  contentions  among 
you. 

12  Now,  this  I  say,  that  every  one  of  you  saith,  "  I  am  of  Paul,  and  I 
of  Apollos,  and  I  of  Cephas,  and  I  of  Christ." 

13  Is  Christ  divided  ?  was  Paul  crucified  for  you  ?  or  were  ye  baptised 
in  the  name  of  Paul  ? 

14  1  thank  God  that  I  baptised  none  of  you,  but  Crispus  and  Gaius : 

15  Lest  any  should  say,  that  I  had  baptised  in  my  own  name. 

16  And  I  baptised  also  the  household  of  Stephanas:  besides,  I  know 
not  whether  I  baptised  any  other. 

PARAPHRASE. 

10  Now  I  beseech  you,  brethren,  by  the  name^  of  our  Lord 
Jesus  Christ,  that  ye  hold  the  same  doctrine,  and  that  there 
be  no  divisions  among  you  ;  but  that  ye  be  framed  together 

11  into  one  entire  body,  with  one  mind,  and  one  affection.  For 
I  understand,  my  brethren  ^,  by  some  of  the  house  of  Chloe, 

12  that  there  are  quarrels  and  dissensions  amongst  you  :  So  that 
ye  are  fallen  into  parties,  ranking  yourselves  under  different 
leaders  or  masters,  one  saying,  "  I  am  of  Paul ;"  another, 

IS  "  I  of  Apollos,  I  of  Cephas,  I  of  Christ."  Is  Christ,  who  is 
our  only  Head  and  Master,  divided  ?     Was  Paul  crucified 

14  for  you  ?  Or  were  you  baptised  into*^  the  name  of  Paul  ?  I 
thank  God  I  baptised  none  of  you,  but  Crispus  and  Gaius ; 

15  Lest  any  one  should  say  I  had  baptised  into  my  own  name. 

16  I  baptised  also  the  household  of  Stephanas ;  farther,  I  know 
not  whether  I  baptised  any  other. 

NOTES. 

10  »  "  Of  whom  the  whole  family  in  heaveu  and  earth  is,  and  ought  to  be  named." 
If  any  one  has  thought  St.  Paul  a  loose  writer,  it  is  only  because  he  was  a  loose 
reader.  He  that  takes  notice  of  St.  Paul's  design,  shall  find  that  there  is  not  a 
word  scarce,  or  expression  that  he  makes  use  of,  but  with  relation  and  tendency 
to  his  present  main  purpose  :  as  here,  intending  to  abolish  the  names  of  leaders 
they  distinguished  themselves  by,  he  beseeches  them,  by  the  name  of  Christ,  a 
form  that  I  do  not  remember  he  elsewhere  uses. 

11  I*  "  Brethren,"  a  name  of  union  and  friendship,  used  here  twice  together  by  St. 
Paul,  in  the  entrance  of  his  persuasion  to  them,  to  put  an  end  to  their  divisions. 

13  '^  El;  properly  signifies  into  ;  so  the  French  translate  it  here  :  the  phrase  Ba^r- 
'iiff'sri-j'xt  fl;,  "  to  be  baptised  into  any  one's  name,  or  into  any  one,"  is  solemnly, 
by  that  ceremony,  to  enter  himself  a  disciple  of  him,  into  whose  name  he  is  bap- 
tised, with  profession  to  receive  his  doctrine  and  rules,  and  submit  to  his  autho- 
rity ;  a  very  good  argument  here,  why  they  should  be  called  by  no  one's  name 
but  Christ's. 


Chap.  I.  /.  CorintJiians.  81 

SECTION  II.     NO.  2. 
^  CHAPTER  I.  17—31. 

CONTEXTS. 

The  next  argument  of  St.  Paul,  to  stop  their  follower.^  from 
glorying  in  these  false  apostles,  is,  that  neither  any  advantage  of 
extraction,  nor  skill  in  the  learning  of  the  Jews,  nor  in  the  philo- 
sophy and  eloquence  of  the  Greeks,  was  that,  for  which  God  chose 
men  to  be  preachers  of  the  Gospel.  Those  whom  he  made  choice 
of,  for  overturning  the  mighty  and  the  learned,  were  mean,  plain, 
ilhterate  men. 


TEXT. 

1 7  For  Christ  sent  me  not  to  baptize^  but  to  preach  the  Gospel :  not 
witli  wisdom  of  words,  lest  the  cross  of  Christ  should  be  made  of 
none  effect. 

1 8  For  the  preaching  of  the  cross  is,  to  them  that  perish,  foolishness  : 
but  unto  us,  which  are  saved,  it  is  the  power  of  God. 

19  For  it  is  written,  I  will  destroy  the  wisdom  of  the  wise,  and  will 
bring  to  nothing  the  understanding  of  the  prudent. 

20  Where  is  the  wise .''  where  is  the  scribe  ?  where  is  the  disputer  of 
this  world  }  hath  not  God  made  foolish  the  wisdom  of  this  world  ? 


PARAPHRASE. 

17  For  Christ  sent  me  not  to  baptize,  but  to  preach  the  Gospel  : 
not  with  learned  and  eloquent  harangues,  lest  thereby  the 
virtue  and  efficacy  of  Christ's  sufferings  and  death  should  be 
overlooked  and  neglected,  if  the  stress  of  our  persuasion  should. 

18  be  laid  on  the  learning  and  quaintness  of  our  preaching.  For 
the  plain  insisting  on  the  death  of  a  crucified  Saviour  is,  by 
tho.se  who  perish,  received  as  a  foolish,  contemptible  thing: 

19  though  to  us,  who  are  saved,  it  be  the  power  of  God,  Con- 
formable to  what  is  prophesied  by  Isaiah  :  "  I  will  destroy 
the  wisdom    of  the  wise,  and  I   will  bring  to  nothing  the 

20  understanding  of  the  prudent.''  Where  is  the  philosopher, 
skilled  in  the  wisdom  of  the  Greeks.''     Where  the  scribe ''j 

NOTE. 

20  »  Scribe  was  the  title  of  a  learned  man  amongst  the  Jews ;  one  versed  in  their 
law  and  rites,  which  wa.s  the  study  of  their  doctors  and  rabbles.  It  is  likely  the 
false  apostle,  so  much  concerned  iu  the.se  two  epistles  to  the  Corinthians,  who 
was  a  Jew,  pretended  to  something  of  this  kind,  and  magnified  himself  there- 

voL.  viii.  a 


82  /.  Corinthians,  Chap.  I. 

TEXT. 

2 1  For  after  thatj  in  the  wisdom  of  God^  the  world,  by  wisdom,  knew 
not  God,  it  pleased  God,  by  the  foolishness  of  preaching,  to  save 
them  that  believe. 

22  For  the  Jews  require  a  sign,  and  the  Greeks  seek  after  wisdom  : 

23  But  we  preach  Christ  crucified,  unto  the  Jews  a  stumbling  block, 
and  unto  the  Greeks  foolishness. 


PARAPHRASE, 
studied  in  the  learning  of  the  Jews  ?     Where  the  professor  of 
human  arts  and  sciences  ?     Hath  not  God  rendered  all  the 
learning  and  wisdom  of  this  world  foolish,  and  useless  for  the 

21  discovery  of  the  truths  of  the  Gospel  ?  For  since  the  world, 
by  their  natural  parts,  and  improvements  in  what,  with  them, 
passed  for  wisdom,  acknowledged  not  the  one,  only,  true  God, 
though  he  had  manifested  himself  to  them  in  the  wise  con- 
trivance and  admirable  frame  of  the  visible  works  of  the 
creation;  it  pleased  God,  by  the  plain,  and  (as  the  world 
esteems  it)  foolish  doctrine  of  the  Gospel,  to  save  those  who 

22  receive  and  beheve  it.  Since''  both  the  Jews  demand  extra- 
ordinary signs  and  miracles,  and  the  Greeks  seek  wisdom  : 

£3  But  I  have  nothing  else  to  preach  to  them  but  Christ  cruci- 
fied, a  doctrine  offensive   to  the  hopes  and  expectations  of 

NOTES. 

upon  ;  otherwise  it  is  not  probable  that  St.  Paul  shouhl  name  to  the  Corinthians 
a  sort  of  men  not  much  known  or  rained  amongst  the  Greeks.  This,  therefore, 
may  be  supposed  to  be  said  to  take  oS' their  glorying  in  their  false  apostle. 

22  ''  'En-EjSe  xa^,  "  since  both."  These  words  used  here  by  St.  Paul  are  not  certainly 
idle  and  insignificant,  and  therefore  I  see  not  bow  they  can  be  omitted  in  the 
translation. 

'ETTeiSe  is  a  word  of  reasoning,  and,  if  minded,  will  lead  us  into  one  of  St. 
Paul's  reasonings  here,  which  the  neglect  of  this  word  makes  the  reader  over- 
look. St.  Paul,  in  ver.  21,  argues  thus  in  general :  "  Since  the  world,  by  their 
natural  parts  and  improvements,  did  not  attain  to  a  right  and  saving  knowledire 
of  God,  God,  by  the  preaching  of  the  Gospel,  which  seems  foolishness  to  them, 
was  pleased  to  commuuirate  that  knowledge  to  those  who  believed." 

In  the  three  following  verses  he  repeats  the  same  reasoning,  a  little  more 
expressly  applied  to  the  people  he  had  here  in  his  view,  viz.  Jews  and  Greeks  ;  and 
his  sense  seems  to  be  this  :  "  Since  the  Jews,  to  make  any  doctrine  go  down 
with  them,  require  extraordinary  signs  of  the  power  of  God  to  accompany  it,  and 
nothing  will  please  the  nice  palates  of  the  learned  Greeks  but  wisdom  ;  and 
though  our  preaching  of  a  crucified  Messiah  be  a  scandal  to  the  Jews,  a»(d  foolish- 
ness  to  the  Greeks,  yet  we  have  what  they  both  seek  ;  for  both  Jew  and  Gentile, 
when  they  are  called,  find  the  Messiah,  whom  we  preach,  to  be  the  power  of 
God,  and  the  wisdom  of  God." 

25,  27,  23.  Ke  that  will  read  the  context  cannot  doubt  but  that  St.  Paul,  by  what  he 
expresses  in  these  verses,  in  the  neuter  gender,  means  persons;  the  whole 
argument  of  the  place  being  about  persons,  and  their  glorying,  and  not  about 
things. 


Chap.  T.  /.  Corinthians.  SS 

TEXT. 

24  But  unto  them,  whidi  are  called,  both  Jews  and  Greeks,  Christ,  the 
power  of  God,  and  the  wisdom  of  God  : 

25  Because  the  foolishness  of  God  is  Miser  than  men  ;  and  the  weakness 
of  God  is  stronger  than  men, 

26  For  3'e  see  your  calling,  brethren,  how  that  not  many  wise  men  after 
the  tiesh,  not  many  mighty,  not  many  noble  are  called. 

27  But  God  hath  chosen  the  foolish  things  of  the  world  to  confound 
the  wise  ;  and  God  hath  chosen  the  weak  things  of  the  world  to 
confound  the  things  which  are  mighty  : 

28  And  base  things  of  the  world,  and  things  which  are  despised,  hath 
God  chosen,  yea,  and  things  which  are  not,  to  bring  to  nouglit  things 
that  are  : 

29  That  no  flesh  should  glory  in  his  presence. 

PARAPHRASE, 
the  Jews ;    and   foolish   to  the  acute  men  of  learning,   the 

24  Greeks  ;  But  yet  it  is  to  these,  both  Jews  and  Greeks,  (when 
they  are  converted,)  Christ,  the  power  of  God,  and  Christ,  the 

25  wisdom  of  God :  Because  that,  which  seems  foohshness  in 
those  who  came  from  God,  surpasses  tlie  wisdom  of  man  ;  and 
that,  which  seems  weakness  in  those  sent  by  God,  sui'passes 

26  the  power  of  men.  For,  reflect  upon  yourselves,  brethren, 
and  you  may  observe,  that  there  are  not  many  of  the  wise 
and  learned  men,  not  many  men  of  power,  or  of  birth,  among 

27  you,  that  are  called.  But  God  hath  chosen  the  foolish  men, 
in  the  account  of  the  world,  to  confound  the  wise ;  and  Gocl 
hath   chosen  the  weak  men   of  the  world  to  confound   the 

28  mighty  :  The  mean  men  of  tlie  world,  and  contemptible,  has 
God  chosen,  and  those  that  are  of  no  account,  are  nothing'', 

29  to  displace  those  that  are :  That  so  there  might  be  no  room, 

NOTE. 

28  "^Ta  fxn  ov73t,  "Things  that  arc  not,"  I  think  may  well  he  luulcrstood  of  the 
Gentiles,  who  were  not  tlie  people  of  God,  and  were  counted  as  nothing  by  the 
Jews  ;  and  we  are  pointed  to  this  meaning  by  the  words  xaT«(iryu'i»)and  xaTapyyicy,, 
by  "the  foolish  and  weak  things,"  i.e.hy  simple,  illiterate,  and  mean  men, 
God  would  make  ashamed  the  learned  philosophers  and  great  men  of  the 
nations  ;  but,  by  the  fjih  optc,  "  things  that  are  not,"  be  would  abolish  the 
things  that  are,  as,  in  effect,  he  did  abolish  the  Jewish  chnich  by  the  Chiistian, 
taking  in  the  Gentiles  to  be  his  people,  in  the  place  of  the  rejected  Jews,  who, 
until  then,  were  bis  people.  Tlii.s  St.  Paul  mentions  here,  not  by  chance,  but 
pursuant  to  his  main  desiijn,  to  stay  their  glorying  in  their  false  apostle,  who 
was  a  Jew;  by  showing  that,  whatever  that  head  of  the  faction  niicht  claim, 
under  that  pretence,  as  it  is  plain  he  did  stand  upon  it,  (see  2  Cor.  xi.  21,  22) 
he  had  not  any  the  least  title  to  any  esteem  or  respect  upon  tliat  account,  since 
the  Jewish  nation  was  lairl  aside,  and  God  had  chosen  the  Gentiles  to  fake  their 
place,  and  to  be  his  church  and  people  instead  of  them  :  vid.  note  on  ch.  ii.  ver. 
6.  There  one  may  sec  who  are  the  y.yTxpyoi</ivjoi.  "  the  abolished,''  whom  God 
says  here,  xaT^fyijTy,  he  will  abolish. 


iSI-  7.  Corinthians.  Chap.  II. 

TEXT. 

30  But  of  him  are  ye,  in  Christ  Jesus,  who,  of  God,  is  made  unto  us 
wisdom,  and  righteousness,  and  sauctification,  and  redemption  : 

31  That,  according  as  it  is  written,  "  He  that  glorieth,  let  him  glory 
in  the  Lord." 

PARAPHRASE. 

SO  or  pretence  for  any  one  to  glory  in  his  presence.  Natural, 
human  abilities,  parts  or  wisdom,  could  never  have  reached 
this  way  to  happiness :  it  is  to  his  Avisdom  alone  that  ye  owe 
the  contrivance  of  it ;  to  his  revealing  of  it,  that  ye  owe  the 
knowledge  of  it ;  and  it  is  from  him  alone,  that  you  are  in 
Christ  Jesus,  whom  God  has  made  to  us  Christians,  wisdom, 
and  righteousness,  and  sanctification,  and  redemption,  which 
is  all  the  dignity  and  pre-eminence,  all  that  is  of  any  value 

31  amongst  us  Christians :  That,  as  it  is  written,  He  that  glorieth, 
should  glory  only  in  the  Lord. 


SECTION  II.     NO.  3. 
CHAPTER  II.  1—5. 

CO>fTENTS. 

Farther  to  keep  them  from  glorying  in  their  leaders,  he  tells 
them,  that  as  the  preachers  of  the  Gospel,  of  God's  choosing,  were 
mean  and  illiterate  men,  so  the  Gospel  was  not  to  be  propagated, 
nor  men  to  be  established  in  the  faith,  by  human  learning  and 
eloquence,  but  by  the  evidence  it  had,  from  the  revelation  contained 
in  the  Old  Testament,  and  from  the  power  of  God  accompanying 
and  confirming  it  with  miracles. 

TEXT. 

1  And  I,  brethren,  when  I  came  to  you,  came  not  with  excellency 
of  speech,  or  of  wisdom,  declaring  unto  you  the  testimony  of  God. 

PARAPHRASE. 

1  And  I,  brethren,  when  I  came  and  preached  the  Gospel  to 

you,  I  did  not  endeavour  to  set  it  off  with  any  ornaments 

of  rhetoric,  or  the  mixture  of  human  learning  or  philosophy  ; 

but  plainly  declared  it  to  you,  as  a  doctrine  coming  from 


Chap.  II.  /.  Corinthians.  85 


TEX'l'. 


2  For  I  determined  not  to  know  any  thing  among  you,  save  Jesus 
Christ,  and  him  crucified. 

3  And  I  was  with  you  in  weakness,  and  in  fear,  and  in  much  trembling. 

4  And  my  speech,  and  my  preaching,  was  not  with  enticing  words  of 
man's  wisdom,  but  in  demonstration  of  the  Spirit,  and  of  power. 


PARAPHRASE, 

2  God,  revealed  and  attested^  by  him.  For  I  resolved  to 
own  or  show  no  other  knowledge  among  you,  but  the  know- 

3  ledge*'  or  doctrine  of  Jesus  Christ,  and  of  him  crucified.  All 
my  carriage  among  you  had  nothing  in  it  but  the  appearance 

4  of  weakness  and  humility,  and  fear  of  offending  you  '^.  Neither 
did  I,  in  my  discourses  or  preaching,  make  use  of  any  human 
art  of  persuasion  to  inveigle  you.  But  the  doctrine  of  the 
Gospel  which  I  proposed,  I  confirmed  and  enforced  by  what 


NOTES. 

1  »  To  fiocfTvpov  TcD  0£oi;,  "The  testimony  of  God,"  i.  e.  what  God  hath  revealed 
and  testified  in  tlie  Old  Testament ;  the  apostle  here  declares  to  the  Corinthians, 
that,  when  he  brought  the  Gospel  to  them,  he  made  no  use  of  any  liumau  science, 
improvement,  or  skill ;  no  insinuations  of  eloquence,  no  philosophical  specula- 
tions, or  ornaments  of  human  learning,  appeared  in  apy  thing  he  said  to  persuade 
them :  all  his  arguments  were,  as  he  tells  them,  ver.  4,  from  the  revelation  of 
the  Spirit  of  God,  in  the  predictions  of  the  Old  Testament,  and  the  miracles 
which  he  (Paul)  did  among  them,  that  their  faith  mif^ht  be  built  wholly  upon 
the  Spirit  of  God,  and  not  upon  the  abilities  and  wisdom  of  man  ;  tlioutrh 
fiapl-jpiov  ToD  Sioj,  "  The  testimony  of  God"  agrees  very  well  with  so  much  of  St. 
Paul's  meaning  as  relates  to  his  founding  his  preaching  on  the  testimony  of  God, 
yet  those  copies  which  read  /nv^rrip'ov,  mystery,  for  /xaclufiov,  testimony,  seem 
more  perfectly  to  correspond  with  St.  Paul's  sense,  in  the  whole  latitude  of  it. 
For  though  he  owns  the  doctrine  of  the  Gospel,  dictated  by  the  Spirit  of  God, 
to  be  contained  in  the  Scriptures  of  the  Old  Testament,  and  builds  upon  revela- 
tion, yet  he  everywhere  teaches  that  it  remained  a  secret  there,  not  understood, 
till  they  were  led  into  the  hidden,  evangelical  meaning  of  those  passages,  by  the 
coming  of  Jesus  Christ,  and  by  the  assistance  of  the  Spirit,  in  the  times  of  the 
Messiah,  and  then  published  to  the  world  by  the  preachers  of  the  Gospel ;  and 
therefore  he  calls  it,  especially  that  part  of  it  which  relates  to  the  Gentiles, 
almost  everywhere,  /mvar-npiov,  mystery.     See  particularly  Horn.  xvi.  25,  26. 

2  •»  St.  Paul,  who  was  himself  a  learned  man,  especially  in  the  Jewish  knowledge, 
having,  in  the  foregoing  chapter,  told  them,  that  neither  the  Jewish  learning 
nor  Grecian  sciences  give  a  man  any  advantage,  as  a  minister  of  the  Gospel,  he 
here  reminds  them  that  he  made  no  show  or  use  of  either  when  lie  planted  the 
Gospel  among  them  ;  intimating  thereby,  that  those  were  not  things  for  which 
their  teacliers  were  to  be  valued  or  followed. 

3  "^  St.  Paul,  by  thus  setting  forth  his  own  modest  and  humble  behaviour  amongst 
them,  reflects  on  the  contrary  carriage  of  their  false  apostle,  wliich  he  describes 
in  words  at  length,  2  Cor.  .\i.  20. 


86  /.  Corinthians,  Chap.  II. 

TEXT. 
5  That  your  faith  should  uot  stand  in  the  wisdom  of  men,  but  in  the 
power  of  God. 

PARAPHRASE. 

the  Spirit  '^  had  revealed  and  demonstrated  of  it,  in  the  Old 
Testament,  and  by  the  power  of  God,  accompanying  it  with 
5  miraculous  operations :  That  your  faith  might  have  its  founda- 
tion, not  in  the  wisdom  and  endowments  of  men,  but  in  the 
power  of  God  *. 

NOTES. 

4  '^  There  were  two  sorts  of  arguments,  wherewitli  the  apostle  confirmed  the 
Gospel;  theoue  was  the  revelations  made  couceniuig  our  Saviour,  by  types  and 
figures,  and  prophecies  of  him,  under  the  law;  the  other,  miracles  and  miracu- 
lous gifts  accompanying  the  first  preachers  of  the  Gospel,  in  the  publishing  and 
propagating  of  it.  The  latter  of  these  St.  Paul  here  calls  Power;  the  former, 
in  this  chapter,  he  terms  Spirit ;  so  ver.  12,  14.  '*  Things  of  the  Spirit  of  God, 
and  spiritual  things,"  are  things  which  are  revealed  by  the  Spirit  of  God,  and 
not  discoverable  by  our  natural  faculties. 

5  e  Their  faith  being  built  wholly  on  Divine  revelation  and  miracles,  whereby  all 
human  abilities  were  shutout,  there  could  be  no  reason  for  any  of  them  to  boast 
themselves  of  their  teachers,  or  value  themselves  upon  their  being  the  followers 
of  this  or  that  preacher,  which  St.  Paul  hereby  obviates. 


SECTION  II.  NO.  4. 
CHAPTER  II.  6—16. 

CONTENTS. 

The  next  argument  the  apostle  uses  to  show  them,  that  they 
had  no  reason  to  glory  in  their  teachers,  is,  that  the  knowledge  of 
the  Gospel  was  not  attainable  by  our  natural  parts,  however  they 
were  improved  by  arts  and  philosophy,  but  was  wholly  owing  to 
revelation. 

TEXT. 

6  Howbeit  we  speak  wisdom  amongst  them  that  are  perfect :  yet  not 
the  wisdom  of  this  world,  nor  of  the  princes  of  this  world,  tliat  come 
to  nought. 

PARAPHRASE. 
6  Howbeit,  that  which  we  preach  is  wisdom,  and  known  to  be 
so,  among  those  who  are  thoroughly  instructed  in  the  Christian 


Chap.  II.  /.  Corinthians.  87 

PARAPHRASE, 
relipjion,  and  take  it  upon  its  true  principles*:  but  not  the 
wisdom  of  this  world  'J,  nor  of  the  princes  '^,  or  great  men  of 

NOTES. 

6  a  [Perfect]  here  is  the  same  with  spiritual,  ver.  15;  one,  that  is  so  perfectly  well 
apprized  of  the  divine  nature  aud  orijiiual  of  the  Christian  religion,  that  he  sees 
and  acknowledges  it  to  he  all  a  pure  revelation  from  God,  and  not,  in  the  least, 
the  product  of  human  discovery,  parts,  or  learning;  and  so,  deriving  it  wholly 
from  what  Gcd  hath  taught,  by  his  Spirit,  in  the  sacred  Scriptures,  allows  not 
the  least  part  of  it  to  be  ascribed  to  the  skill  or  abilities  of  men,  as  authors  of  it, 
but  received  as  a  doctrine  coining  from  God  alone.  And  thus.  Perfect,  is  opposed 
to.  Carnal,  ch.  iii.  1,  3,  i.  e.  such  babes  in  Christianity,  such  weak  aud  mistaken 
Christians,  that  they  thought  the  Gospel  was  to  be  managed,  as  human  arts  and 
sciences  amongst  men  of  the  world  ;  and  tliose  were  better  instructed,  and  were 
more  in  the  right,  who  followed  this  master  or  teacher,  rather  than  anotlier; 
and  so  glorying  in  being  the  scholars,  one  of  Paul,  and  another  of  ApoUos,  fell 
into  divisions  aud  parties  about  it,  and  vaunted  one  over  another  :  whereas,  in 
the  school  of  Christ,  all  was  to  be  built  on  the  authority  of  God  alone,  and  th  j 
revelation  of  his  Spirit  in  the  sacred  Scriptures. 

••"  Wisdom  of  this  world,"  i.  e.  the  knowledge,  arts,  and  sciences  attainable  hy 
man's  natural  parts  and  faculties ;  such  as  man's  wit  could  find  out,  cultivate,  and 
improve:  "or  of  the  princes  of  this  world,"  i.  e.  such  doctrines,  arts,  and 
sciences,  as  the  princes  of  the  world  approve,  encourage,  aud  endeavour  to  pro- 
pagate. 

•Though  by  "  Ap-xov'is;  toZ  aluno;  toZtov,  may  here  be  understood  the  princes, 
or  great  men,  of  this  world,  in  the  ordinary  sense  of  these  words  ;  yet  he  that 
well  considers  ver.  28  of  the  foregoing  chapter,  and  ver.  8  of  this  chapter, 
may  find  reason  to  think,  that  the  apostle  here  principally  designs  the  rulers  and 
great  men  of  the  Jewish  nation,  L'  it  be  objected,  that  there  is  little  ground 
to  think  tliat  St.  Paul,  by  the  wisdom  he  disowns,  should  mean  that  of  his  own 
nation,  which  the  Greeks  of  Corinth  (whom  he  was  writing  to)  had  little  ac- 
quaintance with,  and  had  very  little  esteem  for ;  I  reply,  that  to  understand  this 
right,  aud  the  pertinency  of  it,  we  must  remember,  that  the  great  design  of  St. 
Paul,  in  writing  to  the  Corinthians,  was  to  take  them  off  from  the  respect  and 
esteem  that  many  of  them  had  fur  a  false  apostle,  that  was  got  in  among  them, 
and  had  there  raised  a  faction  against  St.  Paul.  This  pretended  ajiostlc,  it  is 
plain  from  '2  Cor.  xi.  22,  was  a  Jew,  and  as  it  seems,  2  Cor.  v.  IG,  1",  valued 
himself  upon  that  account,  and  possibly  boasted  himself  to  he  a  man  of  note, 
either  by  birth,  or  alliance,  or  place,  or  learning,  among  that  people,  who 
counted  themselves  the  holy  and  illuminated  people  of  God;  aud,  therefore, 
to  have  a  right  to  sway  among  these  new  heathen  converts.  To  obviate  this 
claim  of  his  to  any  authority,  St.  Paul  here  tells  the  Corinthians,  that  the  wis- 
dom and  learning  of  the  Jewish  nation  led  them  not  into  the  knowledge  of  the 
wisdom  of  God,  i.  e,  the  Gosisel  revealed  in  the  Old  Testament,  evident  in  this, 
that  it  was  their  rulers  and  rabbles,  who  stiffly  adhering  to  the  notions  aud  pre- 
judices of  their  nation,  had  crucitied  Jesus,  the  Lord  of  glory,  and  were  now 
themselves,  with  their  state  and  religion,  upon  the  point  to  be  swept  away  and 
abolished.  It  is  to  the  same  purpose,  that  2  Cor.  v.  16 — 19,  he  tells  the  Corin- 
thians, That  "  he  knows  no  man  after  the  flesh,"  i.  £.  that  he  acknowledges 
no  dignity  of  birth,  or  descent,  or  outward  national  privileges.  Tiie  old  things 
of  the  Jewish  constitution  are  past  and  gone ;  whoever  is  in  Christ,  and  entereth 
into  his  kingdom,  is  in  a  new  creation,  wherein  all  things  are  new,  all  things 
are  from  God;  no  right,  no  claim,  or  preference,  derived  to  any  oue,  from 
any  former  institution  ;  but  every  one's  dignity  consists  solely  in  this,  that  God 
had  reconciled  hiui  to  lilmself,  not  imputing  his  former  trespasses  to  him. 


88  /.  Corinthians.  Chap.  II. 

TEXT. 

7  But  we  speak  the  wisdom  of  God  in  a  mystery,  even  the  hidden  wis- 
dom, which  God  ordained,  before  the  workl,  unto  our  glory. 

PARAPHRASE. 

7  this  world'',  who  will  quickly  be  brought  to  nought  ^  But  we 
speak  the  wisdom  of  God  ^,  contained  in  the  mysterious  and 
the  obscure  prophecies  of  the  Old  Testament »,  which  has  been 

NOTES. 

^  Aituv  cJrof,  which  we  translate  "this  world,"  seems  to  me  to  signify  com- 
monly, if  not  constantly,  in  the  New  Testament,  that  state  which,  during  the 
Mosaical  constitution,  men,  either  Jews  or  Gentiles,  were  in,  as  contradistin- 
guished to  the  evangelical  state,  or  constitution,  which  is  commonly  called, 
Ai'tuv  fxiWwv,  or  Ip-^ifxi-jo;,  "  the  world  to  come." 

«  Tuiv  y.alxfyo'jfxhwv,  "  who  are  brought  to  nought,"  i.  e.  who  are  vanishing. 
If  "the  wisdom  of  this  world,  and  of  the  princes  of  this  world,"  be  to  be 
understood,  of  the  wisdom  and  learning  of  the  world,  in  general,  as  contra- 
distinguished  to  the  doctrine  of  the  Gospel,  then  the  words  are  added,  to  slioxv 
what  folly  it  is  for  them  to  glory,  as  they  do,  in  their  teachers,  when  all  that 
worldly  wisdom  and  learning,  and  the  great  men,  the  supporters  of  it,  would 
qnicMy  be  gone ;  whereas  all  true  and  lasting  glory  came  only  from  Jesus 
Christ,  the  Lord  of  glory.  But  if  these  words  are  to  be  understood  of  the 
Jews,  as  seems  most  consonant,  both  to  the  main  design  of  the  epistle,  and  to 
St.  Paul's  expressions  here ;  then  his  telling  tliem ,  that  the  princes  of  the  Jewish 
nation  are  brought  to  nought,  is  to  take  them  off  from  glorying  in  their  Judaizing, 
false  apostle ;  since  the  authority  of  the  rulers  of  that  nation,  in  matters  of 
religion,  was  now  at  an  end,  and  they,  with  all  their  pretences,  and  their  very 
constitution  itself,  were  upon  the  point  of  being  abolished  and  swept  away,  for 
having  rejected  and  crucified  the  Lord  of  glory. 
7  <"  "Wisdom  of  God,''  is  used  here  for  the  doctrine  of  the  Gospel,  coming  im- 
mediately from  God,  by  the  revelation  of  his  Spirit ;  and  in  this  chapter,  is  set  in 
oppositionto  allknowledge,  discoveries,  and  improvements  whatsoever,  attainable 
by  human  industry,  parts,  and  study;  all  which  he  calls,  "the  wisdom  of  the 
world,  and  man's  wisdom."  Thus  dislinguifliing  the  knowledge  of  the  Gospel, 
which  was  derived  wholly  from  revelation,  and  could  be  had  no  other  way,  from 
all  other  knowledge  whatsoever. 

«  What  the  Spirit  of  God  had  revealed  of  the  Gospel,  during  the  times  of  the  law, 
was  so  little  understood  by  the  Jews,  in  whose  sacred  writings  it  was  contained, 
that  it  miijht  well  be  called  the  "  wisdom  of  God  in  a  mystery,"  i.  e.  declared  in 
obscure  prophecies,  and  mysterious  expressions,  and  types.  Though  this  be 
undoubtedly  so,  as  appears  by  what  the  Jews  both  thought  and  did,  wlien  Jesus  the 
iNlessiah,  exactly  answering  what  was  foretold  of  him,  came  amongst  them,  yet  by 
"the  wisdom  of  God,  in  the  mystery,  wherein  it  was  hid  though  purposed  by 
God  before  the  settling  of  the  Jewish  economy,"  St.  Paul  seems  more  peculiarly 
to  mean,  what  the  Gentiles,  and  consequently  the  Corinthians,  were  more 
peculiarly  concerned  in,  viz.  God's  purpose  of  calling  the  Gentiles  to  be  his 
people  under  the  Messiah ;  which,  though  revealed  in  the  Old  Testament,  yet 
was  not  in  the  least  understood,  until  the  times  of  the  Gospel,  and  the  preaciiing 
of  St.  Paul,  the  apostle  of  the  Gentiles  ;  which,  therefore,  he  so  frequently  calls 
a  mystery.  The  reading  and  comparingRom.  xvi.  '25,  26.  Eph.  iii.  ;i — 'J.  ch.  vi. 
19,  20.  Col.  i.  26,  27,  and  ii.  1,  8,  and  iv.  3,  4,  will  give  light  to  this.  To  which 
give  me  leave  to  observe,  upon  the  tise  of  the  word  Wisdom,  here,  that  St.  F'aul, 
speaking  of  God's  calling  the  Gentiles,  cannot,  in  meni  ioning  it,  forbear  cxpressicuis 
,if  his  admiration  of  the  great  and  incon)])reheii>ible  wisdom  of  God  therein. 
See  Ki)li.  iii.  '<,  10.  Rom.  xi.  Xi. 


Chap.  II.  /.  Corinthians.  S9 

'IKXT. 

8  Which  iioue  of  the  princes  of  this  world  knew  ;  for  had  they  known 
it,  they  would  not  have  crucified  the  Lord  of  glory. 

9  But,  a's  it  is  written,  "  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which  God  hath  pre- 
pared for  them  that  love  him." 

P.\RAPHRASE. 
therein  concealed  and  hid :  though  it  be  what  God  predeter- 
mined, in  his  own  purpose,  before  the  Jewish  constitution '', 
to  the  o-lory  of  us ',  who  understand,  receive,  and  preach  it : 

8  Which  none  of  the  rulers  among  the  Jews  understood;  for, 
if  they  had,  they  would  not  have  crucified  the  Lord  Christ, 

9  who  has  in  his  hands  the  disposing  of  all  true  glory.  But  they 
knew  it  not,  as  it  is  written,  "  Eye  hath  not  seen,  nor  ear 
heard,  nor  have   the   things,  diat   God  hath   prepared  for 

NOTES, 
h  Hfo  T(S>  a;oJ>a.»,  signifies  properly  "  before  the  ages,"  and  I  thinli  it  may  be 
doubted,  whether  these  words,  "  before  the  worhl,"  do  exactly  render  the  sense 
of  the  place.  That  a/d^v,  or  aJivsf,  should  not  be  translated,  "  the  world,"  as  in 
many  places  they  are,  I  shall  give  one  convincing  instance,  among  many,  that 
may  be  brought,  viz.  Eph.  iii.  9,  compared  witii  Col.  i.  26.  The  words  in 
Colossians  are,  to  uuff-T^^iov  to  airoxixcuu-uhcv  v.rr-j  iwi  (xlw-^wj,  thus  rendered  id  the 
English  translation,  "  which  hath  been  hidden  from  ages;"  bat  in  Eph.  iii.  9,  a 
parallel  place,  the  same  words,  t:0  fj.:^~r,p!:-^  tcD  k-z^yay.pnnir.M  aroTo^v  a.Vvwv,  are 
translated,  "  The  mystery  which,  from  the  beginning  of  the  world,  hath  been 
hid."  Whereas  it  is  plain  from  Col.  i.  26,  clttI  T'Tr,  v.]il;wj  does  not  signify  the 
epoch,  or  commencement  of  the  concealment,  but  those  from  whom  it  was  con- 
cealed'. It  is  plain,  the  apostle,  in  the  verse  immediately  preceding,  and  that 
following  this,  which  we  have  before  ns,  speaks  of  the  Jews ;  and  therefore 
^f'oTw-.  aicivo^v  here  may  be  well  understood  to  mean,  "Before  the  ages  of  the 
Jews-''  and  so  oitt'  aJtu'va-/,  "  from  the  ages  of  the  Jews,''  in  the  other  two 
mentioned  texts.  Why  a.<o->£;  in  these,  and  other  places,  as  Luke  i.  70,  and  Acts 
iii.  21,  and  elsewhere,  should  be  appropriated  to  the  ages  of  the  Jews,  may  be 
owing' to  their  counting  by  ages,  or  jubilees  :  vid.  Dr.  Burthogge  in  his  judicious 
treatise,  Christianity  a  revealed  mystery,  cap.  2.  page  17. 

'  St.  Paul  here  opposes  the  true  glory  of  a  Christian,  to  the  glorying,  «hich  was 
amongst  the  Corinthians,  in  the  eloquence,  learning,  or  any  other  quality  of  their 
factious  leaders ;  for  St.  Paul,  in  all  his  expressions,  has  an  eye  on  his  main 
purpose  ;  as  if  he  should  have  said,  "  Why  do  you  make  divisions,  by  glorying,  as 
you  do,  in  your  distinct  teachers  ?  the  glory  that  God  has  ordained  us  Christian 
teachers  and  professors  to,  is  to  be  expounders,  preachers,  and  believers  of  those 
revealed  truths  and  purposes  of  God,  which,  thouch  contained  in  the  sacred 
Scriptures  of  the  Old  Testament,  were  not  understood  in  former  ages.  This  is  all 
the  glory  that  belongs  to  us,  the  disciples  of  Christ,  who  is  the  Lord  of  all  power 
and  glory,  and  herein  has  given  us,  what  far  excels  all,  that  either  Jews,  or 
Gentiles,  had  any  expectation  of  from  what  they  gloried  in  :"  vid.  ver.  9.  Thus 
St.  Paul  takes  away  all  matter  of  glorying  from  the  false  apostle,  and  his  factious 
followers  among  the  Corinthians.  The  cxcellcucy  of  the  Gospel-ministration,  see 
also  2  Cor.  iii.  6 — 1 1. 


90  /.  Cor'mthians.  Chap.  II. 

TEXT. 

1 0  But  God  hath  revealed  them  unto  us,  by  his  Spirit ;  for  the  Spirit 
searcheth  all  things  ;  yea,  the  deep  things  of  God. 

1 1  For  what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man, 
which  is  in  him  ?  even  so,  the  things  of  God  knoweth  no  man^  but 
the  Spirit  of  God. 

1 2  Novr  we  have  received,  not  the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God ;  that  we  might  know  the  things,  that  are  freely 
given  to  us  of  God. 

13  Which  things  also  we  speak,  not  in  the  words  which  man's  wisdom 
teacheth,  but  which  the  Holy  Ghost  teacheth;  comparing  spiritual 
things  M'ith  spiritual. 

PARAPHRASE. 
them  that  love  him,  entered  into  the  heart  or   thoughts  of 

10  man."  But  these  things,  which  are  not  discoverable  by 
man's  natural  faculties  and  powers,  God  hath  revealed  to  us, 
by  his  Spirit,  which  seai'cheth  out  all  things,  even  the  deep 
counsels  of  God,  which  are  be3'Oncl  the  reach  of  our  abilities 

11  to  discover.  For,  as  no  man  knoweth  what  is  in  the  mind  of 
another  man,  but  only  the  spirit  of  the  man  himself,  that  is 
in  him ;  so,  much  less  doth  any  man  know,  or  can  discover, 
the  thoughts  and  counsels  of  God,  but  only  the  Spirit  of  God. 

\2  But  we*^  have  received,  not  the  spirit  of  the  world',  but  the 
Spirit,  which  is  of  God,  that  we  might  know  what  things  are 
in  the  purpose  of  God,  out  of  his  free  bounty  to  bestow  upon 

13  us.  Which  things  we  not  only  know,  but  declare  also;  not 
in  the  language  and  learning  taught  by  human  eloquence  and 
philosophy,  but  in  the  language  and  expressions  which  the 
Holy  Ghost  teacheth,  in  the  revelations  contained  in  the  Holy 
Scriptures,  comparing  one  part  of  the  revelation""  with  an- 

NOTES. 

12  ^  We,  the  tnie  apostles,  or  rather  I ;  for  though  he  speaks  in  the  plural  number, 
to  avoid  ostentaticn,  as  it  might  be  interpreted  ;  yet  he  is  here  justifying  himself, 
and  showing  the  Corinthians,  that  none  of  them  had  reason  to  forsake  and 
slight  him,  to  follow  and  cry  up  their  false  apostle.  And  that  he  speaks  of  him- 
self, is  plain  from  the  next  verse,  where  he  saith,  "  We  speak  not  in  the  words 
which  man's  wisdom  teacheth,"  the  same  which  he  says  of  himself,  ch.  i.  ver.  17, 
"  I  was  sent  to  preach,  not  with  wisdom  of  words."  And  chap.  ii.  ver.  1, 
^'  I  came  to  you,  not  with  excellency  of  speech  or  of  wisdom." 

•  As  he  puts  princes  of  the  world,  ver.  6,  8,  for  the  rulers  of  the  Jews,  so  here 
he  puts  "  Spirit  of  the  world"  for  the  notions  of  the  Jews;  that  worldly  spirit, 
wherewitii  they  interpreted  the  Old  Testament,  and  the  prophecies  of  the  Messiah 
and  his  kingdom;  which  spirit,  in  contradistinction  to  the  Spirit  of  God,  which 
the  Roman  converts  had  received,  he  calls  the  spirit  of  bondage,  Rom.  viii.  15. 
i3  "•  It  is  plain  "  the  spiritual  things,"  he  here  speaks  of,  are  the  unsearchable 
Counsels  of  God,  revealed  by  the  Spirit  of  God,  which  therefore  he  calls  "spiritual 
things." 


Chap.  II,  /.  Corinthians.  91 

TEXT. 

14  But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God  : 
for  they  are  foolishness  unto  him ;  neither  can  he  know  them  ;  be- 
cause they  are  spiritually  discerned. 

ir>  But  he,  that  is  spiritual,  judgeth   all   things,   yet  he  himself  is 

judged  of  no  man. 
16  For  who  hath  known  tlie  mind  of  the  Lord,  that  he  may  instruct 

him  ?  hut  we  have  the  mind  of  Christ. 

PARAPHRASE. 
14-  other.  "But  a  man,  who  hath  no  other  help,  but  his  own 
natural  faculties,  how  much  soever  improved  by  human  arts 
and  sciences,  cannot  receive  the  truths  of  the  Gospel,  which 
are  made  known  by  another  principle  only,  viz.  the  Spirit  of 
God  revealing  them ;  and  therefore  seem  foolish  and  absurd 
to  such  a  man :  nor  can  he,  by  the  bare  use  of  his  natural 
faculties,  and  the  principles  of  human  reason,  ever  come  to  the 
knowledge  of  them  ;  because  it  is  by  the  studying  of  divine 
revelation  alone  that   we  can  attain  the  knowledge  of  them. 

15  But  he,  that  lays  his  foundation  in  divine  revelation",  can 
judge  what  is,  and  what  is  not,  the  doctrine  of  the  Gospel, 
and  of  salvation ;  he  can  judge  who  is,  and  who  is  not,  a  good 
minister  and  preacher  of  the  word  of  God :  but  others,  who 
are  bare  animal  men",  that  go  not  beyond  the  discoveries 
made  by  the  natural  faculties  of  human  understanding,  with- 
out the  help  and  study  of  revelation,  cannot  judge  of  such  an 

IG  one,  whether  he  preacheth  right  and  well,  or  not.  For  who, 
by  the  bare  use  of  his  natural  parts,  can  come  to  know  the 
mind  of  the  Lord,  in  the  design  of  the  Gospel,  so  as  to  be 
able  to  instruct  him°  [the  spiritual  man]  in  it?  But  I  who, 
renouncing  all  human  learning  and  knowledge  in  the  case, 
take  all,  that  I  preach,  from  divine  revelation  alone,  I  am 
sure,  that  therein  I  have  the  mind  of  Christ;  and,  therefore, 
there  is  no  reason  why  any  of  you  should  prefer  other  teachers 
to  me ;  glory  in  them  who  oppose  and  vilify  me  ;  and  count 
it  an  honour  to  go  for  their  scholars,  and  be  of  their  party. 

NOTES. 

14,  15,  "  lf\tx'xh(,  "  the  animal  mau,"  and  n:v-c'j,ualty.'.;,  "  the  spiritual  mau,"  are 
opposed  by  St.  Paul  in  ver.  14,  15,  the  one  signifyiuij  a  man,  that  has  no  higher 
principles  to  build  on,  than  those  of  natural  reason  ;  the  other,  a  man,  that 
fouud.<  his  faith  and  religion  on  divine  revelation.  This  is  what  appears  to  be 
meant  by  natural,  or  rather  animal  man,  and  spiritual  as  they  stand  opposed, 
hi  these  two  verses. 

16  •  Aurh  him,  refers  here  to  spiritual  man,  in  the  former  verse,  and  not  to  Lord, 
in  this.  For  St.  Paul  is  showing  here,  not  that  a  natural  mau,  and  a  uiere 
philosopher,  cannot  instruct  Christ;  this  nobody,  pretending  to  be  a  Christian, 
could  own  :  but  that  a  man,  by  his  bare  natural  parts,  not  knowing  the  mind  of 
the  Lord,  could  not  instruct,  could  not  judge,  could  not  correct  a  prcaciier  of  the 
Gospel,  who  built  upon  revelation,  as  he  did,  and  therefore  it  was  sure  he  had 
the  mind  of  Christ. 


92  /.  Corifithians.  Chap.  III. 


SECTION  II.  No.  5. 


CHAPTER  III.  1— IV.  20. 

CONTENTS. 

The  next  matter  of  boasting,  which  the  faction  made  use  of, 
to  give  the  pre-eminence  and  preference  to  their  leader,  above  St. 
Paul,  seems  to  have  been  this ;  that  their  new  teacher  had  led 
them  farther,  and  given  them  a  deeper  insight  into  the  mysteries 
of  the  Gospel,  than  St.  Paul  had  done.  To  take  away  their 
glorying  on  this  account,  St.  Paul  tells  them,  that  they  were  car- 
nal, and  not  capable  of  those  more  advanced  truths,  or  any  thing, 
beyond  the  first  principles  of  Christianity,  which  he  had  taught 
them ;  and,  though  another  had  come  and  watered  what  he  had 
planted,  yet  neither  planter,  nor  waterer,  could  assume  to  himself 
any  glory  from  hence,  because  it  was  God  alone,  that  gave  the 
increase.  But,  whatever  new  doctrines  they  might  pretend  to 
receive,  from  their  magnified,  new  apostle,  yet  no  man  could  lay 
any  other  foundation,  in  a  Christian  church,  but  what  he,  St.  Paul, 
had  laid,  viz.  that  "  Jesus  is  the  Christ ;"  and,  therefore,  there 
was  no  reason  to  glory  in  their  teachers  :  because,  upon  this  foun- 
dation, they,  possibly,  might  build  false  or  unsound  doctrines, 
for  which  they  should  receive  no  thanks  from  God ;  though,  con- 
tinuing in  the  faith,  they  might  be  saved.  Some  of  the  particular 
hay  and  stubble,  which  this  leader  brought  into  the  church  at 
Corinth,  he  seems  particularly  to  point  at,  chap.  iii.  16,  17,  viz. 
their  defiling  the  church,  by  retaining,  and,  as  it  may  be  supposed, 
patronizing  the  fornicator,  who  should  have  been  turned  out, 
chap.  V.  7 — 13.  He  further  adds,  that  these  extolled  heads  of 
their  party  were,  at  best,  but  men  ;  and  none  of  the  church  ought 
to  glory  in  men ;  for  even  Paul,  and  Apollos,  and  Peter,  and  all 
the  other  preachers  of  the  Gospel,  were  for  the  use  and  benefit,  and 
glory  of  the  church,  as  the  church  was  for  the  glory  of  Christ. 

Moreover,  he  shows  them,  that  they  ought  not  to  be  puffed 
up,  upon  the  account  of  these  their  new  teachers,  to  the  under- 
valuing of  him,  though  it  should  be  true,  that  they  had  learned 
more  from  them,  than  from  himself,  for  these  reasons : 

1.  Because  all  the  preachers  of  the  Gospel  are  but  stewards  of 
the  mysteries  of  God ;  and,  whether  they  have  been  faithful  in 
their  stewardship,  cannot  be  now  known ;  and  therefore,  they 
ought  not  to  be  some  of  them  magnified  and  extolled,  and  others 
depressed  and  blamed,  by  their  hearers  here,  until  Christ  their 
Lord  come;  and  then  he,  knowing  how  they  have  bcliaved  them- 


Chap.  III.  7.  Corinthiam,  93 

selves  in  their  ministry,  will  give  them  their  due  praises.  Besides, 
these  stewards  have  nothing  but  what  they  have  received  ;  and, 
therefore,  no  glory  belongs  to  them  for  it. 

2.  Because,  if  these  leaders  were  (as  was  pretended)  apostles, 
glory,  and  honour,  and  outward  affluence  here,  was  not  their 
portion,  the  apostles  being  destined  to  want,  contempt,  and  perse- 
cution. 

3.  They  ought  not  to  be  honoured,  followed,  and  gloried  in,  as 
apostles,  because  they  had  not  the  power  of  miracles,  which  he 
intended  shortly  to  come,  and  show  they  had  not. 

TEXT. 

1  And  I,  brethren,  could  not  speak  unto  you  as  unto  spiritual,  but 
as  unto  carnal,  even  as  unto  babes  iu  Christ. 

PARAPHRASE. 
1  And  I,  brethren,  found  you  so  given  up  to  pride  and  vain- 
glory, in  affectation  of  learning  and  philosophical  knowledge  **, 
that  I  could  not  speak  to  you  as  spiritual  ^,  i.  e.  as  to  men  not 
wholly  depending  on  philosophy,  and  the  discoveries  of  natural 
reason ;  as  to  men,  who  had  resigned  themselves  up,  in  matters 
of  religion,  to  revelation,  and  the  knowledge  which  comes 
only  from  the  Spirit  of  God ;  but  as  to  carnal  %  even  as  to 
babes,  who  yet  retained  a  great  many  childish  and   wrong 

NOTES. 

1  »  Vid.  ch.  i.  22,  and  iii.  18. 

^  Here  crv£U(/.a7</;o>-,  spiritual,  is  opposed  to  coipxr/X;,  carnal,  as,  ch.  ii.  14,  it  is 
to  xj/u^izo,-,  natural,  or  rather  auimal:  so  that  here  we  have  three  sorts  of  men, 
1.  Carnal,  i.  e.  such  as  are  swayed  by  fleshly  passions  and  interests.  2.  Animal, 
J.  e.  such  as  seek  wisdom,  or  a  way  to  happiness,  only  by  the  strength  and 
guidance  of  their  own  natural  parts,  without  any  supernatural  lif;ht,  coming 
from  the  Spirit  of  God,  i.  e.  by  reason  without  revelation,  by  philosopliy  without 
Scripture.  3.  Spiritual,  i.  e.  such  as  seek  their  direction  to  happiness,  not  iu 
the  dictates  of  natural  reason  and  philosophy,  but  in  the  revelations  of  the 
Spirit  of  God,  in  the  Holy  Scriptures. 

1  *  Here  crafxixof,  carnal,  is  opposed  to  TD/fjfxulixo;,  spiritual,  in  the  same  sense, 
that  vJ/vyiKo,-,  natural,  or  animal,  is  opposed  to  TT-ye-j/xodixh;,  spiritual,  chap.  ii.  14, 
as  appears  by  the  explication,  which  St.  Paul  himself  gives  here  to  aoifxixl;, 
carnal :  for  he  makes  the  carnal  to  be  all  one  with  babes  in  Christ,  v.  1,  i.  e.such 
ashad  not  their  understandings  yet  fully  opened  tothe  truegroundsof  theChristian 
religion,  but  retained  a  great  many  childish  thou-rhts  about  it,  as  appeared  by 
their  divisions  ;  one  for  the  doctrine  of  his  master,  Paul ;  another  f(jr  that  of 
his  master,  Apollos;  which,  if  they  had  been  spiritual,  i.e.  had  looked  upon  the 
doctrine  of  the  Gospel  to  have  come  solely  from  the  Spirit  of  God,  and  to  be  had 
only  from  revelation,  they  could  not  have  done.  For  then  all  human  mixtures, 
of  any  thing  derived,  either  from  Paul  or  Apollos,  or  any  otlier  man,  had  been 
wholly  excluded.  But  they,  in  these  divisions,  professed  to  hold  their  reliKion, 
one  from  one  man,  and  another  from  another  ;  and  were  thereuiiou  divided  into 
parties.     This,  he  tells  them,  was  to  be  carnal,  and  nepiTta't'^r  xjili  a^ipws'j^,  to 


94  /.  CorintJdans.  Chap.  III. 

TEXT. 

2  I  have  fed  you  with  milk^  and  not  with  meat ;  for  hitherto  ye  were 
not  able  to  bear  it,  neither  yet  now  are  ye  able. 

3  For  ye  are  yet  carnal :  for  whereas  there  is  among  you  envying, 
and  strife,  and  divisions,  are  ye  not  carnal,  and  walk  as  men  ? 

4  For  while  one  saith,  I  am  of  Paul,  and  another,  I  am  of  ApoUos,  are 
ye  not  carnal } 


PARAPHRASE. 

notions  about  it:  this  hindered  me,  that  I  could  not  go  so 
far,  as  I  desired,  in  the  mysteries  of  the  Christian  rehgion ; 
but  was  fain  to  content  myself  with  instructing  you  in  the 
first  principles  '^,  and  more  obvious  and  easy  doctrines  of  it. 

2  I  could  not  apply  myself  to  you,  as  to  spiritual  men  *,  that 
could  compare  spiritual  things  with  spiritual,  one  part  of 
Scripture  with  another,  and  thereby  understand  the  truths 
revealed  by  the  Spirit  of  God,  discerning  true  from  false  doc- 
trines, good  and  useful,  from  eviF  and  vain  opinions.  A  fur- 
ther discovery  of  the  truths  and  mysteries  of  Christianity,  de- 
pending wholly  on  revelation,  you  were  not  able  to  bear,  then  ; 

3  nor  are  you  yet  able  to  bear;  Because  you  are  carnal,  full  of 
envyings,  and  strife,  and  factions,  upon  the  account  of  your 
knowledge,  and  the  orthodoxy  of  your  particular  parties  s, 

4  For,  whilst  you  say,  one,  "  I  am  of  Paul ;"  and  another,  "  I 
am  of  ApoUos  '^,'"  are  ye  not  carnal,  and  manage  yourselves 
in  the  conduct,  both  of  your  minds  and  actions,  according 


NOTES. 

be  led  by  principles  purely  hnman,  i.  e.  to  found  their  religion  upon  men's 
natural  parts  and  discoveries,  wliereas  the  Gospel  was  wholly  built  upon  divine 
revelation,  and  nothing  else ;  and  from  thence  alone  those,  who  were  ttvsu/jloiIixo), 
took  it. 

«>  That  this  is  the  meaning  of  the  apostle's  metaphor  of  milk  and  babes,  may  be 
seen  Heb.  v.  12 — 14. 

2  «  Vid.  chap.  ii.  13. 
""Vid.  Heb.  V.  14. 

3  e  KoLT  avSpouTroi-,  "speaking  according  to  man,"  signifies  speaking  according  to 
the  principles  of  natural  reason,  in  contradistinction  to  revelation:  vid.  1  Cor. 
ix.  8.  Gal.  i.  1  ] .     And  so  "  walking  according  to  man  "  must  here  be  understood. 

4  ''  From  this  fourth  verse,  compared  with  chap.  iv.  6,  it  may  be  no  improbable 
conjecture,  that  the  division  in  this  church,  was  only  into  two  opposite  parties, 
whereof  the  one  adhered  to  St.  Paul,  the  other  stood  up  for  their  head,  a  false 
apostle,  who  opposed  St.  Paul.  For  the  Apollos,  whom  St.  Paul  mentions  here, 
was  one  (as  he  tells  us,  ver.  6)  who  came  in,  and  watered  what  he  had  planted  ; 
i.  e.  when  St.  Paul  had  planted  a  church  at  Corinth,  this  Apollos  got  into  it,  and 
pretended  to  instruct  them  fartlier,  and  boaste'd  in  his  performances  amongst 
them,  which  St.  Paul  takes  notice  of  again,  2  Cor.  x.  15,  lf5.  Now  the  Apollos 
that  he  here  speaks  of,  he  himself  tells  us,  chap.  iv.  6,  was  another  man,  under 
that  borrowed  name.  It  is  true,  St.  Paul,  in  bis  Epistles  to  the  Corinthians, 
generally  speaks  of  these  liis  ()|)poscrs  in  ihe  ]ilural  nnnihcr;  but  it  is  to  1m."  re- 


Chap.  in.  /.  Corinthians.  9-^ 

TEXT. 

5  Who  then  is  Paul,  and  who  is  Apollos,  but  ministers,  by  M'honi  ye 
believed,  even  as  the  Lord  gave  to  every  man  ? 

6  I  have  planted,  ApoUos  watered ;  but  God  gave  the  increase. 

7  So  then,  neither  is  he  that  planteth   any  thing,  neither  he  that 
watereth  ;   but  Gotl,  that  giveth  the  increase. 

8  Now  he  that  planteth,  and  he  that  watereth,  are  one ;  and  every 
man  shall  receive  his  own  reward,  according  to  his  om  n  labour. 

PARAPHRASE. 

to  barely  human  principles,  and  not  as  spiritual  men,  acknow- 
ledge all  that  information,  and  all  those  gifts,  wherewith  the 
ministers  of  Jesus  Christ  are  furnished,  for  the  propagation  of 
the  Gospel,  to  come  wholly  from  the  Spirit  of  God? 

What,  then,  are  any  of  the  preachers  of  the  Gospel,  that 
you  should  glory  in  them,  and  divide  into  parties,  under  their 

5  names?  Who,  for  example,  is  Paul,  or  who  Apollos?  What 
are  they  else,  but  bare  ministers,  by  whose  ministry,  according 
to  those  several  abilities  and  gifts,  which  God  has  bestowed 
upon  each  of  them,  ye  have  received  the  Gospel  ?  They  are 
only  servants,  employed  to  bring  unto  you  a  religion,  derived 
entirely  from  divine  revelation,  wherein  human  abilities,  or 
wisdom,  had  nothing  to  do.  The  preachers  of  it  are  only  in- 
struments, by  whom  this  doctrine  is  conveyed  to  you,  which, 
whether  you  look  on  it  in  its  original,  it  is  not  a  thing  of 
human  invention  or  discovery ;  or  whether  you  look  upon  the 
gifts  of  the  teachers,  who  instruct  you  in  it,  all  is  entirely  from 
God  alone,  and  affords  you  not  the  least  ground  to  attribute 

6  any  thing  to  your  teachers.  For  example,  I  planted  it 
amongst  you,  and  Apollos  watered  it :  but  nothing  can  from 
thence  be  ascribed  to  either  of  us :  there  is  no  reason  for  yovu' 

7  calling  yourselves,  some  of  Paul,  and  others  of  Apollos.  For 
neither  the  planter,  nor  the  waterer,  have  any  power  to  make 
it  take  root,  and  grow  in  your  hearts ;  they  are  as  nothing,  in 
that  respect ;  the  growth  and  success  is  owing  to  God  alone. 

8  The  planter  and  the  waterer,  on  this  account,  are  all  one, 
neither  of  them  to  be  magnified,  or  preferred,  before  the 
other ;  they  are  but  instruments,  concurring  to  the  same  end, 
and  therefore  ought  not  to  be  distinguished,  and  set  in  opposi- 
tion one  to  another,  or  cried  up,  as  more  deserving  one  than 

NOTE. 

luembciTcl,  that  he  speaks  so  of  himself  too,  which,  as  it  was  the  less  invidious 
way,  ill  regard  of  liimself,  so  it  was  the  softer  way  towards  his  o))p(i«ers, 
thougli  iic  sccnis  to  iiUitiiate  plainly,  that  it  was  one  ieatUr  lliat  was  set  up 
ugaiiist  liiiii. 


96  /.  CoriJi  till  cms.  Chap.  III. 

TEXT. 
9  For  we  are  labourers  together  witli  God  :  ye  are  God's  husbandry, 
ye  are  God's  building. 

10  According  to  the  grace  of  God,  which  is  given  unto  me,  as  a  wise 
master-builder,  I  have  laid  the  foundation,  and  another  buildeth 
thereon.     But  let  every  man  take  heed  how  he  buildeth  thereupon. 

1 1  For  other  foundation  can  no  man  lay,  than  that  is  laid,  which  is 
Jesus  Christ. 

1 2  Now,  if  any  man  build  upon  this  foundation  gold,  silver,  precious 
stones,  wood,  hay,  stubble  ; 

13  Every  man's  work  shall  be  made  manifest.  For  the  day  shall 
declare  it,  because  it  shall  be  revealed  by  fire  ;  and  the  fire  shall  try 
every  man's  work,  of  what  sort  it  is. 

►  14  If  any  man's  work  abide,  which  he  hath  built  thereupon,  he  shall 
receive  a  reward. 

PARAPHRASE. 

9  another.  We,  the  preachers  of  the  Gospel,  are  but  labourers, 
employed  by  God,  about  that  which  is  his  work,  and  from 
him  shall  receive  reward  hereafter,  every  one  according  to  his 
own  labour ;  and  not  from  men  here,  who  are  liable  to  make 
a  wrong  estimate  of  the  labours  of  their  teachers,  preferring 
those,  who  do  not  labour  together  with  God,  who  do  not 
carry  on  the  design,  or  work  of  God,  in  the  Gospel,  or  per- 
haps do  not  carry  it  on,  equally  with  others,  who  are  under- 

10  valued  by  them.  Ye  who  are  the  church  of  God,  are  God's 
building,  in  which  I,  according  to  the  skill  and  knowledge 
which  God,  of  his  free  bounty,  has  been  pleased  to  give  me, 
and  therefore  ought  not  to  be  to  me,  or  any  other,  matter  of 
glorying,  as  a  skilful  architect,  have  laid  a  sure  foundation, 
which  is  Jesus,  the  Messiah,  the  sole  and  only  foundation  of 

11  Christianity,  Besides  which,  no  man  can  lay  any  other.  But, 
though  no  man,  who  pretends  to  be  a  preacher  of  the  Gospel, 
can  build  upon  any  other  foundation,  yet  you  ought  not  to 
cry  up  your  new  instructor '  (who  has  come  and  built  upon 
the  foundation,  that  I  laid)  for  the  doctrines,  he  builds  there- 
on, as  if  there  were  no  other  minister  of  the  Gospel  but  he. 

12  For  it  is  possible  a  man  may  build,  upon  that  true  foundation, 
wood,  hay,  and  stubble,  things  that  will  not  bear  the  test, 

13  when  the'trial  by  fire,  at  the  last  day  ^,  shall  come.  At  that 
day,  every  man's  work  shall  be  tried  and  discovered,  of  what 

14  sort  it  is.  If  what  he  hath  taught  be  sound  and  good,  and 
will  stand  the  trial,  as  silver  and  gold,  and  precious  stones 

NOTES. 

11  i  Chap.  iv.  15.     In  this,  he  reflects  on  the  false  apostle,  2  Cor.  x.  15,  16. 

12  "i  When  the  day  of  trial  and  recompense  shall  be;  see  chap.  iv.  5,  where  he 
speaks  of  tlie  same  thinf:. 


Chap.  III.  /.  Corinthians.  97 


TEXT. 

15  If  any  man's  work  shall  be  burnt,  he  shall  suffer  loss:  but  he  him- 
self shall  be  saved  ;  yet  so  as  by  fire. 

1 6  Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit  of 
God  dwelleth  in  you  ? 

1 7  If  any  man  defile  the  temple  of  God,  him  shall  God  destroy :  for 
the  temple  of  God  is  holy,  which  temple  ye  are. 

18  Let  no  man  deceive  himself:  if  any  man  among  you  seemeth  to  Ije 
wise  in  this  world,  let  him  become  a  fool,  that  he  may  be  wise. 

PARAPHRASE. 
abide  in  the  fire,  he  shall  be  rewarded  for  his  labour  in  tlie 

15  Gospel.  But,  if  he  hath  introduced  false  or  unsound  doctrines 
into  Christianity,  he  shall  be  like  a  man,  whose  building, 
being  of  wood,  hay,  and  stubble,  is  consumed  by  the  fire,  all 
his  pains  in  building  is  lost,  and  his  works  destroyed  and 

16  gone,  though  he  himself  should  escape  and  be  saved.  I  told 
you,  that  ye  are  God's  building';  yea,  more  than  that,  ye  are 

17  the  temple  of  God,  in  which  his  Spirit  dwelleth.  If  any 
man,  by  corrupt  doctrine  or  discipline,  defileth  "»  the  temple 
of  God,  he  shall  not  be  saved  with  loss,  as  by  fire ;  but  him 
will  God  destroy :    for  the  temple  of  God   is  holy,   which 

18  temple  ye  are.  Let  no  man  deceive  himself,  by  his  success 
in  carrying  his  point "  :  if  any  one  seemeth  to  himself,  or 
others,  wise°,  in  worldly  wisdom,  so  as  to  pride  himself  in 
his  parts  and  dexterity,  in  compassing  his  ends ;  let  him  re- 
nounce all  his  natural  and  acquired  parts,  all  his  knowledge 
and  ability,  that  he  may  become  truly  v.ise,  in  embracing 

NOTES. 

16  '  Vid.  ver.  9. 

17  "*  It  is  not  incongruous  to  think,  that  by  any  man,  here,  St.  Paul  designs  one 
particular  man,  viz.  the  false  apostle,  who,  it  is  probable,  by  the  strength  of  his 
party,  supporting  and  retaining  the  fornicator,  mentioned  ch.  v.  in  the  church, 
liad  defiled  it;  which  may  be  the  reason,  why  St.  Paul  so  often  mentions  forni- 
cation,  in  this  epistle,  and  that,  in  some  places,  with  particular  emphasis,  as 
chap.  V.  9,  and  vi.  13 — 20.  Most  of  the  disorders,  in  this  church,  we  may  look 
on  as  owing  to  this  false  apostle ;  which  is  the  reason,  why  St.  Paul  sets  him- 
self so  much  against  him,  in  both  these  epistles,  and  makes  almost  the  whole 
business  of  them,  to  draw  the  Corinthians  off  from  their  leader,  judging,  as  it  is 
like,  that  this  churcli  could  not  be  reformed,  as  long  as  that  person  was  in  credit, 
and  had  a  party  among  them. 

18  "  What  it  was,  wherein  the  craftiness  of  the  person  mentioned  had  appeared,  it 
was  not  necessary  for  St.  Paul,  writing  to  theCorintliians,  who  knew  the  matter 
of  fact,  to  particularize  to  us  :  therefore  it  is  left  to  guess,  and  possibly  we  shall 
not  be  much  out,  if  we  take  it  to  be  the  kecjiing  the  fornicator  from  censure,  so 
mucli  insisted  on  by  St.  Paul,  chap.  v. 

"  That  by  o-o^Of,  here,  the  apostle  means  a  cunning  man  in  business,  is  plain 
from  his  quotation  in  the  next  verse,  where  the  Wise,  spoken  of,  arc  the 
crafty. 

VOL.  VIII.  H 


9S  7.  Corinthians.  Chap.  IV. 


TEXT. 

19  For  the  wisdom  of  this  world  is  foolishness  •with   God.    For  it  is 
written.  He  taketh  the  wise  in  their  own  craftiness, 

20  And  again.  The  Lord  knoweth  the  thoughts  of  the  wise,  that  they 
are  vain. 

21  Therefore  let  no  man  glory  in  men :  for  all  things  are  yours : 

22  Whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or  death, 
or  things  present,  or  things  to  come ;  all  are  yours : 

23  And  ye  are  Christ's ;  and  Christ  is  God's. 

IV.  1   Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ,  and 
stewards  of  the  mysteries  of  God. 

2  Moreover  it  is  required  in  stewards,that  a  man  be  found  faithful. 

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. 


PARAPHRASE. 

and  owning  no  other  knowledge,  but  the  simplicity  of  the 

19  Gospel.  For  all  other  wisdom,  all  the  wisdom  of  the  world, 
is  foolishness  with  God.     For  it  is  written,  "  He  taketh  the 

20  wise  in  their  own  craftiness.""  And  again,  "  The  Lord 
knoweth   the    thoughts   of   the   wise,    that   they   are   vain." 

21  Therefore,  let  none  of  you  glory  In  any  of  your  teachers ; 

22  for  they  are  but  men.  For  all  your  teachers,  whether  Paul, 
or  Apollos,  or  Peter,  even  the  apostles  themselves,  nay,  all 
the  world,  and  even  the  world  to  come,  all  things  are  yours, 
for  your  sake  and  use  : 

23  As  you  are  Christ's,  subjects  of  his  kingdom,  for  his  glorj^ ; 
and  Christ,  and  his  kingdom,  for  the  glory  of  God.  There- 
fore, if  all  your  teachers,  and  so  many  other  greater  things, 
are  for  you,  and  for  your  sakes,  you  can  have  no  reason  to 
make  it  a  glory  to  you,  that  you  belong  to  this,  or  that,  par- 
ticular teacher  amongst  you  :  your  true  glory  is,  that  you  are 
ChrlstX  and  Christ  and  all  his  are  God's ;  and  not  that  you 
are  this  or  that  man's  scholar  or  follower. 

1  As  for  me,  I  pretend  not  to  set  up  a  school  amongst  you,  and 
as  a  master  to  have  my  scholars  denominated  from  me ;  no, 
let  no  man  have  higher  thoughts  of  me,  than  as  a  minister  of 
Christ,  employed  as  his  steward,  to  dispense  the  truths  and 
doctrines  of  the  Gospel,  which  are  the  mysteries  which  God 
wrapped  up,  in  types  and  obscure  predictions,  where  they 
have  lain  hid,  till  by  us,  his  apostles,  he  now  reveals  them. 

2  Now  that,  which  is  principally  required  and  regarded  In  a 
steward,  is,   that  ho  be  faithful  in  dispensing  what  is  coni- 

3  mitted  to  his  charge.  But  as  for  me,  I  value  it  not,  if  I  am 
censured  by  some  of  you,  or  by  any  man,  as  not  being  a 
faithful  steward:  nay,  as  to  this,  I  pass  no  judgment  on  my- 


Chap.  IV.  /.  Corinthians.  99 

TEXT. 

4  For  I  know  nothing  by  myself;  yet  am  I  not  hereby  justified  :  but 
he  that  judgeth  me  is  the  Lord. 

5  Therefore  judge  nothing  before  the  time^  until  the  Lord  come,  Mho 
both  will  bring  to  light  the  hidden  things  of  darkness,  and  will  make 
manifest  the  counsels  of  the  hearts :  and  then  shall  every  man  have 
praise  of  God. 

6  And  these  things,  brethren,  I  have  in  a  figure  transferred  to  myself, 
and  to  Apollos,  for  your  sakes ;  that  ye  might  learn  in  us  not  to 
think  of  men  above  that  which  is  written,  that  no  one  of  you  be 
puflTed  up  for  one  against  another. 

7  For  who  maketh  thee  to  diflfer  from  another  }  and  what  hast  thou 
that  thou  didst  not  receive  ?  Now,  if  thou  didst  receive  it,  why 
dost  thou  glory,  as  if  thou  hadst  not  received  it  .^ 

8  Now  ye  are  full,  now  ye  are  rich,  ye  have  reigned  as  kings  without 

PARAPHRASE. 

4  self.  For  though  I  can  truly  say,  that  I  know  nothing  bv  my- 
self, yet  am  I  not  hereby  justified  to  you  :  but  the  Lord,  whose 
steward  I  am,  at  the  last  day  will  pronounce  sentence  on  my 
behaviour  in  my  stewardship,  and  then  you  will  know  what  to 

5  think  of  me.  Then  judge  not  either  me,  or  others,  before  the 
time,  until  the  Lord  come,  who  will  bring  to  light  the  dark 
and  secret  counsels  of  men's  hearts,  in  preaching  the  Gospel : 
and  then  shall  every  one  have  that  praise,  that  estimate  set 
upon  him,  by  God  himself,  which  he  truly  deserves.  But 
praise  ought  not  to  be  given  them,  before  the  time,  by  their 

6  hearers,  who  are  ignorant,  fallible  men.  On  this  occasion,  T 
have  named  Apollos  and  myself'',  as  the  magnified  and  opposed 
heads  of  distinct  factions  amongst  you  ;  not  that  we  are  so,  but 
out  of  respect  to  you,  that  I  might  offend  nobody,  by  naming 
them  ;  and  that  you  might  learn  by  us,  of  whom  I  have 
written  '•_,  that  we  are  but  planters,  waterers,  and  stewards,  not 
to  think  of  the  ministers  of  the  Gospel  above  what  I  liave 
written  to  you  of  them,  that  you  be  not  puffed  up,  each  party, 
in  the  vain-glory  of  their  own  extolled  leader,  to  the  crying 
down  and  contempt  of  any  other,  who  is  well  esteemed  of  by 

7  others.  For  what  maketh  one  to  differ  from  another  ?  or  what 
gifts  of  the  Spirit,  what  knoAvledge  of  the  Gospel  has  any  leader 
amongst  you,  which  he  received  not,  as  intrusted  to  him  of 
God,  and  not  acquired  by  his  own  abilities "?  And  if  he  received 
it  as  a  steward,  why  does  he  glory  in  that,  which  is  not  his 

8  own .?  However,  you  are  mightily  satisfied  with  your  present 
state ;  you   now  are  full,  you  now  are  rich,  and  abound  in 

NOTES. 
6  '  Vid.  chap.  iii.  1.  i  Vul.  chap.  iii.  <>,  !).  chap.  iv.  1 , 

H  2 


100  /.  Corinthians.  Chap.  IV. 

TEXT. 

ws ;  and  I  vrould  to  God  ye  did  reign,  that  we  also  might  reign  with 
you, 
9  For  I  think  that  God  hath  set  forth  us  the  apostles  last,  as  it  were 
appointed  to  death.     For  we  are  made  a  spectacle  unto  the  world, 
and  to  angels,  and  to  men. 

10  We  are  fools  for  Christ's  sake,  but  ye  ai'e  wise  in  Christ:  we  are 
weak,  but  ye  are  strong :  ye  are  honourable,  but  we  are  despised. 

1 1  Even  unto  this  present  hour,  we  both  hunger  and  thirst,  and  are 
naked,  and  are  buffeted,  and  have  no  certain  dwelling-place ; 

1 2  And  labour,  working  with  our  own  hands :  being  reviled,  we  bless  : 
being  persecuted,  we  suffer  it : 

13  Being  defamed,  we  intreat:  we  are  made  as  the  filth  of  the  world, 
and  are  the  offscouring  of  all  things  unto  this  day. 

14  I  Avi-ite  not  these  things  to  shame  you;  but,  as  my  beloved  sons,  I 
warn  you. 

PARAPHRASE, 
every  thing  you  desire ;  you  have  not  need  of  me,  but  liave 
reigned  like  princes  without  me  ;  and  I  wish  truly  you  did 
reign,  that  I  might  come  and  share  in  the  protection  and 
9  prosperity  you  enjoy,  now  you  are  in  your  kingdom.  For  I 
being  made  an  apostle  last  of  all,  it  seems  to  me  as  if  I  were 
brought  last '  upon  the  stage,  to  be,  in  my  sufferings  and 
death,  a  spectacle  to  the  world,  and  to  angels,  and  to  men. 

10  I  am  a  fool  for  Christ's  sake,  but  you  manage  your  Christian 
concerns  with  wisdom.  I  am  weak,  and  in  a  suffering  con- 
dition s ;  you  are  strong  and  flourishing ;  you  are  honourable, 

1 1  but  I  am  despised.  Even  to  this  present  hour,  I  both  hunger 
and  thirst,  and  want   clothes,    and  am  buffeted,  wandering 

12  wthout  house  or  home;  And  maintain  myself  with  the  labour 
of  my  hands.     Being  reviled,  I  bless:  being  persecuted,  I 

13  suffer  patiently :  Being  defamed,  I  intreat :  I  am  made  as  tiie 
filth  of  the  -world,  and  the  offscouring  of  all  things  unto  this 

14  day.  I  write  not  these  things  to  shame  you;  but  as  a  father 
to  warn  you,  my  children,  that  ye  be  not  the  devoted  zealous 
})artisans  and  followers  of  such,  whose  carriage  is  not  like 
this;  under  whom,  however  you  may  flatter  yourselves,  in 
truth,  you  do  not  reign ;  but,  on  the  contrary,  ye  are  domi- 
neered over,  and  fleeced  by  them '.     1  warn  you,  I  say,  as 

NOTES. 
9  r  The  apostle  sccnis  here  to  allude  to  the  custom  ofbiingiug  those  last  iipoti  the 

theatif,  who  were  to  be  destroyed  by  wild  beasts. 
10  »  So  he  uses  the  word  weakness,  often,  in  his  epistles  to  the  Corinthians,  ap- 
plied to  himself:  vid.  2  Cor.  xii.  10. 
14  '  Vid.  2  Cor.  xi.  20.     St.  Paul  here,  from  ver.  8  to  17,  by  giving  an  account  of 
his  own  carriage,  gently  rebukes  them  for  following  men  of  a  dificrent  character, 
and  exhorts  them  to  be  followers  of  himself. 


Chap.  IV.  /.  Corinthians.  101 

TEXT. 

1 5  For  though  you  have  ten  thousand  instructors  in  Christ,  yet  have 
ye  not  many  fathers:  for  in  Christ  Jesus  I  have  begotten  you 
thl-ough  the  Gospel. 

1 6  Wherefore  I  beseech  you,  be  ye  followers  of  me. 

17  For  this  cause  have  I  sent  unto  you  Timotheus,  who  is  my 
beloved  son,  and  faithful  in  the  Lord,  who  shall  bring  you  into  re- 
membrance of  my  ways,  M'hich  be  in  Christ,  as  I  teach  every  where 
in  every  church. 

18  Now  some  are  puffed  up,  as  though  I  would  not  come  to  you. 

19  But  I  will  come  to  you  shortly,  if  the  Lord  will,  and  will  know,  not 
the  speech  of  them  which  are  puffed  up,  but  the  power. 

20  For  the  kingdom  of  God  is  not  in  word,  but  in  power, 

PARAPHRASE. 

15  your  father :  For  how  many  teachers  soever  you  may  have,  )rou 
can  have  but  one  father ;  it  was  I  that  begot  you  in  Christ, 

16  i.  e.  I  converted  you  to  Christianity.     Wherefore  I  beseech 

17  you,  be  ye  followers  of  me".  To  this  purpose  I  have  sent 
my  beloved  son  Timothy  to  you,  who  may  be  relied  upon  :  he 
shall  put  you  in  mind,  and  inform  you,  how  I  beliave  myself 

18  every  where  in  the  ministry  of  the  Gospel''.  Some,  indeed, 
are  puffed  up,  and  make  their  boasts,  as  if  I  would  not  come 

19  to  you.  But  I  intend,  God  willing,  to  come  shortly  ;  and 
then  will  make  trial,  not  of  the  rhetoric  or  talking  of  those 
boasters,  but  of  what  miraculous  power  of  the  Holy  Ghost  is 

20  in  them.  For  the  doctrine  and  prevalency  of  the  Gospel,  the 
propagation  and  support  of  Christ's  kingdom,  by  the  conver- 
sion and  establishment  of  believers,  does  not  consist  in  talking, 
nor  in  the  fluency  of  a  glib  tongue,  and  a  fine  discourse,  but 
in  the  miraculous  operations  of  the  Holy  Ghost. 

NOTES. 

16  "  This  he  presses  again,  chap.  xi.  1,  and  it  is  not  likely  he  would  have  proposed 
himself,  over  and  over  again,  to  them,  to  be  followed  by  them,  had  the  question 
and  contest  amongst  them  been  only,  whose  name  they  should  have  borne,  his, 
or  their  new  teacher's.  His  proposing  himself,  therefore,  thus  to  be  followed, 
must  be  understood  in  direct  opposition  to  the  false  apostle,  who  misled  them, 
and  was  not  to  be  suffered  to  have  any  credit,  or  followers,  amongst  them. 

17  "  This  he  does  to  show,  that  what  he  taught  them,  and  pressed  them  to,  was 
not  in  a  pique  against  his  opposer,  but  to  convince  them,  that  all  he  did,  at 
Corinth,  was  the  very  same,  and  no  other,  than  what  he  did  every  where,  as  a 
faithful  steward  and  minister  of  the  Gospel. 


102  /.  Cormthians.  Chap.  IV. 

SECTION  11.    No.  6. 
CHAPTER  IV.  21.— VI.  20. 

CONTENTS. 

Another  means,  which  St.  Paul  makes  use  of,  to  bring  off  the 
Corinthians  from  their  false  apostle,  and  to  stop  their  veneration 
of  him,  and  their  glorying  in  him,  is  by  representing  to  them  the 
fault  and  disorder,  which  was  committed  in  that  church,  by  not 
judging  and  expelling  the  fornicator;  which  neglect,  as  may  be 
guessed,  was  owing  to  that  faction. 

1.  Because  it  is  natural  for  a  faction  to  support  and  protect  au 
offender,  that  is  of  their  side. 

2.  From  the  great  fear  St.  Paul  was  in,  whether  they  would 
obey  him,  in  censuring  the  offender,  as  appears  by  the  second 
epistle;  which  he  could  not  fear,  but  from  the  opposite  faction  ; 
they,  who  had  preserved  their  respect  to  him,  being  sure  to  follow 
his  orders. 

3.  From  what  he  says,  ch.  iv.  16,  after  he  had  told  them, 
ver.  6,  of  that  chapter,  that  they  should  not  be  puffed  up,  for  any 
other,  against  him,  (for  so  the  whole  scope  of  his  discourse  here 
imports)  he  beseeches  them  to  be  his  followers,  i.  e.  leaving  their 
other  guides,  to  follow  him,  in  punishing  the  offender.  For  that 
we  may  conclude,  from  his  immediately  insisting  on  it  so  earnestly, 
he  had  in  his  view,  when  he  beseeches  them  to  be  followers  of 
Jiim,  and  consequently  that  they  might  join  with  him,  and  take 
him  for  their  leader,  chap.  v.  3,  4,  he  makes  himself  by  his  spirit, 
as  his  proxy,  the  president  of  their  assembly,  to  be  convened  for 
the  punishing  that  criminal. 

4.  It  may  further  be  suspected,  from  what  St.  Paul  says, 
ch.  vi.  1,  that  the  opposite  party,  to  stop  the  church  censure,  pre- 
tended that  this  was  a  matter  to  be  judged  by  the  civil  magistrate: 
nay,  possibly,  from  what  is  said,  ver.  6,  of  that  chapter,  it  may 
be  gathered,  that  they  had  got  it  brought  before  the  heathen 
judge ;  or  at  least  from  ver.  12,  that  they  pleaded,  that  what  he 
had  done  was  lawful,  and  might  be  justified  before  the  magistrate. 
For  the  judging  spoken  of,  ciiap.  vi.,  must  be  understood  to  relate 
to  the  same  matter  it  does  chap,  v.,  it  being  a  continuation  of  the 
same  discourse  and  argument :  as  is  easy  to  be  observed  by  any 
one,  who  will  read  it  without  regarding  the  divisions  into  chap- 
ters and  verses,  whereby  ordinary  people  (not  to  say  others)  are 
often  disturbed  in  reading  the  holy  Scripture,  and  hindered  from 
observing  the  true  sense  and  coherence  of  it.  The  whole  sixth 
chapter  is   >pent  in  prosecuting  the  business  of  the  fornicator. 


1 


Chap.  IV.  /.  Cor'mthians.  103 

begun  in  the  fifth.  That  this  is  so,  is  evident  from  the  latter  end 
as  well  as  beginning  of  the  sixth  chapter.  And,  therefore,  what 
St.  Paul  says  of  lawful,  chap.  vi.  12,  may,  without  any  violence, 
be  supposed  to  be  said  in  answer  to  some  who  might  have  alleged 
in  favour  of  the  fornicator,  that  what  he  had  done  was  lawful,  and 
might  be  justified  by  the  laws  of  the  country  which  he  was  under: 
why  else  should  St.  Paul  subjoin  so  many  arguments  (wherewith 
he  concludes  this  sixth  chapter,  and  this  subject,)  to  prove  the 
fornication  in  question  to  be,  by  the  law  of  the  Gospel,  a  great  sin, 
and  consequently  fit  for  a  Christian  church  to  censure  in  one  of 
its  members,  however  it  might  pass  for  lawful  in  the  esteem  and 
by  the  laws  of  Gentiles  ? 

There  is  one  objection,  which  at  first  sight  seems  to  be  a  strong 
argument  against  this  supposition ;  that  the  fornication,  here 
spoken  of,  was  held  lawful  by  the  Gentiles  of  Corinth,  and  that, 
possibly,  this  very  case  had  been  brought  before  the  magistrate 
there,  and  not  condemned.  The  objection  seems  to  lie  in  these 
words,  ch.  v.  1 :  "  There  is  fornication  heard  of  amongst  you,  and 
such  fornication  as  is  not  heard  of  amongst  the  Gentiles,  that  one 
should  have  his  father's  wife."  But  yet  I  conceive  the  words,  duly 
considered,  have  nothing  in  them  contrary  to  my  supposition. 

To  clear  this,  I  take  liberty  to  say,  it  cannot  be  thought  that 
this  man  had  his  father's  wife,  whilst,  by  the  laws  of  the  place,  she 
actually  was  his  father's  wife ;  for  then  it  had  been  i-i^oix^lx  and 
adultery,  and  so  the  apostle  would  have  called  it,  which  was  a 
crime  in  Greece ;  nor  could  it  be  tolerated  in  any  civil  society, 
that  one  man  should  have  the  use  of  a  woman  whilst  she  was 
another  man's  wife,  i.  e.  another  man's  right  and  possession. 

The  case,  therefore,  here  seems  to  be  this :  the  woman  had 
parted  from  her  husband,  which  it  is  plain,  from  chap.  vii.  10,  11, 
13,  at  Corinth,  women  could  do.  For  if,  by  the  law  of  that  country, 
a  woman  could  not  divorce  herself  from  her  husband,  the  apostle 
had  there  in  vain  bid  her  not  leave  her  husband. 

But,  however  known  and  allowed  a  practice  it  might  be  amongst 
the  Corinthians  for  a  woman  to  part  from  her  husband,  yet  this 
was  the  first  time  it  was  ever  known  that  her  husband's  own  son 
should  marry  her.  This  is  that,  which  the  apostle  takes  notice  of 
in  these  words,  "  Such  a  fornication,  as  is  not  named  amongst  the 
Gentiles."  Such  a  fornication  this  was,  so  little  known  in  practice 
amongst  them,  that  it  was  not  so  much  as  heard,  named,  or  spoken 
of  by  any  of  them.  But  whether  they  held  it  unlawful  that  a 
woman  so  separated  should  marry  her  husband's  son,  when  she 
was  looked  upon  to  be  at  liberty  from  her  former  husband,  and 
free  to  marry  whom  she  pleased,  that  the  apostle  says  not.  This, 
indeed,  he  declares,  that,  by  the  law  of  Christ,  a  woman's  leaving 
her  husband,  and  marrying  another,  is  unlawful,  ch.  vii.  11 ;  and 
this  woman's  marrying  her  husband's  son  he  declares,  ch.  v.  1, 


1 0 1.  /.  Corinthians.  Chap.  IV. 

(the  place  before  us)  to  be  fornication,  a  peculiar  sort  of  fornica- 
tion, whatever  the  Corinthians  or  their  law  miglit  determine  in  the 
case ;  and,  therefore,  a  Christian  church  might  and  ought  to  have 
censured  it  within  themselves,  it  being  an  offence  against  the  rule 
of  the  Gospel,  which  is  the  law  of  their  society  :  and  they  might 
and  should  have  expelled  this  fornicator  out  of  their  society,  for 
not  submitting  to  the  laws  of  it,  notwithstanding  that  the  civil  laws 
of  the  country,  and  the  judgment  of  the  heathen  magistrate,  might 
acquit  him.  Suitably  hereunto,  it  is  very  remarkable  that  the  argu- 
ments that  St.  Paul  uses  in  the  close  of  this  discourse,  chap.  vi. 
13 — 20,  to  prove  fornication  unlawful,  are  all  drawn  solely  from 
the  Christian  institution,  ver.  9.  That  our  bodies  are  made  for 
the  Lord,  ver.  IS.  That  our  bodies  are  members  of  Christ,  ver. 
15.  That  our  bodies  are  the  temples  of  the  Holy  Ghost,  ver.  19. 
That  we  are  not  our  own,  but  bought  with  a  price,  ver.  20.  All 
which  arguments  concern  Christians  only ;  and  there  is  not,  in  all 
this  discourse  against  fornication,  one  word  to  declare  it  to  be 
luilawful  by  the  law  of  nature,  to  mankind  in  general.  That  was 
altogether  needless,  and  beside  the  apostle''s  purpose  here,  where 
lie  was  teaching  and  exhorting  Christians  what  they  were  to  do, 
as  Christians  v/ithin  their  own  society,  by  the  law  of  Christ,  which 
Avas  to  be  their  rule,  and  was  sufficient  to  oblige  them,  whatever 
other  laws  the  rest  of  mankind  observed  or  were  under.  Those 
he  professes,  chap.  v.  \%  13,  not  to  meddle  with  nor  to  judge: 
for,  having  no  authority  amongst  them,  he  leaves  them  to  the 
judgment  of  God,  under  whose  government  they  are. 

These  considerations  afford  ground  to  conjecture,  that  the  fac- 
tion which  opposed  St.  Paul  had  hindered  the  church  of  Corinth 
from  censuring  the  fornicator,  and  that  St.  Paul,  showing  them 
their  miscarriage  herein,  aims  thereby  to  lessen  the  credit  of  their 
leader,  by  whose  influence  they  were  drawn  into  it.  For,  as  soon 
as  they  had  unanimously  shown  their  obedience  to  St.  Paul  in  this 
matter,  we  see  his  severity  ceases,  and  he  is  all  softness  and  gentle- 
ness to  the  offender,  2  Cor.  ii.  5 — 8.  And  he  tells  them  in  express 
words,  ver.  9,  that  his  end  in  writing  to  them  of  it,  was  to  try 
their  obedience  :  to  which  let  me  add,  that  this  supposition,  though 
it  had  not  all  the  evidence  for  it  which  it  has,  yet  being  suited  to 
St.  Paul's  principal  design  in  this  epistle,  and  helping  us  the 
better  to  understand  these  two  chapters,  may  deserve  to  be  men- 
tioned. 


Chap.  V.  /.  Corinlhians.  105 

TEXT. 

21   Wliat  will  ye  ?  shall  I  come  unto  j'ou^  with  a  rod,  or  in  love,  and  in 

the  spirit  of  meekness  ? 
V.  1.  It  is  reported  commonly  that  there  is  fornication  among  yon,  and 

such  fornication  as  is  not  so  much  as  named  amongst  the  Gentiles, 

that  one  should  have  his  father's  wife. 

2  And  ye  are  puffed  up,  and  have  not  rather  mourned,  that  he  that 
hath  done  this  deed  might  be  taken  away  from  among  you. 

3  For  I  verily,  as  absent  in  body,  but  present  in  spirit,  have  judged 
already,  as  though  I  were  present,  concerning  him,  that  liath  so  done 
this  deed, 

4  In  the  name  of  our  Lord  Jesus  Christ,  when  ye  are  gathered  together, 
and  my  spirit,  flith  the  power  of  our  Lord  Jesus  Christ, 

PARAPHRASE. 
21  I  purposed  to  come  unto  you  :  But  what  would  you  have  me 
do  ?     Shall  I  come  to  you,  with  a  rod,  to  chastise  you  ?  Or 

1  with  kindness,  and  a  peaceable  disposition  of  mind^?  In 
short,  it  is  commonly  reported  that  there  is  fornication'' 
among  you,  and  such  fornication  as  is  not  known  ^  ordinarily 
among  the  heathen,  that  one  should  have  his  father's  wife. 

2  And  yet  ye  remain  puifed  up,  though  it  would  better  have 
become  you  to  have  been  dejected,  for  this  scandalous  fact 
amongst  you,  and,  in  a  mournfid  sense  of  it,  to  have  removed 

3  the  offender  out  of  the  church.  For  I  truly,  though  absent 
in  body,  yet  as  present  in  spirit,  have  thus  already  judged,  as 
if  I  were  personally  with  you,  him  that  committed  this  fact ; 

4  When,  in  the  name  of  the  Lord  Jesus,  ye  are  assembled,  and 

NOTES. 

21  »  He  that  shall  carefully  read  2  Cor.  i.  20. — ii.  11,  will  easily  perceive  that  this 
last  verse  here,  of  this  4th  chapter,  is  an  introduction  to  the  severe  act  of  dis- 
ci|iline  which  St.  Paul  was  going  to  exercise  amongst  them,  though  absent,  as  if 
he  had  been  present.  And,  therefore,  this  verse  ought  not  to  have  been  separated 
from  the  following  chapter,  as  if  it  belonged  not  to  that  discourse. 
1  b  Vid.  chap.  iv.  8,  10.  The  writers  of  the  New  Testament  seem  to  use  the 
Greek  word  uTopt/a,  whicii  we  translate  fornication,  iu  the  same  sense  that  the 
Hebrews  used  nuT,  which  we  also  translate  fornication  ;  though  it  be  certain 
both  these  words,  in  sacred  Scripture,  have  a  larger  sense  than  the  word  forni- 
cation has  iu  our  language;  for  mJt,  amongst  the  Hebrews,  signified,  "  Turpi- 
tudinem,"  or  "Remturpem,"  uncleanness,  or  any  flagitious,  scandalous  crime, 
but  more  especially  the  uncleanness  of  unlawful  copulation  and  idolatry ;  and 
not  precisely  fornication,  in  our  sense  of  the  word,  i.  e.  the  unlawful  mixture  of 
an  unmarried  couple. 

"^  [Not  known]  Tiiat  the  marrying  of  a  son-in-law  and  a  mother-in-law  was  not 
prohibited  by  the  law."  of  the  Roman  empire,  may  be  seen  in  Tully ;  but  yet  it 
was  looked  on  as  so  scandalous  and  intanious,  that  it  never  had  any  countenance 
from  practice.  His  words  in  his  oration  pro  Cluentio,  §  4,  are  .so  agreeable 
to  tlic  present  case,  that  it  may  not  he  amiss  to  set  tlieni  down  :  "  Nubit  gcnero 
socrus,  nuliis  auspiciis,  nuliis  auctoiiiius.  O  sceluir  intredibilc,  ct  jirffitcr  haiic 
unam,  in  omni  vita  inaudilum  !" 


106  /.  Corinthiaiis.  Chap.  V. 

TEXT. 

5  To  deliver  sucli  au  one  uuto  Satan,  for  the  destruction  of  the  flesh, 
that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus. 

6  Your  glorying  is  not  good  :  know  ye  not  that  a  little  leaven  leavenetli 
the  whole  lump  ? 

7  Purge  out,  therefore,  the  old  leaven,  that  ye  may  be  a  new  lump,  as 
ye  are  unleavened.     For  even  Christ,  our  passover,  is  sacrificed  for  us. 

8  Therefore,  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. 

9  I  M'rote  unto  you,  in  an  epistle,  not  to  company  M'ith  fornicators. 
10  Yet  not  altogether  with  the  fornicators  of  this  world,  or  with  the 

covetous,  or  extortioners,  or  with  idolaters :  for  then  must  ye  needs 
go  out  of  the  world. 

PARAPHRASE. 

my  spirit,  i,  e.  my  vote,  as  if  I  were  present,  making  one, 

5  by  the  power  of  the  Lord  Jesus  Christ,  Deliver  the  offender 
up  to  Satan,  that,  being  put  thus  into  the  hands  and  power  of 
the  devil,  his  body  may  be  afflicted  and  brought  down,  that 
his  soul  may  be  saved,  when  the  Lord  Jesus  comes  to  judge 

6  the  world.  Your  glorying'',  as  you  do,  in  a  leader  who 
drew  you  into  this  scandalous  indulgence^  in  this  case,  is  a 
fault  in  you  :  ye  that  are  knowing,  know  you  not  that  a  little 

7  leaven  leaveneth  the  whole  ^  lump?  Therefore,  laying  by 
that  deference  and  veneration  ye  had  for  those  leaders  you 
gloried  in,  turn  out  from  among  you  that  fornicator,  that  the 
church  may  receive  no  taint  from  him,  that  you  may  be  a 
pure,  new  lump,  or  society,  free  from  such  a  dangerous  mix- 
ture, which  may  corrupt  you.     For  Christ,  our  passover,  is 

8  slain  for  us.  Therefore  let  us,  in  commemoration  of  his 
death,  and  our  deliverance  by  him,  be  a  holy  people  to  him ". 

9  I  wrote  to  you  before,  that  you  should  not  keep  company 
10  with  fornicators.     You  are  not  to  understand  by  it,  as  if  I 

meant  that  you  are  to  avoid  all  unconverted  heathens  that 
are  fornicators,  or  covetous,  or  rapacious,  or   idolaters,  for 

NOTES. 

6  *•  Glorying  is  all  along,  in  the  beginning  of  this  epistle,  spoken  of  the  preference 
they  gave  to  their  new  leader,  in  opposition  to  St.  Paul. 

*  If  their  leader  had  not  been  guilty  of  this  miscarriage,  it  liad  been  out  of  St. 
Paul's  way  here  to  have  reproved  them  for  their  glorying  in  him.     IJut  St.  Paul 
is  a  close  writer,  and  uses  not  to  mention  things  where  they  are  impertinent  to 
his  subject. 
^  What  reason  he  had  to  say  this,  vid.  2  Cor.  xii.  21 : 

"  Grex  totus  in  agris 

Unius  scabie  cadit,  et  porrigine  porci." 

7  and  8  e  In  these  two  verses  he  alludes  to  the  Jews  cleansing  their  houses,  at  the 
feast  of  the  passover,  from  all  leaven,  the  .symbol  of  corruption  and  wickedness. 


Chap.  VI.  /.  Corinthimis.  107 

TEX'i". 

1 1  But  now  I  have  written  unto  you^  not  to  keep  company,  if  any  man 
that  is  called  a  brother  be  a  fornicator,  or  covetous,  or  an  idolater, 
or  a  ruiler,  or  a  drunkard,  or  an  extortioner,  with  such  an  one,  no, 
not  to  eat. 

1 2  For  what  have  I  to  do  to  judge  them  also  that  are  without  ?  Do 
not  ye  judge  them  that  are  within? 

13  But  them  that  are  without  God  judgeth.  Therefore  put  away 
from  among  yourselves  that  wicked  person. 

VI.  1  Dare  any  of  you,  having  a  matter  against  another,  go  to  law 
before  the  unjust,  and  not  before  the  saints  ? 

2  Do  ye  not  know  that  the  saints  shall  judge  the  world  ?  and,  if  the 
world  shall  be  judged  by  you,  are  ye  unworthy  to  judge  the  smallest 
matters  .^ 

3  Know  ye  not  that  we  shall  judge  angels  ?  how  much  more  things 
that  pertain  to  this  life  .'' 

A  If  then  ye  have  judgments  of  things  pertaining  to  this  life,  set  them 
to  judge  who  are  least  esteemed  in  the  church. 

PARAPHRASE. 

1 1  then  you  must  go  out  of  the  world.  But  that  which  I  now 
write  unto  you  is,  that  you  should  not  keep  company,  no, 
nor  eat  with   a  Christian  by  profession,  who  is  lascivious, 

12  covetous,  idolatrous,  a  railer,  drunkard,  or  rapacious.  For 
what  have  I  to  do  to  judge  those  who  are  out  of  the  church  ? 
Have  ye  not  a  power  to  judge  those  who  are  members  of 

13  your  church  ?  But  as  for  those  who  are  out  of  the  church, 
leave  them  to  God  ;  to  judge  them  belongs  to  him.  There- 
fore do  ye  what  is  your  part ;  remove  that  wicked  one,  the 

1  fornicator,  out  of  the  church.  Dare  any  of  you,  having  a 
controversy  with  another,  bring  it  before  an  heathen  judge 

2  to  be  tried,  and  not  let  it  be  decided  by  Christians''  ?  Know 
ye  not  that  Christians  shall  judge  the  world  i  And  if  the  world 
shall  be  judged  by  you,  are  ye  unworthy  to  judge  ordinary 

3  small  matters  ?  Know  ye  not  that  we  Christians  have  power 
over  evil  spirits  ?  how  much  more  over  the  httle  things  re- 

4  lating  to  this  animal  life  ?  If,  then,  ye  have  at  any  time  con- 
troversies amongst  you,  concerning  things  pertaining  to  this 
life,  let  the  parties  contending  choose  arbitrators '  in  the  church, 

NOTES, 

1  •'  'Ayici,  saints,  is  put  for  Christians:  a^xn,  unjust,  for  heathens. 

4  '  'E^o'j^evTifxho^j;,  "  judices  non  authenticos."  Among  tiie  Jews  there  was  "con- 
sessus  triumviralis,  authenticus,''  wlio  had  autliority,  and  could  hear  and  de- 
termine (Causes,  "ex  officio;"  there  was  another  "  cousessus  triumviralis," 
which  were  chosen  by  the  parties  ;  these,  though  they  were  not  autliontic,  yet 
could  judge  and  determine  the  causes  referred  to  them  ;  these  were  those  whom 
St.  Paul  calls  here,  elojJsviiue'vo'j;,  "  judices  non  authenticos,  i.  e.  referees  chosen 
by  the  parties.  See  de  Dieu.  Tliat  St.  Paul  docs  not  mean  by  i^fj^iYrifxiyaj;, 
"  those  wlio  arc  least  esteemed,"  as  our  English  tran!^lation  reads  it,  is  plain 
fruni  lilt  next  verse. 


108  /.  Corinthians.  Chap.  VI. 

TEXT. 

5  I  speak  to  your  shame.  Is  it  so,  that  there  is  not  a  wise  man  amongst 
yoii  ?  no,  not  one,  that  shall  be  able  to  judge  between  his  brethi-en  ? 

6  But  brother  goeth  to  law  with  brother,  and  that  before  the  unbe- 
lievers. 

7  Now,  therefore,  there  is  utterly  a  fault  among  you,  because  ye  go  to 
law  one  with  another  :  why  do  ye  not  rather  take  wrong  ?  why  do  ye 
not  rather  suffer  yourselves  to  be  defrauded  ? 

8  Nay,  you  do  wrong  and  defraud,  and  that  your  brethren. 

9  Know  ye  not,  that  the  unrighteous  shall  not  inherit  the  kingdom  of 
God  ?  Be  not  deceived  :  neither  fornicators,  nor  idolaters,  nor  adul- 
terers, nor  effeminate,  nor  abusers  of  themselves  with  mankind, 

10  Nor  thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 
tioners, shall  inherit  the  kingdom  of  God. 

PARAPHRASE. 

5  i.  e.  out  of  church-members.  Is  there  not  among  you,  I 
speak  it  to  your  shame,  who  stand  so  much  upon  your  wis- 
dom,  one ''  wise    man,   whom  ye  can  think  able  enough  to 

6  refer  your  controversies  to  ?  But  one  Christian  goeth  to  law 
with  another,  and  that  before  the  unbehevers,  in  the  heathen 

7  courts  of  justice.  Nay,  verily,  it  is  a  failure  and  defect  in 
you,  that  you  so  far  contest  matters  of  right,  one  with  ano- 
ther, as  to  bring  them  to  trial,  or  judgment .  Why  do  3'e  not 

8  rather  suffer  loss  and  wrong  ?  But  it  is  plain,  by  the  man's 
having  his  father's  wife,  that  ye  are  guilty  of  doing  wrong* 
one  to  another,  and  stick  not  to  do  injustice,  even  to  your 

9  Christian  brethren.  Know  ye  not,  that  the  transgressors  of  the 
law  of  Christ  shall  not  inherit  the  kingdom  of  God .''  Deceive 
not  yourselves:  neither  fornicators, nor  idolaters,  nor  adulterers, 
nor   effeminate,    nor    abusers  of  themselves   with    mankind, 

10  Nor  thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor 

NOTES. 

5  ^  lo^l;,  "  wise  mail."  If  St.  Paul  uses  this  woifl,  in  tlie  sense  of  the  synagogue, 
it  signifies  one  oiclained,  or  a  rabbi,  and  so  capacitated  to  be  a  judge  ;  for  such 
were  called  "  wise  men."  If  in  the  sense  of  the  Greek  schools,  then  it  signifies 
a  man  of  learning,  study,  and  parts:  if  it  be  taken  in  the  latter  sense,  it  may 
seem  to  be  with  some  reflection  on  their  pretending  to  wisdom. 

8  1  That  the  wrong,  here  spoken  of,  was  the  fornicator's  taking  and  keeping  his 
father's  wife,  the  words  of  St.  Paul,  2  Cor.  vii.  12,  instancing  this  very  wrong, 
are  a  sufficient  evidence.  And  it  is  not  wholly  improbable,  there  had  been  some 
hearing  of  this  matter,  before  an  heathen  judge,  or  at  least  talked  of;  which,  if 
supposed,  will  give  a  great  light  to  this  whole  passage,  and  several  other  in  these 
chapters.  For  thus  visibly  runs  St.  Paul's  argument,  chap.  v.  12,  13,  chap.  vi.  1, 
2,  3,  &c.  coherent  and  easy  to  be  understood,  if  it  stood  together  as  it  should, 
and  were  not  chopped  in  pieces,  by  a  division  into  two  chapters.  Ye  have  a 
power  to  judge  those,  who  are  of  your  church ;  therefore  put  away  from  among 
you  that  fornicator:  yon  do  ill,  to  let  it  come  before  a  heathen  magistrate.  Are 
you,  whr)  arc  to)udge  the  world  and  angels,  not  worthy  to  judge  such  a  matter 
as  this.' 


thap.  VI.  /.  Corinthians.  1U9 

TEXT. 

1 1  And  such  were  some  of  you  :  but  ye  are  washed,  but  ye  are  sanctified, 
but  ye  are  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God. 

12  All  things  are  lawful  unto  me  ;  but  all  things  are  not  expedient:  all 
things  are  lawful  for  me  ;  but  I  will  not  be  brought  under  the  power 
of  any. 

13  Meats  for  the  belly,  and  the  belly  for  meats:  but  God  shall  destroy 


PARAPHR.ASE. 

11  extortioners,  shall  inherit  the  kingdom  of  God.  And  such 
were  some  of  you :  but  your  past  sins  are  washed  away,  and 
forgiven  you,  upon  your  receiving  of  the  Gospel  by  baptism  : 
but  ye  are  sanctified  "",  i.  e.  ye  are  members  of  Christ's  church, 
which  consists  of  saints,  and  have  made  some  advances  in  the 
reformation  of  your  lives  °  by  the  doctrine  of  Christ,  con- 
firmed to  you  by  the  extraordinary  operations  of  the  Holy 

12  Ghost.  But'  supposing  fornication  were  in  itself  as  lawful  as 
eating  promiscuously  all  sorts  of  meat,  that  are  made  for  the 
belly,  on  purpose  to  be  eaten ;  yet  I  would  not  so  far  indulge 
either  custom,  or  my  appetite,  as  to  bring  my  body,  thereby, 

13  into  any  disadvantageous  state  of  subjection.  As  in  eating 
and  drinking,  though  meat  be  made  purposely  for  the  belly, 
and  the  belly  for  meat ;  yet,  because  it  may  not  be  expedient  '* 
for  me,  I  will  not,  in  so  evidently  a  lasvful  thing  as  that,  go 
to  the  utmost  bounds   of  my  liberty ;  though  there  be  no 


NOTES. 

11  " 'HyiatrfliiTE,  "sanctified,"  t.  e.  have  remissiou  of  your  slus;  .so  sanctified 
signifies,  Heb,  x.  10  and  18,  compared.  He  that  would  perfectly  couiprul. end, 
and  be  satisfied  in  the  lueauing  of  this  place,  let  him  read  Heb.  ix.  10,  particniarly 
ix.  13—23. 

■»  'eSikoikju'Sjite,  "  ye  are  become  just,"  i.  e.  are  reformed  in  your  lives.     Sec  it 
used,  Rev.  xxii.  11. 

12  "St.  Paul  having,  upon  occasion  of  injustice  amongst  them,  particularly  in  the 
matter  of  the  fornicator,  warned  them  against  that  and  other  sins,  that  exclude 
men  from  salvation,  he  here  reassumes  his  former  argument  about  fornication  ; 
and,  by  his  reasoning  here,  it  looks  as  if  some  among  them  had  pleaded,  that 
fornication  was  lawful.  To  which  he  answers,  that,  granting  it  be  so,  yet  the 
lawfulness  of  all  wholesome  food  reaches  not  the  case  of  fornication,  and  shows 
by  several  instances,  (as  particularly  the  degradini;  the  body,  and  making  what, 
in  a  Christian,  is  the  member  of  Christ,  the  member  of  an  harlot)  that  fornica- 
tion, upon  .several  accounts,  might  be  so  unsuitable  to  the  stale  of  a  Christian 
man,  that  a  Christian  society  might  have  reason  to  animadvert  upon  a  fornicator, 
lliough  fornication  might  pass  for  an  indifferent  action  in  another  man. 

13  f  "  Expedient,  and  brought  under  power,"  in  this  verse,  seems  to  refer 
to  the  two  parts  of  the  following  vi  i  se  :  the  first  of  tliem  to  eating,  in  the  first 
part  of  the  13th  verse,  and  the  latter  of  tiieni  to  fornication,  in  the  latter  part 
of  the  13lii  verse.     To  make  tliis  the  more  intellii;ible,  it  may  be  fit  to  remark, 


110  7.  Corinihicms.  Chap.  VI. 

TEXT. 

both  it  and  them.  Now  the  body  is  not  for  fornication,  but  for  the 
Lord ;  and  the  Lord  for  the  body. 

PARAPHRASE, 
danger,  that  I  should  thereby  bring  any  lastnig  damage  upon 
my  belly,  since  God  will  speedily  put  an  end  both  to  belly  and 
food.  But  the  case  of  the  body,  in  reference  to  women,  is 
far  different  from  that  of  the  belly,  in  reference  to  meat.  For 
the  body  is  not  made  to  be  joined  to  a  woman  %  much  less 
to  be  joined  to  an  harlot  in  fornication,  as  the  belly  is  made 
for  meat,  and  then  to  be  put  an  end  to,  when  that  use  ceases. 
But  the  body  is  for  a  much  nobler  purpose,  and  shall  subsist, 
when  the  belly  and  food  shall  be  destroyed.  The  body  is  for 
our  Lord  Christ,  to  be  a  member  of  him,  as  our  Lord  Christ 
has  taken  a  body  %  that  he  might  partake  of  our  nature,  and 

NOTES. 

that  St.  Paul  seems  here  to  obviate  such  a  sort  of  reasoning  as  this,  in  behalf  of 
the  fornicator  :  "  All  sorts  of  meats  are  lawful  to  Christians,  who  are  set  free 
from  the  law  of  Moses ;  and  why  are  they  not  so,  in  regard  of  women,  who  are 
at  their  own  disposals.'  To  which  St.  Paul  replies,  "  Though  my  belly  was  made 
only  for  eating,  and  all  sorts  of  meat  were  made  to  be  eaten,  and  so  are  lawful 
for  me,  yet  I  will  abstain  from  what  is  lawful,  if  it  be  not  convenient  for  me, 
though  my  belly  will  be  certain  to  receive  no  prejudice  by  it,  which  will  affect 
it  in  the  other  world  ;  siuce  God  will  there  put  an  end  to  the  belly,  and  all  use 
of  food.  But,  as  to  the  body  of  a  Christian,  the  case  is  quite  otherwise  ;  that 
was  not  made  for  the  enjoyment  of  women,  but  for  a  much  nobler  end,  to  be  a 
member  of  Christ's  body  ;  and  so  shall  last  for  ever,  and  not  be  destroyed,  as 
the  belly  shall  be.  Therefore,  supposing  fornication  to  be  lawful  in  itself,  I 
will  not  so  debase  and  subject  my  body,  and  do  it  that  prejudice,  as  to  take 
that,  which  is  a  member  of  Christ,  and  make  it  the  member  of  an  harlot ;  this 
ought  to  be  had  in  detestation  by  all  Christians."  The  context  is  so  plain  in  the 
case,  that  interpreters  allow  St.  Paul  to  discourse  here,  upon  a  supposition  of  the 
lawfulness  of  fornication.  Nor  will  it  appear  at  all  strange  that  he  does  so,  if 
we  consider  the  argument  he  is  upon.  He  is  here  conrincing  the  Corinthians, 
that  though  fornication  were  to  them  an  indifferent  thing,  and  were  not  con- 
demned in  their  country,  more  than  eating  any  sort  of  meat :  yet  there  might 
be  reasons  why  a  Christian  society  might  punish  it,  in  their  own  members,  by 
church  censures,  and  expulsion  of  the  guilty.  Conformably  hereunto  we  see,  in 
what  follows  here,  that  all  the  arguments  used  by  St.  Paul,  against  fornication,  are 
brought  from  the  incongruity  it  hath  with  the  state  of  a  Christian,  as  a  Chri- 
stian ;  but  nothing  is  said  against  it  as  a  fault  in  a  man,  as  a  man ;  no  plea  used, 
that  it  is  a  sin,  in  all  men,  by  the  law  of  nature.  A  Christian  society,  without 
entering  into  that  inquiry,  or  going  so  far  as  that,  had  reason  to  condemn  and 
censure  it,  as  not  comporting  with  the  dignity  and  principles  of  that  religion, 
which  was  the  foundation  of  their  society. 

9  "  Woman."  I  have  put  in  this,  to  make  the  apostle's  sense  understood  the 
easier.  For  he  arguing  here,  as  he  does,  upon  the  supposition,  that  fornication 
is  in  itself  lawful ;  fornication,  in  these  words,  must  mean  the  supposed,  lawful 
enjoyment  of  a  woman  :  otherwise  it  will  not  answer  the  foregoing  instance,  of 
the  belly  and  eating. 
'  "  And  the  Lord  for  the  body ;"  sec  Heb.  ii.  .5 — 1ft. 


Chap.  VI.  I.  Corhithians,  111 

TEXT. 

14  And  God  hath  both  raised  up  the  Lord,  and  will  also  raise  us  up,  by 
his  own  power.  • 

15  Know  ye  not,  that  your  bodies  are  the  memliers  of  Christ?  Shall  I 
then  take  the  memljers  of  Christ,  and  make  them  the  members  of  an 
harlot?'  God  forbid. 

16  What !  know  ye  not,  that  he,  which  is  joined  to  an  harlot,  is  one 
body  ?  For  two  (saith  he)  shall  be  one  flesh. 

17  But  he,  that  is  joined  unto  the  Lord,  is  one  spirit. 

18  Flee  fornication.  Every  sin  that  a  man  doth,  is  without  the  body  : 
but  he  that  committeth  fornication,  sinneth  against  his  own  Ixtdy. 

PARAPHRASE. 

14  be  our  head.  So  that,  as  God  has  already  raised  him  up,  and 
given  him  all  power,  so  he  will  raise  us  up  likewise,  who  are 
his  members,  to  *  the  partaking  in  the  nature  of  his  glorious 

15  body,  and  the  power  he  is  vested  with  in  it.  Know  ye  not, 
ye  who  are  so  knowing,  that  our  bodies  are  the  members  of 
Christ  ?  Will   ye,    then,  take  the   members   of  Christ,   and 

16  make  them  the  members  of  an  harlot  .-^  What !  know  ye  not, 
that  he  who  is  joined  to  an  harlot,  is  one  body  with  her  ? 

17  For  two,  saith  God,  shall  be  united  into  one  flesh.  But  he, 
who  is  joined  to  the  Lord,  is  one  with  him,  by  that  one 
Spirit,  that  unites  the  members  to  the  head,  which  is  a  nearer 
and  stricter  union,  whereby  what   indignity  is    done  to  the 

18  one,  equally  affects  the  other.  Flee  fornication:  all  other 
sins,  that  a  man  commits,  debase  only  the  soul ;  but  are  in 

NOTE. 
14  '  Aiot  trts  ivvi/tia>;  onJ7o3,  *'  To  his  power."  The  context  and  design  of  St.  Paul 
in  this  place  strongly  incline  one  to  take  Sia  here  to  signify,  as  it  does  2  Pet.  i.  3, 
to,  and  not  by.  St.  Paul  is  here  making  out  to  the  Corinthian  converts,  that 
they  have  a  power  to  judge.  He  tells  them,  that  they  shall  judge  the  world, 
ver.  2,  and  that  they  shall  judge  angels,  much  more  then  things  of  this  life, 
ver.  3.  And  for  their  not  judging  he  blames  them,  and  tells  them,  it  is  a  lessen- 
ing to  them,  not  to  exercise  this  power,  ver.  7.  And  for  it  he  eives  a  reason, 
in  this  verse,  viz.  That  Christ  is  raised  up  into  the  power  of  God,  and  so  shall 
they  be.  Unless  it  be  taken  in  this  sense,  this  verse  seems  to  stand  alone  here. 
For  what  connexion  has  the  mention  of  the  resurrection,  in  the  ordinary  sense 
of  this  verse,  with  what  the  apostle  is  saying  here,  but  raising  us  up  with  bodies 
to  be  members  of  his  glorious  body,  and  to  partake  in  his  power,  in  judging  the 
world?  This  adds  a  great  honour  and  dignity  to  our  bodies,  and  is  a  reason, 
why  we  should  not  debase  them  into  the  members  of  an  harlot.  Tiiese  words 
also  give  a  reason  of  his  saying,  "He  would  not  be  brought  under  the  power 
of  any  thing,''  ver.  12,  viz.  "Shall  I,  whose  body  is  a  member  of  Christ,  and 
shall  be  raised  to  the  power  he  has  now  in  heaven,  suffer  my  body  to  be  a  mem- 
ber, and  under  the  power  of  an  harlot  ?  That  I  will  never  do,  let  fornication  in 
itself  be  ever  so  lawful.''  If  this  be  not  the  meaning  of  St.  Paul  here,  I  dc.«ire 
to  know,  to  what  purpose  it  is,  that  he  so  e.\pressly  declares,  that  the  belly  and 
meat  shall  be  destroyed,  and  does  so  manifestly  put  an  o|)position  between  the 
body  and  the  belly  ?  ver.  13. 


112  /.  Corintliians.  Chap.  VII. 

TEXT. 

1 9  What !  know  ye  not,  that  your  body  is  the  temple  of  the  Holy 
Ghost,  which  is  in  you,  which  ye  have  of  God,  and  ye  are  not  your 
own? 

20  For  ye  are  bought  with  a  price  :  therefore,  glorify  God  in  your  body 
and  in  your  spirit,  which  are  God's. 

PARAPHRASE, 
that  respect,  as  if  they  were  done  out  of  the  body ;  the  body 
is  not  debased,  suffers  no  loss  of  its  dignity  by  them  :  but  he, 
who  committeth  fornication,  sinneth  against  the  end  for 
which  his  body  was  made,  degrading  his  body  from  the  dig- 
nity and  honour  it  was  designed  to ;  making  that  the  member 
of  an  harlot,  which  was  made  to  be  a  member  of  Christ. 

19  What!  know  ye  not^,  that  your  body  is  the  temple  of  the 
Holy  Ghost,  that  is  in  you,  which  body  you  have  from  God, 

20  and  so  it  is  not  your  own,  to  bestow  on  harlots  ?  Besides,  ye 
are  bought  with  a  price,  viz.  the  precious  blood  of  Christ ; 
and  therefore,  are  not  at  your  own  disposal :  but  are  bound 
to  glorify  God  with  both  body  and  soul.  For  both  body  and 
soul  are  from  him,  and  are  God's. 

NOTE. 

19  '  This  question,  "  Kuow  ye  uot  ?"  is  repeated  six  times  in  this  one  chapter, 
which  may  seem  to  carry  with  it  a  just  reproach  to  the  Corinthians,  who  liad 
got  a  uew  and  better  instructor  thau  liiraself,  in  whom  they  so  much  gloried,  aud 
may  not  unfitly  be  thought  to  set  on  his  irouy,  ch.  iv.  10,  where  he  tells  them, 
they  are  wise. 


SECTION  lit. 


CHAPTER  VII.  1—40 


CONTENTS. 


The  chief  business  of  the  foregoing  chapters,  we  have  seen 
to  be  the  lessening  the  false  apostle's  credit,  and  the  extin- 
guishing that  faction.  What  follows,  is  in  answer  to  some  ques- 
tions they  had  proposed  to  St.  Paul.  This  section  contains  con- 
jugal matters,  wherein  he  dissuades  from  marriage  those,  who 
have  the  gift  of  continence.  But.  marriage  being  appointed  as  a 
remedy  against  fornication,  those,  who  cannot  forbear,  should 
marry,  and  render  to  each  other  due  l)cnev()lcncc.     Next,   he 


Chap.  VIL  /.  Corinthiam.  113 

teaches  that  converts  ought  not  to  forsake  their  unconverted  mates, 
insomuch  as  Christianity  changes  nothing  in  men's  civil  estate,  but 
leaves  them  under  tlie  same  obligations  they  were  tied  by  before. 
And  last  of  all,  he  gives  directions  about  marrying,  or  not 
marrying,  their  daughters. 

TEXT. 

1  Now  concerning  the  things,  whereof  ye  wrote  unto  me :  it  is  good 
for  a  man  not  to  touch  a  woman. 

2  Nevertheless,  to  avoid  fornication,  let  every  man  have  liis  own  wife, 
and  let  every  woman  have  her  own  husband. 

3  Let  the  husband  render  unto  the  wife  due  benevolence  :  and  like- 
wise, also,  the  wife  unto  the  husband. 

4  The  wife  hath  not  power  of  her  own  body,  but  the  husband  :  and  like- 
wise, also,  the  husband  hath  not  power  of  his  own  body,  but  the  wife. 

5  Defraud  you  not  one  the  other,  except  it  be  with  consent,  for  a  time, 
that  ye  may  give  yourselves  to  fasting  and  prayer :  and  come  together 
again,  that  Satan  tempt  you  not  for  your  incontinency. 

PARAPHRASE. 

1  Concerning  those  things  that  ye  have  writ  to  me  about,  I  an- 
swer, it  is  luosi  convpnipnt  not  to  have  to  do  with  a  woman. 

2  But  because  every  one  cannot  forbear,  therefore,  they  that 
cannot  contain  should,  both  men  and  women,  each  have 
their  own  peculiar  husband  and  wife,  to  avoid  fornication. 

3  And  those  that  are  married,  for  the  same  reason,  are  to  re- 
gulate themselves  by  the  disposition  and  exigency  of  their 
respective  mates ;  and,  therefore,  let  the  husband  render  to  the 
wife  that  benevolence  %  which  is  her  due ;  and  so,  likewise, 
the  wife  to  the  husband,  "vice  versa."  For  the  wife  has 
not  the  power  or  dominion  over  her  own  body,  to  refuse  the 
husband,  when  he  desires :  but  this  power  and  right  to  her 
body  is  in  the  husband.  And,  on  the  other  side,  the  husband 
has  not  the  power  and  dominion  over  his  own  body,  to  refuse 
his  wife,  when  she  shows  an  inclination ;  but  this  power  and 

.5  right  to  his  body,  when  she  has  occasion,  is  in  the  wife'^  Do 
not,  in  this  matter,  be  wanting,  one  to  another,  unless  it  be 
by  mutual  consent,  for  a  short  time,  that  you  may  wholly  attend 

NOTES. 

3  *  Eu'>o!a,  "  Benevolence,"  signifies  licre  that  complaisance  and  compliance, 
which  every  married  couple  on-^ht  to  have  for  each  other,  when  either  of  them 
shows  an  inclination  to  conjugal  enjoyments. 

4  ''  The  woman  fvvho  in  all  other  rights  is  inferior)  has  here  the  same  power  given 
her  over  the  man's  hody,  that  the  man  has  over  hers.  The  reason  whereof  i.s 
plain  :  because  if  she  had  not  her  man,  when  she  had  need  of  him,  as  well  as  the 
man  his  woman,  when  he  had  need  of  her,  marriage  would  be  no  remedy  against 
fornication. 

VOL.  Vlll.  I 


114  /.  Co7^inthians.  Chap.  VII. 

TEXT. 
C  But  I  speak  this  by  permission,  and  not  of  conmiandmeut. 

7  For  I  would  tliat  all  men  w  ere,  even  as  I  myself:  but  every  man  hath 
his  proper  gift  of  God,  one  after  this  manner,  and  another  after  that. 

8  I  say,  therefore,  to  the  unmarried  and  widows.  It  is  good  for  them 
if  they  abide  even  as  I. 

9  But  if  they  cannot  contain,  let  them  marry :  for  it  is  better  to  marry 
than  to  burn. 

10  And  unto  the  married  I  command,  yet  not  I,  but  the  Lord,  Let  not 

the  wife  depart  from  her  husband  . 
}  1   But,  and  if  she  depart,  let  her  remain  unmarried,  or  be  reconciled  to 

her  husband:  and  let  not  the  husband  put  away  his  wife. 

12  But  to  the  rest  speak  I,  not  the  Lord,  If  any  brother  hath  a  wife, 
that  believeth  not,  and  she  be  pleased  to  dwell  with  him,  let  him  not 
put  her  away. 

13  And  the  woman,  which  hath  an  husband  that  believeth  not,  and  if 
he  be  pleased  to  dwell  with  her,  let  her  not  leave  him. 

PARAPHRASE. 

to  acts  of  devotion,  when  ye  fast,  upon  some  solemn  occasion  : 
and  when  this  time  of  solemn  devotion  is  over,  return  to  your 
former  freedom,  and  conjugal  society,  lest  the  devil,  taking 
advantage  of  your  inability  to  contain,  should  tempt  you  to  a 

6  violation  of  your  marriage-bed.  As  to  marrying  in  general, 
I  wish  that  you  were  all  unmarried,  as  I  am  ;   but  this  I  say 

7  to  you,  by  way  of  advice,  not  of  command.  Every  one  has 
from  God  his  own  proper  gift,  some  one  way,  and  some  ano- 

8  ther,  whereby  he  must  govern  himself.  To  the  unmarried 
and  widows,  I  say  it  as  my  opinion,  that  it  is  best  for  them 

9  to  remain  unmarried,  as  I  am.  But  if  they  have  not  the 
gift  of  continency,  let   them  marry,  for  the  inconveniencies 

10  of  mariiage  are  to  be  preferred  to  the  flames  of  lust.  But  to 
the  married,  I  say  not  b}^  way  of  counsel  from  myself,  but 
of  command  from  the  Lord,  that  a  woman  should  not  leave 

11  her  husband:  But,  if  she  has  separated  lierself  from  him,  let 
lier  return,  and  be  reconciled  to  him  again ;  or,  at  least,  let 
her  remain  unmarried  :  and  let  not  the  husband  put  away  his 

12  wife.  But,  as  to  others,  it  is  my  advice,  not  a  command- 
ment from  the  Lord,  That,  if  a  Christian  man  hath  an  hea- 
then wife,  that  is  content  to  live  with  him,  let  him  not  break 

13  company  with  her,  and  dissolve  the  marriage.  And,  if  a 
Christian  woman  hath  an  heathen  husband,  that  is  content  to 
live  with    her,  let  her  not  break  company  with  him, '  and 

NOTE. 

l2  and  1.3  «■  'Atilrw,  the  Greek  word  in  the  original,  signifying  "  put  away,"  being 
directed  here,  in  these  two  verses,  both  to  the  man  and  the  woman,  seems  to 
intimati;  the  same  power,  and  tlie  same  act  of  dismissing  in  hotli ;  and,  fhere- 
fore,  ouglit  in  both  phices  to  be  translated  alike. 


Chap.  VII.  I.  Corinthians.  115 

TEXT. 

14  For  the  unbelieving  husband  is  sanctified  by  the  wife,  and  the  unl;s- 
lieving  wife  is  sanctified  by  the  husband :  else  were  your  children  un- 
clean ;  but  now  are  they  holy. 

15  But  if  the  unbelieving  depart,  let  him  depart.  A  brother  or  a  sister 
is  not  under  bondage  in  such  cases :  but  God  hath  called  us  to  peace. 

16  For  what  knowest  thou,  O  wife,  whether  thou  shalt  save  thy  hus- 
band.'' or  how  knowest  thou,  O  man,  whether  thou  shalt  save  thy  wife.'' 

1 7  But,  as  God  hath  distributed  to  every  man,  as  the  Lord  hath  called 
every  one,  so  let  him  walk :  and  so  ordain  I,  in  all  churches. 

PARAPHRASE. 

14  dissolve  the  marriage.  You  need  have  no  scruple  concerning 
this  matter,  for  the  heathen  husband  or  wife,  in  respect  of 
conjugal  duty,  can  be  no  more  refused,  than  if  they  were 
Christian.  For  in  this  case  the  unbelieving  husband  is  sancti- 
fied '*,  or  made  a  Christian,  as  to  his  issue,  in  his  wife,  and  the 
wife  sanctified  in  her  husband.  If  it  were  not  so,  the  chil- 
dren of  such  parents  would  be  unclean '',  i.  e.  in  the  state  of 
heathens;  but  now  are  they  holy*^,  i.  e.  born  members  of  the 

15  Christian  church.  But,  if  the  unbelieving  party  will  separate, 
let  them  separate.  A  Christian  man,  or  woman,  is  not  en- 
slaved in  such  a  case  :  only  it  is  to  be  remembered,  that  it  is 
incumbent  on  us,  whom  God,  in  the  Gospel,  has  called  to  be 
Christians,  to  live  peaceably  with  all  men,-  as  much  as  in  us 
lieth ;  and,  therefore,  the  Christian  husband,  or  wife,  is  not  to 
make   a   breach   in  the  family,  by  leaving  the   unbelieving 

16  party,  who  is  content  to  stay.  For  what  knowest  thou,  O 
woman,  but  thou  mayest  be  the  means  of  converting,  and  so 
saving  thy  unbelieving  husband,  if  thou  continuest  peaceably, 
as  a  loving  wife,  with  him.f^  or  what  knowest  thou,  O  man, 

17  but,  after  the  same  manner,  thou  mayest  save  thy  wife.''  On 
this  occasion,  let  me  give  you  this  general  rule:  whatever 
condition  God  has  allotted  to  any  of  you,  let  him  continue, 
and  go  on  contentedly  in  the  same "  state,  wherein  he  was 
called  ;  not  looking  on  himself  as  set  free  from  it  by  his  con- 

NOTES. 

14  ^'Hyiafa,  "  Sanctified,  «>"«»  holy,  and  axa^apla,  unclean,"  are  used  here  by  the 
apostle,  in  the  Jewish  sense.  Tiie  Jews  called  all  that  were  Jews  holy,  and  all 
others  they  called  unclean.  Thus,  "  proles  genita  extra  sanctitateni,"  was  a 
child  begot  by  parents,  whilst  they  were  yet  heathens  ;  "  genita  intra  sanc- 
titatem,"  was  a  child  begot  by  parents,  after  they  were  proselytes.  This  way 
of  speaking  St.  Paul  transfers  from  the  Jewisli  into  the  Christian  church,  calling 
all,  that  are  of  the  Christian  church,  saints,  or  holy;  by  which  reason,  all  that 
were  out  of  it  were  unclean.     See  note,  cha|).  i.  2.  - 

17  ''ft;  signifies  here,  not  the  manner  of  his  calling,  but  of  the  state  and  condition 
of  life  he  was  in  when  called;  and  therefore  ojtui;  must  signify  the  same  too, 
as  the  next  verse  shows. 

i2 


116  7.  Cormthians,  Chap.  VII. 

TEXT. 

1 8  Is  any  man  called  being  circumcised  ?  let  him  not  become  vmcircum- 
cised.  Is  any  called  in  vmcircnmcision?  let  him  not  become  circum- 
cised. 

19  Circumcision  is  nothing,  and  uncircumcision  is  nothing,  but  tlie 
keeping  of  the  commandments  of  God. 

20  Let  every  nian  abide  in  the  same  calling  wherein  he  was  called. 

21  Art  thou  called,  being  a  servant?  Care  not  for  it;  but,  if  thou 
mayest  be  made  free,  use  it  rather. 

22  For  he  that  is  called  in  the  Lord,  being  a  servant,  is  the  Lord's  free- 
man :  likewise  also  he,  that  is  called  being  free,  is  Christ's  servant. 

PARAPHRASE, 
version  to   Christianity.     And  this  is  no  more  than  wliat  I 

18  order  in  all  the  churches.  For  example,  ^Vas  any  one  con- 
verted to  Christianity,  being  circumcised  .'*  Let  him  not  become 
uncircumcised.     Was  any  one  called,  being  uncircumcised  .'' 

19  Let  him  not  be  circumcised.  Circumcision  or  uncircumcision 
are  nothing  in  the  sight  of  God,  but  that  which  he  has  a  re- 

20  gard  to,  is  an  obedience  to  his  commands.  Christianity  gives 
not  any  one  an}'  new  privilege  to  change  the  state,  or  put  off  ^ 

21  the  obligations  of  civil  life,  which  he  was  in  before.  Wert 
thou  called,  being  a  slave .?  Think  thyself  not  the  less  a  Chri- 
stian, for  being  a  slave ;  but  yet  prefer  freedom  to  slavery,  if 

22  thou  canst  obtain  it.  For  he  that  is  converted  to  Christianity, 
being  a  bondman,  is  Christ's  freedman  ^.  And  he  that  is 
converted,  being  a  freeman,  is  Christ's  bondman,  under  his 

NOTES. 

20  f  Meve'tw,  "  Let  him  abu!e.''  It  is  plain,  from  what  immediately  follows,  that  this 
is  not  an  absolute  coiiimaiid ;  but  only  .signifies,  that  a  man  should  not  think 
himself  discharged,  by  the  privilege  of  his  Cluistian  state,  and  the  franchises  of 
the  kingdom  of  Christ,  which  he  was  entered  into,  from  any  ties  or  obligations 
he  was  in,  as  a  member  of  thetivil  society.  And,  therefore,  for  the  settling  a 
true  notion  thereof,  in  the  mind  of  the  reader,  it  has  been  thought  convenient 
to  give  that,  which  is  the  apostle's  sense,  to  ver.  17,  20,  and  24,  of  this  chapter, 
in  words  somewhat  different  from  the  apostle's.  The  tliinking  themselves 
freed  by  Ciiristianity,from  the  ties  of  civil  society  and  government,  was  a  fault, 
it  seems,  that  those  Christians  were  very  apt  to  run  into.  For  St.  Paul,  for  the 
preventing  tlieir  thoughts  of  any  change,  of  any  thing,  of  their  civil  state,  upon 
their  embracing  Christianity,  thinks  it  necessary  to  warn  them  against  it  three 
times,  in  the  compass  of  seven  verses;  and  that,  in  the  form  of  a  direct  com- 
mand, not  to  change  their  condition,  or  state  of  life.  Whereby  he  intends,  that 
they  should  not  change  upon  a  presumption  that  Christianity  gave  them  a  new 
or  jieculiar  liberty  so  to  do.  For,  notwithstanding  the  apostle's  positively  bidding 
them  remain  in  the  same  condition,  in  which  they  were  at  their  conversion;  yet 
it  is  certain,  it  was  lawful  for  them,  as  well  as  others,  to  change,  where  it  was 
lawful  for  them  to  change,  without  being  Christians. 

22  «  'A7r£?.ei9spof,  in  Latin,  "  libertus,"  signifies  not  siniply  a  freeman,  but  one  who, 
having  been  a  slave,  has  had  his  freedom  given  him  by  his  master. 


Chap.  VII.  /.  Corinthians.  117 

TEXT. 

23  Ye  are  bought  witli  a  price;  be  not  ye  the  servants  of  men. 

24  Brethren,  let  every  man,  wherein  he  is  called;,  therein  abide  with 
God. 

25  Now,  concerning  virgins,  I  have  no  commandment  of  the  Lord,  yet 
I  give  my  judgment,  as  one  that  hath  obtained  mercy  of  the  Lord  to 
be  faithful. 

26  I  suppose,  therefore,  that  this  is  good  for  the  present  distress;  I  say, 
that  it  is  good  for  a  man  so  to  be. 

27  Art  thou  bound  unto  a  wife  .^  Seek  not  to  be  loosed.  Art  thou 
loosed  from  a  wife  ?   Seek  not  a  wife. 

28  But  and  if  thou  marry,  thou  hast  not  sinned  ;  and  if  a  virgin  marry, 

PARAPHRASE. 

23  command  and  dominion.  Ye  are  bought  with  a  price '^j  and 
so  belong  to  Christ :  be  not,  if  you  can  avoid  it,  slaves  to  any 

24  body.  In  whatsoever  state  a  man  is  called,  in  the  same  he  is 
to  remain,  notwithstanding  any  privileges  of  the  Gospel, 
which  gives  him  no  dispensation,  or  exemption,  from  any 
obhgation  he   was   in  before,    to   the  laws   of  his   country. 

25  Now  concerning  virgins '  I  have  no  express  command  from 
Christ  to  give  you  :  but  I  tell  you  my  opinion,  as  one  whom 
the  Lord  has  been  graciously  pleased  to  make  credible  ^,  and 

26  so  you  may  trust  and  rely  on,  in  this  matter.  I  tell  you, 
therefore,  that  I  judge  a  single  life  to  be  convenient,  because 
of  the  present  straits  of  the  church;  and  that  it  is  best  for  a 

27  man  to  be  unmarried.  Art  thou  in  the  bonds  of  wedlock  ? 
Seek  not   to  be  loosed.    Art  thou  loosed  from  a  wife  .'*  Seek 

28  not  a  wife.     But  if  thou  raarriest,  thou  sinnest  not ;  or,  if  a 

NOTES. 

23  ''  Slaves  were  bought  aud  sold  in  the  market,  as  cattle  are  ;  and  .so,  by  the  price 
paid,  there  was  a  property  acquired  in  them.  This,  therefore,  here  is  a  reason 
for  what  he  advised,  ver.  21,  that  they  should  not  be  slaves  to  men,  because 
Christ  iiad  |)aid  a  price  for  tlieiu,  and  they  belonged  to  liim.  The  slavery  he 
speaks  of  is  civil  slavery,  which  he  makes  use  of  here,  to  convince  the  Corin- 
thians, that  the  civil  ties  of  marriage  were  not  dissolved  by  a  man's  becoming  a 
Christian,  since  slavery  itself  was  not;  and,  in  general,  in  the  next  verse,  lie  tells 
them,  that  nothing  in  any  man's  civil  estate,  or  rights,  is  altered  by  his  becoming 
a  Christian. 

25  i  By  virgins,  it  is  plain  St.  Paul  here  means  those  of  both  sexes,  who  are  in  a 
celibate  state.  It  is  probable  he  had  formerly  dissuaded  them  from  marriage, 
in  tiie  present  stale  of  the  church.  This,  it  seems,  they  were  uneasy  under,  ver. 
2b  and  35,  and  tlierefore  sent  some  questions  to  St.  Paul  about  it,  and  particu- 
larly. What,  then,  should  men  do  with  their  daughters  .'  Upon  which  occasion, 
ver.  25 — 37,  he  gives  directions  to  the  unmarried,  about  their  marrying,  or  not 
marrying ;  and  in  the  close,  ver.  .'^8,  answers  to  the  parents,  about  marrying  their 
daughters ;  and  then,  ver.  3[)  and  40,  he  speaks  of  widows. 
^  In  this  sense  he  uses  W(j-o?  otn^pwire;,  and  vifli  Kiyni,  2  Tim.  li.  2. 


lis  I.Corinthians.  Chap.  VII. 

TEXT. 

she  liath  not  sinued :  uevertheless,  such  shall  have  trouble  in  the 
flesh  5   but  I  spare  you. 

29  But  this  I  say,  brethren,  the  time  is  short.  It  remaineth,  that  both 
they  that  have  wives  be  as  though  they  had  none ; 

30  And  they  that  weep,  as  though  they  wept  not ;  and  they  that  re- 
joice, as  though  they  rejoiced  not ;  and  they  that  buy,  as  though 
they  possessed  not ; 

3 1  And  they  that  use  this  world,  as  not  abusing  it :  for  the  fashion  of 
this  world  passeth  away. 

32  But  I  Avould  have  you  without  carefulness.  He  that  is  unmarried 
careth  for  the  things  that  belong  to  the  Lord,  how  he  may  please 
the  Lord : 

33  But  he  that  is  married  careth  for  the  things  that  are  of  the  world, 
how  he  may  please  his  wife. 

34  There  is  difference  also  between  a  wife  and  a  virgin.  The  unmarried 
woman  careth  for   the   things  of  the  Lord,  that  she  may  l)e  holy, 

PARAPHR.^SE. 
virgin  marry,  she  sins  not :  but  those  that  are  married  shall 
have  worldly  troubles;  but  I  spare  you,  by  not  representing 
to  you  how  little  enjoyment  Christians  are  like  to  have  I'rom 
a  married  life,  in  the  present  state  of  things,  and  so  I  leave 

30  you  the  liberty  of  marrying.  But  give  me  leave  to  tell  you, 
that  the  time  for  enjoying  husbands  and  wives  is  but  short'. 
But,  be  that  as  it  will,  this  is  certain,  that  those  who  have 
Avives  should  be  as  if  they  had  them  not,  and  not  set  their 

SO  hearts  upon  them;  And  they  that  weep,  as  if  they  wept  not; 
and  they  that  rejoice,  as  if  they  rejoiced  not;  and  they  that 
buy,  as  if  they  possessed  not :  all  these  things  should  be  done 

81  with  resignation  and  a  Christian  indifferency.  And  those  who 
use  this  v.orld,  should  use  it  without  an  over-relish  of  it", 
without  giving  themselves  up  to  the  enjoyment  of  it.  For 
the  scene  of  things  is  always  changing  in  this  world,  and  no- 

32  thing  can  be  relied  on  in  it ".  All  the  reason  why  1  dissuade 
you  from  marriage  is,  that  I  would  have  you  free  from 
anxious  cares.     He  tliat  is  unmarried  has  time  and  liberty  to 

33  mind  things  of  religion,  how  he  may  please  the  Lord  :  But 
he  that  is  married  is  taken  up  with  the  cares  of  the  world, 

34  how  he  may  please  his  wife.  The  like  difference  there  is 
between  a  married  woman  and  a  maid :  she  that  is  unmarried, 

NOl'ES. 

2y  '  .Said,  possibly,  out  of  a  propiietical  foresight  of  the  approaching  persecution 
uuder  Nero. 

31  "'  Y,.%\a.yj.wixim  does  not  here  signify  "  abusing,"  in  ourEnglisli  sense  of  the  word, 
but  "  iiitendy  usini:." 

"  All,  frouj  the  buKinnin;,'  of  vcr.  28,  to  the  end  of  ihi.-j  ver.  31,  I  think,  may  be 
looked  on  as  a  parenthesis. 


Chap.  VII.  7.  Corinthians.  119 

TEXT, 
both  in  body  and  in  spirit :  but  she  that  is  married,  carcth  for  the 
things  of  the  world,  liow  she  may  please  her  husband. 

35  And  this  I  speak  for  your  own  profit,  not  that  I  may  cast  a  snare 
upon  you,  but  for  that  which  is  comely,  and  that  you  may  attend 
upon  the  Lord  without  distraction. 

3G  But  if  any  man  think  he  behaveth  himself  uncomely  towards  his 
virgin,  if  she  pass  the  flower  of  her  age,  and  need  so  require,  let  him 
do  what  he  will :  he  sinneth  not :  let  them  marry. 

37  Nevertheless,  he  that  standeth  stedfast  in  his  heart,  having  no  ne- 
cessity, but  hath  power  over  his  own  will,  and  hath  so  decreed  in 
his  heart,  that  he  will  keep  his  virgin,  doth  well. 

PARAPHRASE, 
has  opportunity  to  mind  the  things  of  rehgion,  that  she  may 
be  holy  in  mind  and  body ;  but  the  married  woman  is  taken 
up  with  the  cares  of  the  world,  how  to  please  her  husband. 

35  This  I  say  to  you,  for  your  particular  advantage,  not  to  lay 
any  constraint  upon  you  °,  but  to  put  you  in  a  way,  wherein 
you  may  most  suitably,  and  as  best  becomes  Christianity,  apply 
yourselves  to  the  study  and  duties  of  the  Gospel,  without  dis- 

36  traction.  But,  if  any  one  thinks  that  he  carries  not  himself 
as  becomes  him  to  his  virgin,  if  he  lets  her  pass  the  flower 
of  her  age  unmarried,  and  need  so  requires,  let  him  do  as 

37  he  thinks  fit;  he  sins  not,  if  he  marry  her.  But  whoever  is 
settled  in  a  firm  resolution  of  mind,  and  finds  himself  under 
no  necessity  of  marrying,  and  is  master  of  his  own  will,  or  is 
at  his  own  disposal,  and  has  so  determined  in  his  thoughts, 
that    he    will    keep   his    virginity?,   he   chooses    the   better 

NOTES. 

35  "  Bpf^of,  which  we  translate  a  snare,  signities  a  cord,  wl-.icli  possibly  the  apostle 
might,  according  to  the  langnage  of  the  Hebrew  .school,  use  here  for  binding; 
and  then  his  discourse  runs  thus  :  Though  I  have  declared  uiy  opinion,  that  it  is 
best  for  a  virgin  to  remain  unmarried,  yet  I  bind  it  not,  i.  e.  I  do  not  declare  it 
to  be  unlawful  to  marry. 

37  P  nafflbov  seem-s  used  here  for  the  virgin  state,  and  not  the  i)crson  of  a  virgin  ; 
whether  there  be  examples  of  the  like  ns^e  of  it,  I  know  not ;  and  therefore  I 
propose  it  as  my  conjecture,  upon  these  grounds :  1.  Because  the  resolution  of 
mind,  here  spoken  of,  must  be  in  the  person  to  be  married,  and  not  in  the 
father,  that  has  the  power  over  the  person  concerned  :  for  how  will  the  firmness 
of  mind  of  the  father  hinder  fornication  in  the  child,  who  has  not  that  firm- 
ness  ?  2.  The  necessity  of  marriage  can  only  be  judged  of  by  the  persons  tliem- 
selves.  A  father  cannot  feel  the  child's  flames,  which  make  the  need  of  mar- 
riage. The  persons  themselves  only  know  whether  they  burn,  or  have  the  gift 
of  continence.  3.  'E|ouir/ai/  %/  vuifi  to?  'Sizu  3sXi^/aa7of,  "  hath  the  power  over 
his  own  will,"  must  either  signify,  "  can  govern  his  own  desires,  is  master  of 
his  own  will,''  but  this  cannot  be  meant  here,  because  it  is  sutficiently  expressed 
before,  by  llpalt^g  jij  >ta^ll«,  "  stedfast  in  heart;"  and  afterwards  too,  by 
KiHfixiy  Iv  tS  xapdi'a,'  "  decreed  in  heart:"  or  must  signify,  "  has  the  disposal 


h20  I.Corinthians.  Chap.  VII. 

TEXT. 

38  So  then  he  that  giveth  her  in  maiTiage  doth  well:  but  he  that 
giveth  her  not  in  mai-riage  doth  better. 

39  The  wife  is  bound  by  the  law,  as  long  as  her  husband  livcth  ;  but  if 
her  husband  be  dead,  she  is  at  liberty  to  be  married  to  whom  she 
will ;  only  in  the  Lord. 

40  But  she  is  happier,  if  she  so  abide,  after  my  judgment :  and  I  think 
also  that  I  have  the  Spirit  of  God. 

PARAPHRASE. 

38  side'5.     So  then  he   that  marrieth  doth    well;  but   he    that 

39  marrieth '^  not  doth  better.  It  is  unlawful  for  a  woman  to 
leave  her  husband,  as  long  as  he  lives :  but  when  he  is  dead, 
she  is  at  liberty  to  marry,  or  not  to  marry,  as  she  pleases,  and 
to  whom  she  pleases ;  which  virgins  cannot  do,  being  under  the 
disposal  of  their  parents ;  only  she  must  take  care  to  marry,  as 

40  a  Christian,  fearing  God.  But,  in  my  opinion,  she  is  happier, 
if  she  remain  a  widow ;  and  permit  me  to  say,  that  whatever 
any  among  you  may  think  or  say  of  me,  "  1  have  the  Spirit 
of  God,  so  that  I  may  be  relied  on  in  this  my  advice,  that  I 
do  not  mislead  you." 

NOTES. 

of  himself,"  i.  e.  is  free  from  the  father's  power,  of  disposing  their  children  in 
marriage.  For,  I  think,  the  words  should  be  translated,  "  hath  a  power  con- 
cerning his  own  will,"'  i.  e.  concerning  what  he  willeth.  For  if,  by  it,  St.  Paul 
meant  a  power  over  his  own  will,  one  might  think  he  would  have  expressed  tiiat 
thought  as  he  does  chap.  ix.  12,  and  Rom.  ix.  21,  without  Trip),  or  by  the  prepo- 
sition Itti,  as  it  is  Luke  ix.  1.  4.  Because,  if  "  keep  his  virgin"  had  here  sig- 
nified, keep  his  children  from  marrying,  the  expression  had  been  more  natural 
to  have  used  the  word  rixva,  which  siguities  botii  sexes,  than  axp^iyo;,  which 
belongs  only  to  the  female.  If  therefore  wa^^i-jog  be  taken  abstractly  for  virginity, 
the  precedent  verse  must  be  understood  thus:  "  But  if  anyone  think  it  a  shame 
to  pass  the  flower  of  his  age  unmarried,  and  he  finds  it  necessary  to  marry,  let 
him  do  as  he  pleases ;  he  sins  not  :  let  such  marry."  I  confess  it  is  hard  to 
bring  these  two  verses  to  the  same  sense,  and  both  of  them  to  the  design  of  the 
apostle  here,  without  taking  tlie  words  in  one  or  both  of  them  very  figuratively. 
St.  Paul  here  seems  to  obviate  an  objection,  that  might  be  made  against  his  dis- 
suasion from  marriage,  viz.  that  it  might  be  an  indecency  one  sliould  be  guilty  of, 
if  one  should  live  unmarried  past  one's  prime,  and  afterwards  be  forced  to  marry. 
To  which  he  answers.  That  nobody  should  abstain,  upon  the  account  of  being 
a  Christian,  but  those,  who  are  of  steady  resolutions,  are  at  their  own  disposal, 
and  have  fully  determined  it  in  their  own  minds. 

37  «  KaAcuf  here,  as  in  ver.  1,  8,  and  26,  signifies  not  simply  good,  but  preferable. 

38  •■  Haffievo;  being  taken  in  the  sense  beforenieniioned,  it  is  necessary,  in  this 
verse,  to  follow  the  copies,  which  read  ya/jil^wv,  "  marrying,"  for  Ixya/^i'^wv, 
•' giving  in  marriage." 


Chap.  VIII.  /.  Connlkians.  121 

SECTION  IV. 
CHAPTER  VIII.  1—13. 

CONTENTS. 
This  section  is  concerning  the  eating  things  offered  to  idols; 
wherein  one  may  guess,  by  St.  Paul's  answer,  that  they  had  writ 
to  him,  that  they  knew  their  Christian  liberty  herein,  that  they 
knew  that  an  idol  was  nothing ;  and,  therefore,  that  they  did  well 
to  show  their  knowledge  of  the  nullity  of  the  heathen  gods,  and 
their  disregard  of  them,  by  eating  promiscuously,  and  without 
scruple,  things  offered  to  them.  Upon  which,  the  design  of  the 
apostle  here  seems  to  be,  to  take  down  their  opinion  of  their 
knowledge,  by  showing  them,  that,  notwithstanding  all  the  know- 
ledge they  presumed  on,  and  were  puffed  up  with,  yet  the  eating 
of  those  sacrifices  did  not  recommend  them  to  God ;  vid.  ver.  8, 
and  that  they  might  sin  in  their  want  of  charity,  by  offending 
their  weak  brother.  This  seems  plainly,  from  ver.  1 — 3,  and  11, 
12,  to  be  the  design  of  the  apostle's  answer  here,  and  not  to  re- 
solve the  case,  of  eating  things  offered  to  idols,  in  its  full  latitude. 
For  then  he  would  liave  prosecuted  it  more  at  large  here,  and  not 
have  deferred  the  doing  of  it  to  chap,  x.,  where,  imder  another 
head,  he  treats  of  it  more  particularly. 

TEXT. 

1  Now  as  touching  things  offered  unto  idols^  we  know  that  we  all  have 
knowledge.     Knowledge  puffeth  up,  but  charity  edifieth. 

2  (And  if  any  man  think,  that  he  knoweth  any  thing,  he  knoweth 
nothing  yet,  as  he  ought  to  know. 

PARAPH  rxASE. 

1  As  for  things  offered  up  unto  idols,  it  must  not  be  questioned 
but  that  every  one  of  you,  who  stand  so  much  ujoon  your 
knowledge,  know  that  the  imaginary  gods,  to  whom  the  Gen- 
tiles sacrifice,  are  not  in  reality  gods,  but  mere  fictions;  but, 
with  this,  pray  remember,  that  such  a  knowledge,  or  opinion 
of  their  knowledge,  swells  men  with  pride  and  vanity.  But 
charity  it  is,  that  improves  and  advances  men  in  Christianity ". 

^  (But,  if  any  one  be  conceited  of  his  own  knowledge,  as  if 
Christianity  were  a  science  for  speculation  and  dispute,  he  knows 

NOTE. 

1  '  lociiiiiiiiue  ilie  thread  ot  the  .i|niblk's  tlibcoiniu,  the  7th  vei^c  must  he  read  as 
joined  to  the  lit,  aiul  all  between  looked  on  a.-5  a  j>arenthesif. 


122  /.  Corinthians.  Chap.  VIII. 

TEXT. 

3  But  if  any  man  love  God,  the  same  is  known  of  him, 

4  As  concerning,  therefore,  the  eating  of  those  things  that  are  offered 
in  sacrifice  unto  idols,  we  know  that  an  idol  is  nothing  in  the  world, 
and  that  there  is  none  other  God  but  one. 

5  For,  though  there  be  that  are  called  gods,  whether  in  heaven,  or  in 
earth,  as  there  be  gods  many,  and  lords  many, 

6  But  to  us  there  is  but  one  God,  the  Father,  of  whom  are  all  things, 
and  we  in  him  ;  and  one  Lord  Jesus  Christ,  by  whom  are  all  things, 
and  we  by  him.) 

7  Howbeit  there  is  not  in  every  man  that  knowledge :  for  some,  with 

PARAPHRASE. 

3  nothing  yet  of  Christianity,  as  he  ought  to  know  it.  But  if 
any  one  love  God,  and  consequently  his  neighbour  for  God's 
sake,  such  an  one  is  made  to  know  ^,  or  has  got  true  knowledge 

4  from  God  himself.  To  the  question,  then,  of  eating  things 
offered  to  idols,  I  know,  as  well  as  you,  that  an  idol,  i.  e.  that 
the  fictitious  gods,  whose  images  are  in  the  heathen  temples, 
are  no  real  beings  in  the  world ;  and  there  is  in  truth  no  other 

5  but  one  God.  For  though  there  be  many  imaginary  nominal 
gods,  both  in  heaven  and  earth '^,  as  are  indeed  all  their  many 

6  gods,  and  many  lords,  which  are  merely  titular  ;  Yet  to  us 
Christians  there  is  but  one  God,  the  Father  and  the  Author 
of  all  things,  to  whom  alone  we  address  all  our  worship  and 
service;  and  but  one  Lord,  viz.  Jesus  Christ,  by  whom  all 
things  come  from  God  to  us,  and  by  whom  we  have  access  to 

7  the  Father).     For  notwithstanding  all  the  great  pretences  to 

NOTES. 

3  •>  "Eyvo  j-ai,  "  is  made  to  know,  or  is  taught."  The  apostle,  though  writing  in 
Greek,  yet  often  uses  the  Greek  verbs  according  to  the  Hebrew  conjugations. 
So  chap.  xiii.  12,  ir.rpuxjaixat,  which,  according  to  tiie  Greek  propriety,  signifies, 
"  I  shall  be  known,"  is  used  for,  "  I  shall  be  made  to  know ;"  and  so,  Gal.  iv. 
9,  yvojffS/vTEf  is  put  to  signify,  "  being  taught." 

6  ' "  In  lieaven  and  earth."  The  heathens  had  supreme  sovereign  gods,  wiiom 
they  supposed  eternal,  remaining  always  in  the  heavens  ;  tiiose  were  called  ©jo), 
gods  :  they  had  besides  another  order  of  inferior  gods,  "  gods  upon  earth,"  who, 
by  the  will  and  direction  of  the  he.'ivenly  gods,  governed  terrestrial  thiugs,  and 
were  the  mediators  between  the  supreme,  heavenly  gods  and  men,  without 
whom  there  could  be  no  communication  between  them.  These  were  called  in 
Scripture,  Baalim,  i.  e.  Lords  :  and  by  the  Greeks,  Aai/xovef.  To  this  the  apostle 
alludes  here,  saying,  though  there  be,  in  the  opinion  of  the  heathens,  "  gods 
many,"  i.  e.  many  celestial,  sovereign  gods,  in  liea\'en  :  and  "  lords  many,  j.  e. 
many  Baalim,"  or  Lords-agent,  and  presidents  over  earthly  thiugs;  yet  to  us, 
Christians,  there  is  but  one  sovereign  God,  the  Father,  of  whom  are  all  things, 
and  to  whom,  as  supreme,  we  are  to  direct  all  our  services  :  and  but  one  Lord- 
agent,  Jesus  Christ,  by  whom  are  all  things,  that  come  from  the  Fatlier  to  us, 
aud  through  whom  alone  we  find  access  unto  him.  Mcde's  Disc,  on  2  Pet.  ii. 
1.  or  Disc.  43.  p.  242. 


Chap.  VIII.  /.  Corinthians.  123 

TEXT. 

conscience  of  the  idol,  unto  this  hour,  eat  it  as  a  thing  offered  unto 
an  idol;  and  their  conscience,  being  weak,  is  defiled. 

8  But  meat  comniendeth  us  not  to  God :  for  neither,  if  we  eat,  are 
we  the  better ;  neither,  if  we  eat  not,  are  Me  the  worse. 

9  But  take  heed,  lest,  by  any  means,  this  liberty  of  yours  become  a 
stumbling-block  to  them  that  are  weak. 

10  For,  if  any  man  see  thee,  which  hast  knowledge,  sit  at  meat  in  the 
idol's  temple,  shall  not  the  conscience  of  him,  which  is  weak,  be 
emboldened  to  eat  those  things  which  are  offered  to  idols  ? 

I  1   And,  through   thy  knowledge,  shall  the  weak  brotlier  perish,  for 

whom  Christ  died  } 
1 2  But,  when  ye  sin  so  against  the  brethren,  and  wound  their  weak 
conscience,  ye  sin  against  Christ. 

PARAPHRASE, 
knowledge,  that  are  amongst  you,  every  one  doth  not  know, 
that  the  gods  of  the  heathens  are  but  imaginations  of  the 
fancy,  mere  nothing.  Some  to  this  day,  conscious  to  them- 
selves that  they  think  those  idols  to  be  real  deities,  eat  things 
sacrificed  to  them,  as  sacrificed  to  real  deities;  whereby 
doing  that  which  they,  in  their  consciences,  not  yet  suffici- 
ently enlightened,   think  to  be  unlawful,  are  guilty  of  sin. 

8  Food,  of  what  kind  soever,  makes  not  God  regard  us ''.  For 
neither,  if  in  knowledge,  and  full  persuasion,  that  an  idol  is 
nothing,  we  eat  things  offered  to  idols,  do  we  thereby  add 
any  thing  to  Christianity :  or  if,  not  being  so  well  informed, 
we  are  scrupulous,  and  forbear,  are  we  the  worse  Christians, 

9  or  are  lessened  by  iX.".  But  this  you  knowing  men  ought  to 
take  especial  care  of:  that  the  power  of  freedom  you  have 
to  eat,  be  not  made  such  an  use  of,  as  to  become  a  stumbling- 
block  to  weaker  Christians,  who  are  not  convinced  of  that 

10  liberty.  For  if  such  an  one  shall  see  thee,  who  hast  this 
knowledge  of  thy  liberty,  sit  feasting  in  an  idol-temple,  shall 
not  his  weak  conscience,  not  thoroughly  instructed  in  the 
matter  of  idols,  be  drawn  in  by  thy  example  to  eat  what 
is  offered  to  idols,  though  he,  in  his  conscience,  doubt  of 

II  its  lawfulness.?  And  thus  thy  weak  brother,  for  whom  Christ 
died,  is  destroyed  by  thy  knowledge,  wherewith  thou  justifies! 

12  thy  eating.  But  when  you  sin  thus  against  your  brethren, 
and  wound  their  weak  consciences,  you  sin  against  Christ. 

NOTES. 
8  *  Oa  wa^!^r,(Ti,  scts  US  not  before  God,  i.  e.  to  be  taken  notice  of  by  him. 

'  It  cannot  be  supposed,  that  St.  Paul,  in  answer  to  a  letter  of  the  Corinthians, 
should  tell  then),  that,  if  they  cat  things  offered  to  idols,  tlicy  were  not  the 
better;  or,  if  they  eat  not,  were  not  the  worse,  unless  they  had  expressed  some 
opinion  of  ijood  in  eating. 


124  /.  Corinthians.  Chap.  IX. 

TEXT. 
13  Wherefore,  if  meat  make  my  brother  to  offend,  I  will  eat  no  flesh, 
while  the  world  standeth,  lest  I  make  my  brother  to  ofl'end. 

PARAPHRASE. 
13  Wherefore,  if  meat  make  my  brother  offend,  I  will  never  more 
eat  fleshj  to  avoid  making  my  brother  offend. 


SECTION  V. 
CHAPTER  IX.  1—27. 

CONTEXTS. 
St.  Paul  had  preached  the  Gospel  at  Corinth  about  two  years, 
in  all  which  time  he  had  taken  nothing  of  them,  2  Cor.  xi.  7 — 9. 
This  by  some  of  the  opposite  faction,  and  particularly,  as  we  may 
suppose,  by  their  leader,  was  made  use  of  to  call  in  question  his 
apostleship,  2  Cor.  xi.  5,  6.  For  why,  if  he  were  an  apostle,  should 
he  not  use  the  power  of  an  apostle,  to  demand  maintenance  where 
he  preached  ?  In  this  section,  St.  Paul  vindicates  his  apostleship, 
and,  in  answer  to  these  inquirers,  gives  the  reason  why,  though  he 
had  a  right  to  maintenance,  yet  he  preached  gratis  to  the  Corin- 
thians. My  answer,  says  he  to  these  inquisitors,  is,  that  though, 
as  being  an  apostle,  I  know  that  I  have  a  right  to  maintenance  as 
well  as  Peter,  or  any  other  of  the  apostles,  who  all  have  a  right, 
as  is  evident  from  reason  and  from  Scripture ;  yet  I  never  have, 
nor  shall  make  use  of  my  privilege  amongst  you,  for  fear  that,  if 
it  cost  you  any  thing,  that  should  hinder  the  effect  of  my  preach- 
ing :  I  would  neglect  nothing  that  might  promote  the  Gospel. 
For  I  do  not  content  myself  with  doing  barely  what  is  my  duty ; 
for,  by  my  extraordinary  call  and  commission,  it  is  now  incumbent 
on  me  to  preach  the  Gospel ;  but  I  endeavour  to  excel  in  my 
ministry,  and  not  to  execute  my  commission  covertly,  and  just 
enough  to  serve  the  turn.  For  if  those,  who,  in  the  Agonistic 
games,  aiming  at  victory,  to  obtain  only  a  corruptible  crown,  deny 
themselves  in  eating  and  drinking  and  other  pleasures,  how  much 
more  does  the  eternal  crown  of  glory  deserve  that  we  should 
do  our  utmost  to  obtain  it  ?  To  be  as  careful  in  not  indulging 
our  bodies,  in  denying  our  pleasures,  in  doing  every  thing  we 
could  in  order  to  get  it,  as  if  there  were  but  one  that  should  have 
it  ?     Wonder  not,  therefore,  if  I,  having  this  in  view,  neglect  my 


Chap.  IX.  /.  Corinthians.  12.5 

body,  and  those  outward  conveniencies,  that  I,  as  an  apostle  sent 
to  preach  the  Gospel,  might  claim  and  make  use  of:  wonder  not 
that  I  prefer  the  propagating  of  the  Gospel,  and  making  of  con- 
verts, to  all  care  and  regard  of  myself.  This  seems  the  design  of 
the  apostle,  and  will  give  light  to  the  following  discourse,  which 
we  shall  now  take  in  the  order  St.  Paul  writ  it. 


TEXT. 

1  Am  I  not  an  apostle .''  Am  I  not  free  ?  Have  I  not  seen  Jesus 
Christ,  our  Lord  ?     Are  not  you  my  work  in  the  Lord  ? 

2  If  I  be  not  ;in  apostle  unto  others,  yet  doubtless  I  am  to  you :  for 
the  seal  of  mine  apostleship  are  ye  in  the  Lord. 

3  Mine  answer  to  them  that  do  examine  me  is  this : 

4  Have  we  not  power  to  eat  and  to  drink  ? 

5  Have  we  not  power  to  lead  about  a  sister,  a  wife,  as  well  as  other 
apostles,  and  as  the  brethren  of  the  Lord,  and  Cephas  ? 

6  Or  I  only,  and  Barnabas,  have  not  we  power  to  forbear  working  ? 

7  Who  goeth  a  warfare  any  time  at  his  own  charges  }  Who  planteth 
a  vineyard,  and  eateth  not  of  tlie  fruit  thereof  ?  Or  who  feedeth 
the  flock,  and  eateth  not  of  the  milk  of  the  flock  > 

PARAPHRASE. 

1  Am  I  not  an  apostle  ?  And  am  I  not  at  liberty  %  as  much  as 
any  other  of  the  apostles,  to  make  use  of  the  privilege  due  to 
that  office  ?  Have  I  not  had  the  favour  to  see  Jesus  Christ, 
our  Lord,  after  an  extraordinary  manner?  And  are  not 
you  yourselves,  whom  I  have  converted,  an  evidence  of  the 

2  success  of  my  employment  in  the  Gospel  ?  If  others  should 
question  my  being  an  apostle,  you  at  least  cannot  doubt  of  it : 
your  conversion  to  Christianity  is,  as  it  were,  a  seal  set  to  it, 

3  to  make  good  the  truth  of  my  apostleship.     This,  then,  is  my 

4  answer  to  those  who  set  up  an  inquisition  upon  me :  Have 

5  not  I  a  right  to  meat  and  drink  where  I  preach  ?  Have  not  I 
and  Barnabas  a  power  to  take  along  with  us,  in  our  travelling 
to  propagate  the  Gospel,  a  Christian  woman '',  to  provide  our 
conveniences,  and  be  serviceable  to  us,  as  well  as  Peter  and 

6  the  brethren  of  the  Lord,  and  the  rest  of  the  apostles  ?  Or  is 
it  I  only,  and  Barnabas,  who  are  excluded  from  the  privilege 

7  of  being  maintained  without  working  ?     Who  goes  to  the  war 

NOTES. 

1  »  It  was  a  law  amoiip;Pt  tlie  Jews  not  to  receive  alms  from  the  Gentiles. 

5  ''There  were  not  in  tiiose  parts,  as  among  us,  inus,  where  travellers  might  have 

their  conveniences  ;  and  strangeis  conld  not  be  accommodated  witii  necessaries, 

unless  they  had  somcliody  with  iheni  to  take  that  care,  and  provide  lor  them. 

Tliey,  who  wouhl  mal;e  it  tlieir  business  to  preach,  and  neglect  this,  must  needs 

suffer  great  liardships. 


126  /.  Corinthians.  Chap.  IX. 

TEXT. 

8  Say  I  these  things  as  a  man  ?  Or  saith  not  the  law  the  same  also  ? 

9  For  it  is  ^n•itten  in  the  law  of  Moses,  "  Thou  shalt  not  muzzle  the 
mouth  of  the  ox  that  treadeth  out  the  corn."  Doth  God  take  care 
for  oxen  } 

1 0  Or  saith  he  it  altogether  for  our  sakes  .''  For  our  sakes,  no  doubt, 
this  is  written  :  that  he  that  plougheth  should  plough  in  hope  ;  and 
that  he  that  thresheth  in  hope  should  be  partaker  of  his  hope. 

11  If  we  have  sown  unto  you  spiritual  things,  is  it  a  great  thing  if  we 
shall  reap  your  carnal  things  ? 

12  If  others  be  partakers  of  this  power  over  you,  are  not  we  rather? 
Nevertheless,  we  have  not  used  this  power,  but  suifer  all  things,  lest 
we  should  hinder  the  Gospel  of  Christ. 

13  Do  ye  not  know,  that  they  which  minister  about  holy  things,  live 
of  the  things  of  the  temple .''  And  they  which  wait  at  the  altar, 
are  partakers  with  the  altar  .'' 

PARAPHRASE, 
any  where,  and  serves  as  a  soldier,  at  his  own  charges  ?     Who 
planteth  a  vineyard,  and  eateth  not  of  the  fruit  thereof  ?     Who 

8  feedeth  a  flock,  and  eateth  not  of  the  milk  ?  This  is  allowed 
to  be  reason,  that  those  who  are  so  employed  should  be  main- 
tained by  their  employments ;  and  so  likewise  a  preacher  of 
the  Gospel.  But  I  say  not  this  barely  upon  the  principles 
of  human  reason  ;  revelation  teaches  the  same  thing  in  the 

9  law  of  Moses :  \Vhere  it  is  said,  "  Thou  shalt  muzzle  not 
the  mouth  of  the  ox  that  treadeth  out  the  corn.""     Doth  God 

10  take  care  to  provide  so  particularly  for  oxen  by  a  law?  No, 
certainly ;  it  is  said  particularly  for  our  sakes,  and  not  for 
oxen:  that  he  who  sows  may  sow  in  hope  of  enjoying  the 
fruits  of  his  labour  at  harvest,  and  may  then  thrash  out,  and 

11  eat  the  corn  he  hoped  for.  If  we  have  sowed  to  you  spiritual 
things,  in  preaching  the  Gospel  to  you,  is  it  unreasonable  that 
we  should  expect  a  little  meat  and  drink  from  you,  a  little 

12  share  of  your  carnal  things  ?  If  any  partake  of  this  power 
over  you ",  why  not  we  much  rather  ?  But  I  made  no  use  of 
it,  but  bear  with  any  thing,  that  I  may  avoid  all  Iiinderance 

13  to  the  progress  of  the  Gospel.  Do  ye  not  know  that  they, 
Avho  in  the  temple  serve  about  holy  things,  live  upon  those 

NOTE. 

12  *  For  ryj;  l^ouaia;,  I  should  incline  to  read,  Ttj;  oCc-ia;,  if  there  he,  as  Vossius  says, 
any  mss.  to  authorise  it ;  and  then  the  words  will  run  thus  :  "  If  any  partake  of 
your  substance."  This  better  suits  the  foregoing  words,  and  needs  not  the  addi- 
tion of  the  word,  this,  to  be  inserted  in  the  translation,  which,  with  difficulty 
enough,  makes  it  refer  to  a  power  which  he  was  not  here  speaking  of,  but  stands 
eight  verses  off:  besides,  in  these  words,  St.  Paul  seems  to  glance  at  what  they 
suffered  from  the  false  apostle,  who  did  not  only  pretend  (o  power  of  main- 
tenance, bnt  did  actually  devour  thoni :  vid.  2  Cor.  xi.  20. 


Chap.  IX.  /.  Coi'mthians.  127 

TEXT. 

14  Even  so  hatli  the  Lord  ordained,  that  they  which  preach  the  Gospel 
should  live  of  the  Gospel. 

1.5  But  I  have  used  none  of  these  things  :  neither  have  I  written  these 
things  that  it  should  be  so  done  unto  me.  For  it  were  better  for 
me  to  die,  than  that  any  man  should  make  my  glorying  void. 

IG  For  though  I  preach  the  Gospel,  I  have  nothing  to  glory  of;  for 
necessity  is  laid  upon  me ;  yea,  woe  is  unto  me  if  I  preach  not  the 
Gospel. 

17  For  if  I  do  this  thing  willingly,  I  have  a  reward  ;  but  if  against  my 
will,  a  dispensation  of  the  Gospel  is  committed  uato  me. 

18  What  is  my  reward  then  ?  Verily,  that  when  I  preach  the  Gospel, 
I  may  make  the  Gospel  of  Christ  without  charge,  that  I  abuse  not 
my  power  in  the  Gospel. 

1.0  For  though  I  be  free  from  all  men,  yet  have  I  made  myself  servant 
unto  all,  that  I  might  gain  the  more. 

20  And  imto  the  Jews  I  became  as  a  3e\\,  that  I  might  gain  the  Jews  ; 
to  them  that  are  under  the  law,  as  under  the  law,  that  I  might  gain 
them  that  are  under  the  law ; 

21  To  them  that  are  without  law,  as  without  law,  (being  not  without 
law  to  God,  but  under  the  law  to  Christ)  that  I  might  gain  them 
that  are  without  law. 

PARAPHRASE. 
holy  things  ?  and  they,  who  wait  at  the  altar,  are  partakers 
14<  with  the  altar?     So  has  the  Lord  ordained,  that  they,  who 

15  preach  the  Gospel,  should  live  of  the  Gospel.  But  though, 
as  an  apostle  and  preacher  of  the  Gospel,  I  have,  as  you  see, 
a  right  to  maintenance,  yet  I  have  not  taken  it :  neither  have  I 
Avritten  this  to  demand  it.  For  1  had  rather  perish  for  want 
than  be  deprived  of  what  I  glory  in,  viz.  preaching  the  Gospel 

IG  freely.  For  if  I  preach  the  Gospel,  I  do  barely  my  duty,  but 
have  nothing  to  glory  in  :  for  I  am  under  an  obligation  and 
command  to  preach  '^ ;  and  woe  be  to  me  if  I  preach  not  the 

17  Gospel.  Which,  if  I  do  willingly,  I  shall  have  a  reward:  if 
unwillingly,  the  dispensation  is  nevertheless  intrusted  to  me, 

18  and  ye  ought  to  hear  me  as  an  apostle.  How,  therefore,  do 
I  make  it  turn  to  account  to  myself?  Even  thus  ;  if  I  preach 
the  Gospel  of  Christ  of  free  cost,  so  that  I  exact  not  the 

19  maintenance  I  have  a  right  to  by  the  Gospel.  For  being 
under  no  obligation  to  any  man,  I  yet  subject  myself  to  every 
one,  to  the  end  that  1  may  make  the  more  converts  to  Christ. 

20  To  the  Jews,  and  those  under  the  law  of  Moses,  I  became 
as  a  Jew,  and  one  under  that  law,  that  I  might  gain  the  Jews, 

21  and  those  under  the  law  ;  To  those  without  the  law  of  jMoses, 

NOTE. 
Ifj  ''  Vid.  Acts  x.\li.  I.') — 21. 


128  /.  Corhithians.  Chap.  IX. 

TEXT. 

22  To  the  weak  became  I  as  weak^  tliat  I  might  gain  tlie  weak  :  I  am 
made  all  things  to  all  men,  that  I  might  by  all  means  save  some. 

23  And  this  I  do  for  the  Gospel's  sake,  that  I  might  be  partaker  thereof 
with  you. 

24  Know  ye  not  that  they  which  run  in  a  race  run  all^  but  one  receiveth 
the  prize  .-^     So  ruu^  that  ye  may  obtain. 

25  And  every  man  that  striveth  for  the  mastery  is  temperate  in  all 
things :  now  they  do  it  to  obtain  a  corruptible  crown,  but  we  an 
incorruptible. 

26  I  therefore  so  run,  not  as  uncertainly :  so  fight  I,  not  as  one  that 
beateth  the  air. 

2/  But  I  keep  under  my  body,  and  bring  it  into  subjection ;  lest  that 
by  any  means,  when  I  have  preached  to  others,  I  myself  should  be  a 
castaway. 

PARAPHRASE. 

I  applied  myself,  as  one  not  under  that  law,  (not,  indeed,  as 
if  [  were  under  no  law  to  God,  but  as  obeying  and  following 
the  law  of  Christ)  that  I  might  gain  those  who  were  with- 

22  out  the  law.  To  the  weak  I  became  as  weak,  that  I  might 
gain  the  weak  :  I  became  all  things  to  all  men,  that  I  might 
leave  no  lawful  thing  untried,  whereby  I  might  save  people 

23  of  all  sorts.     And  this  I  do  for  the  Gospel's  sake,  that  I  my- 

24  self  may  share  in  the  benefits  of  the  Gospel.  Know  ye  not 
that  they  who  run  a  race,  run  not  lazily,  but  with  their  utmost 
force  ?  They  all  endeavour  to  be  first,  because  there  is  but 
one  that  gets  the  prize.  It  is  not  enough  for  you  to  run,  but 
so  to  run  that  ye  may  obtain:  which  they  cannot  do,  who 
nmning  only,  because  they  are  bid,  do  not  run  with  all  their 

25  raio-ht.  They,  who  propose  to  themselves  the  getting  the 
garland  in  your  games,  readily  submit  themselves  to  severe 
rules  of  exercise  and  abstinence :  and  yet  theirs  is  but  a  fading, 
transitory  crown  ;  that,  which  -we  propose  to  ourselves,  is  ever- 
lasting, and  therefore  deserves  that  we  should  endure  greater 

26  hardships  for  it.  I  therefore  so  run  as  not  to  leave  it  to  un- 
certainty.    I  do  what  I  do,  not  as  one  who  fences  for  exercise 

27  or  ostentation  ;  But  I  really  and  in  earnest  keep  under  my 
body,  and  entirely  enslave  it  to  the  service  of  the  Gospel,  with- 
out allowing  any  thing  to  the  exigencies  of  this  animal  life, 
which  may  be  the  least  hinderance  to  the  propagation  of  the 
Gospel ;  lest  that  I,  who  preach  to  bring  others  into  the  kingdom 
of  Heaven,  should  be  disapproved  of,  and  rejected  myself. 


Cliap.  X.  /.  Connihians.  \'i9 


SECTION  VI.     NO.  1 


CHAPTER  X.  1—22. 

CONTENTS. 

It  seems,  by  M'liat  he  here  says,  as  if  the  Corinthians  had  told 
St.  Paul,  that  the  temptations  and  constraints  they  were  under,  of 
going  to  their  fieathen  neighbours'  feasts  upon  their  sacrifices, 
were  so  many  and  so  great,  that  there  was  no  avoiding  it ;  and, 
therefore,  they  thouglit  they  might  go  to  them  without  any  offence 
to  God,  or  danger  to  themselves,  since  they  were  the  people  of 
God,  purged  from  sin  by  baptism,  and  fenced  against  it,  by  par- 
taking of  the  body  and  blood  of  Christ  in  the  Lord's  supper.  To 
which  St.  Paul  answers,  that,  notwithstanding  their  baptism  and 
partaking  of  that  spiritual  meat  and  drink,  yet  they,  as  well  as 
the  Jews  of  old  did,  might  sin,  and  draw  on  themselves  destruction 
from  the  hand  of  God :  that  eating  of  things  that  were  known, 
and  owned,  to  be  ufFcrcd  to  idols,  was  partaking  in  the  idolatrous 
worship ;  and,  therefore,  they  were  to  prefer  even  the  danger  of 
persecution  before  such  a  comjjliance ;  for  God  would  find  a  way 
for  them  to  escape. 

TEXT. 

1  Moreover,  bretliren,  I  would  not  that  j^e  should  be  ignorant  how 
that  all  our  fathers  were  under  the  cloud,  and  all  passed  through 
tlie  sea; 

2  And  were  all  baptized,  unto  Moses,  in  the  cloud,  and  in  the  sea  ; 


PARAPHRASE. 

1  I  would  not  have  you  ignorant,  brethren,  that  all  our  fathers, 
the  whole  congregation  of  the  children  of  Israel,  at  their 
coming  out  of  Egypt,  were,  all  to  a  man,  under  the  cloud,  and 

2  all  passed  through  the  sea;  And  were  all,  by  this  baptism  % 
in  the  cloud,  and  passing  through  the  water,  initiated  into  the 
Mosaical  institution  and  government,  by  these  two  miracles  of 


NOTE. 

2  »  The  apostle  calls  it  bapti'^m,  which  is  the  initiating  ceremony  into  both  tho 

Jewish  and  Christian  chuicli :  and  the  cloud  and  the  sea,  both  btinp;  nothing  but 

water,  are  well  suited  to  that  typical  representation  ;  and  that  the  children  uf 

Israel  were  washed  with  rain  from  the  cloud,  may  be  collected  from  Psal.  Ixviii.y. 

VOL.  VIII.  K 


130  /.  Corinthians.  Chap.  X. 

TEXT. 

3  And  did  all  eat  the  same  spiritual  meat ; 

4  And  did  all  drink  the  same  spiritual  drink  :    (for  they  drank  of  that 
spiritual  rock  that  followed  tliem :  and  that  rock  ivas  Christ.) 

5  But  with  manj'  of  them  God  was  not  well  pleased :  for  they  were 
overthrown  in  the  wilderness. 

6  Now  these  things  were  our  examples,  to  the  intent  we  should  not 
lust  after  evil  things,  as  they  also  lusted. 

7  Neither  be  ye  idolaters,  as  were  some  of  them  ;  as  it  is  written.  The 
people  sat  dovrn  to  eat  and  drink,  and  rose  up  to  plav. 


PARAPHRASE. 

3  the  cloud  and  the  sea.     And  they  all  eat  the  same  meat,  which 

4  had  a  typical  and  spiritual  signification ;  And  they  all  drank 
the  same  spiritual,  typical  drink,  which  came  out  of  the  rock, 
and  followed  them,  which  rock  typified  Chi'ist :  all  which  were 
typical  representations  of  Christ,  as  well  as  the  bread  and  wine, 
which  we  eat  and  drink  in  the  Lord"*s  supper,  are  typical  re- 

5  presentations  of  him.  But  yet,  though  every  one  of  the  chil- 
dren of  Israel  that  came  out  of  Egypt,  were  thus  solemnly 
separated  from  the  rest  of  the  profane,  idolatrous  world,  and 
Averc  made  God^s  peculiar  people,  sanctified  and  holy,  every 
one  of  them  to  himself,  and  members  of  his  church  :  nay, 
though  they  did  all ''  partake  of  tlie  same  meat,  and  the  same 
drink,  which  did  typically  represent  Christ,  yet  they  were  not 
thereby  privileged  from  sin  :  but  great  numbers  of  them  pro- 
voked God,  and  were  destroyed  in  the  wilderness,  for  their 

6  disobedience.  Now  tliese  things  were  set  as  patterns  to  us, 
that  we,  warned  by  these  examples^  should  not  set  our  minds 
a-longing,  as  th.ey  did,  after  meats',  that  would  be  safer  let 

7  alone.  Neither  be  ye  idolaters,  as  were  some  of  them  ;  as  it 
is  written,  "  The  people  sat  down  to  eat  and  drink,  and  rose 

NOTES. 

5  **  It  may  be  observed  here  that  St.  Paul,  speakuig  of  tlic  Israelites,  uses  the  word 
■BavTs;,  all,  five  times  in  the  four  foregoing  verses  ;  besides  that,  he  carefully  says, 
TO  ai/To  ^pw/jic,  the  same  meat,  and  to  mtI  nro^ua,  the  same  drink,  which  we  cannot 
suppose  to  be  done  by  chance,  but  emphatically  to  signify  to  the  Corinthians,  who, 
probably,  presumed  too  much  upon  their  baptisu),  and  eating  the  Lord's  supper,  as 
if  that  were  enough  to  keep  them  right  in  the  sight  of  God :  that  though  the 
Israelites,  all  to  a  man,  eat  the  very  same  spiritual  food,  and,  all  to  a  man,  drank 
the  very  same  spiritual  drink,  yet  they  were  not  all  to  a  man  preserved  ;  but 
many  of  them,  for  all  that,  sinned  and  fell  under  the  avenging  hand  of  God  in  the 
wilderness. 

6  «  KaxCi-,  "evil  things:"  the  fault  of  the  Israelites,  which  this  place  refers  to, 
seems  to  be  their  longing  for  fle.sh.  Numb,  xi.,  which  cost  many  of  them  their 
lives  :  and  that  whicli  he  warns  the  Corinthians  of  here,  is  their  great  propension 
to  the  pagan  sacrifice  feasts. 


Chap.  X.  /.  Corinthians.  LSI 

TEXT. 

8  Neither  let  us  commit  fornication,  as  some  of  them  committed,  and 
fell  in  one  day  three  and  twenty  tliousand. 

9  Neither  let  us  tempt  Christ,  as  some  of  them  also  tempted,  and  were 
destroyed  of  serpents. 

10  Neither  murmur  ye,  as  some  of  them  also  nuirmured,  and  \vcre 
destroyed  of  the  destroyer. 

11  Now  all  these  things  happened  unto  them  for  eiisamplos:  and  they 
are  written  for  our  admonition,  upon  whom  tlic  ends  of  the  world 
are  come. 

12  Wherefore,  let  him  that  thinketh  he  standeth  take  heed  lest  he  fall. 

13  There  hath  no  temptation  taken  you,  but  such  as  is  common  to  man  : 


PARAPHRASE. 

8  up  to  play''."     Neither  let  us  commit  fornicati(Hi,  as  some  of 
them  committed,  and  fell  in  one  day  three  and  twenty  thou- 

9  sand.     Neither  let  us  provoke  Christ,  as  some  of  them  pro- 

10  voked,  and  were  destroyed  of  serpents.  Neither  nuirnnir 
ye,  as  some  of  them  murmured,  and  were  destroyeil  of  the 

11  desti'oyer".  Now  all  these  things  *^  happened  to  the  Jews  for 
examples,  and  are  written  for  our  admonition,  upon   whom 

12  the  ends  of  the  ages  are  come^^.  Wherefore,  taught  by  these 
examples,  let  him  that  thinks  himself  safe,  by  being  in  the 
church,  and  partaking  of  the  Christian  jsacraments,  take  heed 
lest  he  fall  into  sin,  and  so  destructicm  from  God  overtake 

13  him.      Hitherto,   the   temptations  you   have   met   with   have 


NOTES. 

7  ''  Play,  a.  e.  dance  ;    feastnig  and   dandng  usually  accompanied  tlie  heathen 
sacrifices. 

10  « 'OXoSpeuTof,  "  Destroyer,"  was  an  angel,  tliat  liad  the  power  to  destroy,  men- 
tioned  Exod.  xii.  23.     Hcb.  xi.  28. . 

11  •■  It  is  to  be  observed,  that  all  these  instances  mentioned  by  the  apostle,  of  de- 
struction which  came  upon  the  Israelites  who  were  in  covenant  with  God,  and 
partakers  in  those  typical  sacraments  aljove-nientioncd,  were  occasioned  by  their 
luxurious  appetites  about  meat  and  drink,  by  fornication,  and  by  idolatry,  sins 
which  the  Corinthians  were  inclined  to,  and  which  he  here  warns  them  against. 
K  So  I  think  to.  riK-n  towv  alo'nwv  should  be  rendered,  and  not,  contrary  to  gram- 
mar, "the  end  of  the  world  ;"  because  it  is  certain  that  Ti\r,  and  o-wT/aeij:  toS 
alwvo;,  or  Twv  a'wvwv,  cannot  signify  every  where,  as  we  render  it,  "  the  end  of 
the  world,"  which  denotes  but  one  certain  period  of  time,  for  the  world  can 
have  but  one  end;  whereas  these  words  signify,  in  dillerent  places,  dill'erent 
periods  of  time,  as  will  be  manifest  to  any  one  who  will  compare  these  texts 
where  they  occur,  viz.  Matt.  xiii.  .3'.),  10,  and  xxiv.  3,  and  xxviii.  20.  1  Cor.  x. 
11.  Hcb.  ix.  26.  It  may  be  worth  while,  therefore,  to  consider  whether  alwv 
hath  not  ordinarily  a  more  natural  signification  in  the  New  Testament,  by 
standing  for  a  considerable  length  of  time,  passing  under  some  one  remarkable 
dispensation. 

ICk.    <v 


152  /.  Corintliians.  Chap.  X. 

TEXT, 
but  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able ;  but  will,  with  the  temptation,  also  make  a  way  to 
escape,  that  ye  may  be  able  to  bear  it. 

14  Wherefore,  my  dearly  beloved,  flee  from  idolatry. 

15  1  speak  as  to  wise  men  :  judge  ye  what  I  say. 

16  The  cup  of  blessing,  which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ  ?  The  bread,  which  we  break,  is  it  not  the  commu- 
nion of  the  body  of  Christ  } 

17  For  we,  being  many,  are  one  bread  and  one  body:  for  we  are  all 
partakers  of  that  one  bread. 

1 S  Behold  Israel  after  the  flesh  :  are  not  they,  which  eat  of  the  sacrifices, 

partakers  of  the  altar  ? 
1 9  What  say  I  then  ?  that  the  idol  is  any  thing,  or  that  which  is  offered 

in  sacrifice  to  idols,  is  any  thing? 

PARAPHRASE. 

been  but  light  and  ordinary ;  if  you  should  come  to  be  pressed 
harder,  God,  who  is  faithful,  and  never  forsakes  those  who 
forsake  not  him,  will  not  suffer  you  to  be  tempted  above  your 
strength  ;  but  will  cither  enable  you  to  bear  the  persecution, 

14  or  open  you  a  way  out  of  it.  Therefore,  my  beloved,  take 
care  to  keep  off  from  idolatry',  .'ind  be  not  drawn  to  any  ap- 
proaches near  it,  by  any  temptation  or  persecution  whatso- 

15  ever.  You  are  satisfied  that  you  want  not  knowledge'' :  and 
therefore,  as  to  knowing  men,  I  appeal  to  you,  and  make  you 

16  judges  of  wjiat  I  am  going  to  say  in  the  case.  They,  who 
drink  of  the  cup  of  blessing',  which  we  bless  in  the  Lord's  sup- 
per, do  they  not  thereby  partake  of  the  benefits,  purchased  by 
Chrisfs  blood,  shed  for  them  upon  tlie  cross,  wliich  they  here 
symbolically  drink  ?  And  they,  who  eat  of  the  bread  broken 
^  there,  do  they  not  partake  in  the  sacrifice  of  the  body  of 

17  Christ,  and  profess  to  be  members  of  him  ?  For,  by  eating  of 
that  bread,  we,  though  many  in  number,  are  all  united,  and 
make  but  one  body,  as  many  grains  of  corn  are  united  into 

18  one  loaf.  See  how  it  is  among  the  Jews,  who  are  outwardly, 
according  to  the  flesh,  by  circumcision,  the  people  of  God. 
Among  them,  they,  who  eat  of  the  sacrifice,  are  partakers  of 
God's  table,  the  altar,  have  fellowship  with  him,  and  share  in 
the  benefit  of  the  sacrifice,  as  if  it   were  offered  for  them. 

19  Do  not  mistake  me,  as  if  I  hereby  said,  that  the  idols  of  the 
Gentiles  are  gods  in  reality  ;  or  that  the  things,  offered  to  them, 

NOTES. 

15  •"  Vid.  chap.  viii.  1. 

16  '  "  Cup  of  Blessing"  was  a  name  given  by  the  Jews  to  a  cup  of  wine,  which 
they  solemnly  drank  in  the  passover,  with  thanksgiving. 

^  This  was  also  taken  from  the  custom  of  the  Jews,  in  the  passover,  to  break  a 
cake  of  unleavened  bread. 


Chap.  X.  /.  Corinthians.  183 

TEXT, 

20  But  I  say,  that  the  things  which  the  Gentiles  sacrifice,  they  sacrifice 
to  devils,  and  not  to  God  :  and  I  would  not  that  je  should  have 
fellowship  with  devils. 

21  Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup  of  devils :  ye  can- 
not be  partakers  of  the  Lord's  table,  and  of  the  table  of  devils. 

22  Do  we  provoke  the  Lord  to  jealousy  ?  Are  we  stronger  than  he  ? 

PARAPHRASE, 
change  their  nature,  and  are  any  thing  really  different  from 
what  they  were  before,  so  as  to  affect  us  in  our  use  of  them '. 

20  No:  but  this  I  say,  that  the  things  which  the  Gentiles  sacri- 
iice,  they  sacrifice  to  devils,  and  not  to  God  ;  and  I  would  not 
that  you  should  have  fellowship,  and  be  in  league  with  devils, 
as  they,  who  by  eating  of  the  things  offered  to  them  enter  into 

21  covenant,  aUiance,  and  friendship  with  them.  You  cannot 
eat  and  drink  with  God,  as  friends  at  his  table,  in  the  eucha- 
rist,  and  entertain  familiarity  and  friendship  with  devils,  by 
eating  with  them,  and  partaking  of  the  sacrifices  offered  to 
them " :  You  cannot  be  Christians  and  idolaters  too  :  nor,  if 
you  should  endeavour  to  join  these  inconsistent  rites,  will  it 
avail  you  any  thing.  For  your  partaking  in  the  sacraments  of 
the  Christian  church  will  no  more  exempt  you  from  the  anger 
of  God,  and  punishment  due  to  your  idolatry,  than  the  eating 
of  the  spiritual  food,  and  drinking  of  the  spiritual  rock,  kept 
the  baptised  Israelites,  who  offended  God  by  their  idolatry,  or 

22  other  sins,  from  being  destroyed  in  the  wilderness.  Dare  you, 
then,  being  espoused  to  Christ,  provoke  the  Lord  to  jealous}', 
by  idolatry,  which  is  spiritual  whoredom  ?  Are  you  stronger 
than  he,  and  able  to  resist  him,  when  he  lets  loose  his  fury 
against  you  ? 

NOTES. 
19  'This  is  evident  from  what  he  says,  ver.  25,  27,  that  thhigs  offered  to  idols  may 

be  eaten  as  well  as  any  other  meat,  so  it  be  without  partaking  in  the  sacrifice, 

and  v.'ithout  scandal. 
21  "  It  is  plain,  by  what  the  apostle  says,  that  the  thiu^  he  speaks  against  here  is 

their  assisting  at  the  heathen  sacrifices,  or  at  least  at  the  feasts  in  their  temples 

upon  the  sacrifice,  which  was  a  federal  rite. 


loi  /.  CorintJiiuns.  Chap.  X. 

SECTION  VI.     NO.  2. 
CHAPTER  X.  23— XI.  1. 

CONTENTS. 

"We  have,  here,  another  of  his  arguments  against  things  of- 
fered to  idols,  wherein  he  shows  the  danger,  that  might  be  in  it, 
from  the  scandal  it  might  give :  supposing  it  a  thing  lawful  in  it- 
self. He  had  formerly  treated  of  this  subject,  ch.  viii.  so  far  as  to 
let  them  see,  that  there  was  no  good  nor  virtue  in  eating  thinijs 
offered  to  idols,  notwithstandmg  they  knew  that  idols  were  nothing, 
and  they  might  think,  that  their  free  eating,  without  scruple, 
showed  that  they  knew  their  freedom  in  the  Gospel,  that  they 
knew  that  idols  were  in  reality  nothing ;  and,  therefore,  they 
slighted  and  disregarded  them,  and  their  worship,  as  nothing ;  but 
that  there  might  be  evil  in  eatinor  bv  the  offence  it  misht  ffive  to 
weak  Christian?,  who  had  not  that  knowledge.  He  here  takes  up 
the  argument  of  scandal  again,  and  extends  it  to  Jews  and  Gen- 
tiles ;  vad.  ver.  32,  and  shows,  that  it  is  not  enough  to  justify  them, 
in  any  action,  that  the  thing  they  do  is  in  itself  lawful,  unless 
they  seek  in  it  the  glory  of  God,  and  the  good  of  others. 

TEXT. 

23  All  things  are  lawful  for  me,  but  all  things  are  not  expedient :  all 
things  are  lawful  for  me,  but  all  things  edify  not. 

24  Let  no  man  seek  his  own,  but  every  man  another's  wealth. 

25  Wliatsoever  is  sold  in  the  shambles,  that  eat,  asking  no  question  for 
conscience  sake. 

26  For  the  earth  is  tlie  Lord's,  and  the  fulness  thereof. 

27  If  any  of  them,  that  believe  not,  bid  you  to  a  feast,  and  ye  be  disposed 
to  go ;  whatsoever  is  set  before  you  eat,  asking  no  question  for  con- 
science sake. 

PARAPHRASE. 

23  Farther,  supposing  it  lawful  to  eat  things  offered  to  idols,  yet 
all  things  that  are  lawful  are  not  expedient:  things  that,  in 
themselves  are  lawful  for  me,  may  not  tend  to  the  edification 

24  of  others,  and  so  may  be  fit  to  be  forborn.  No  one  must  seek 
barely  his  own  private,  particular  interest  alone,  but  let  every 

25  one  seek  the  good  of  others  also.  Eat  whatever  is  sold  in  the 
shambles,  without  any  inquiry,  or  scruple,  whether  it  had  been 

26  offered  to  any  idol,  or  no.  For  the  earth,  and  all  therein,  are 
the  good  creatures  of  the  true  God,  given  by  him  to  men,  for 

27  their  use.     If  an  heathen  invite  you  to  an  entertainment,  and 


Chap.  XI.  /.  Corinthians.  13.5 

TEXT. 

28  But  if  any  man  say  unto  you,  "This  is  offered  in  sacrifice  unto  idols," 
eat  not,  for  liis  sake  that  sliowed  it,  and  for  conscience  sake.  For 
the  earth  is  the  Lord's,  and  the  fulness  thereof. 

29  Conscience,  I  say,  not  thine  own,  but  of  the  others:  for  why  is  my 
liberty  judged  of  another  man's  conscience  .'' 

30  For  if  I,  l)y  grace,  be  a  partaker,  why  am  I  evil  spoken  of  for  that 
for  which  I  give  thanks .'' 

3 1  Whether,  tlierefore,  ye  eat  or  drink,  or  whatsoever  ye  do,  do  all  to 
the  glory  of  God. 

32  Give  none  offence,  neither  to  the  Jews,  nor  to  the  Gentiles,  nor  to 
the  church  of  God  : 

33  Even  as  I  please  all  men  in  all  things,  not  seeking  mine  own  profit, 
but  the  profit  of  many,  that  they  may  be  saved. 

XI.  1 .  Be  ye  followers  of  me,  even  as  I  also  am  of  Christ. 

PARAPHRASE, 
you  go,  eat  whatever  is  set  before  you,  without  making  any 
question  or  scruple  about  it,  whether  it  liad  been  offered  in  sa- 

28  orifice,  or  no.  But  if  any  one  say  to  you,  "  This  was  offered 
in  sacrifice  to  an  idol,"  eat  it  not,  for  his  sake  that  mentioned 

29  it,  and  for  conscience  sake  ^.  Conscience,  I  say,  not  thine  own, 
(for  thou  knowest  thy  liberty,  and  that  an  idol  is  nothing) 
but  the  conscience  of  the  other.  For  why  should  I  use  my 
hberty  so,  that  another  man  should  in  conscience  think  I  offend- 

30  ed.'*  And  if  I,  with  thanksgiving,  partake  of  what  is  lawful 
for  me  to  eat,  why  do   I  order  the  matter  so,  that  I  am  ill- 

31  spoken  of,  for  that  which  I  bless  God  for  ?  Whether,  there- 
fore, ye  eat  or  drink,  or  whatever  you  do,  let  your  care  and  aim 

32  be  the  glory  of  God.  Give  no  offence  to  the  Jews,  by  giving 
them  occasion  to  think  that  Christians  are  permitted  to  worship 
heathen  idols ;  nor  to  the  Gentiles,  by  giving  them  occasion  to 
think  that  you  allow  their  idolatry,  by  partaking  of  their  sacri- 
fices ;  nor  to  weak  members  of  the  church  of  God,  by 
drawing  them,  by  your  examples,  to  eat  of  things  offered  to 
idols,  of  the  lawfulness  whereof  they  are  not  fully  satisfied. 

33  As  I  myself  do,  who  abridge  myself  of  many  conveniencies  of 
life,  to  comply  with  the  different  judgments  of  men,  and  gain 
the  good  opinion  of  others,  that  I  may  be  instrumental  to  the 

XI.   1.  salvation  of  as  many  as  is  possible.    Imitate  herein  my  ex- 

NOTE. 

28  *  The  repetition  of  these  words,  "  The  earth  is  the  Lord's,  aud  tiie  fulness 
thereof,"  does  so  manifestly  disturb  the  sense,  that  the  Syriac,  Arabic,  Vulgar, 
and  French  translations,  have  omitted  them,  and  are  justified  in  it  by  the  Alex- 
andrian, and  some  other  Greek  copies. 


136  /.  Corinthiatis.  Chap.  XI. 

PARAPHRASE, 
ample,  as  I  do  that  of  our  Lord  Christ,  who  neglected  himself 
for  the  salvation  of  others  ''. 

NOTE. 
1  '■  Rom.  XV.  3.  This  verse  seems  to  belong  to  the  precedent,  wherein  he  had 
proposed  himself  as  an  example,  and  therefore  this  verse  should  not  be  cut  off 
from  the  former  chapter.  In  what  St.  Paul  says,  in  this  and  the  preceding  verse, 
taken  together,  we  may  suppose,  lie  makes  some  reflection  on  the  false  apostle, 
whom  many  of  the  Corinthians  followed,  as  their  leader.  At  least  it  is  for  St. 
Paul's  justification,  that  he  proposes  himself  to  be  followed,  no  farther  than  as 
he  sought  the  good  of  others,  aud  not  bis  own,  and  had  Christ  for  his  pattern. 
Vid.  ch.  iv.  16. 


SECTION  VII. 
CHAPTER  XI.   2—16. 

CONTENTS. 


St.  Paul  commends  them  for  observing  the  orders  he  had  left 
with  them,  and  uses  arguments  to  justify  the  rule  he  had  given 
them,  that  women  should  not  pray,  or  prophesy,  in  their  assem- 
blies, uncovered ;  which,  it  seems,  there  was  some  contention 
about,  and  they  had  writ  to  him  to  be  resolved  in  it. 

TEXT. 

2  Now  I  praise  you,  brethren,  that  you  remember  me  in  all  things, 
and  keep  the  ordinances,  as  I  delivered  them  to  you. 

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  is  God. 

PARAPHRASE. 

2  I  commend  you,  brethren,  for  remembering  all  my  orders,  and 
for  retaining  those  rules  I  delivered  to  you,  when  I  was  with 

3  you.  Butforyourbetter  understanding  what  concerns  women  % 

NOTE. 

3  »  This,  about  women,  seeming  as  difficult  a  passage  as  most  in  St.  Paul's  epistles, 
I  crave  leave  to  premise  some  few  consideratious,  which  I  hope  may  conduce  to 
the  clearing  of  it. 

(1.)  It  is  to  be  observed,  that  it  was  flie  custom  for  women,  who  appeared  in 
public,  to  be  veiled,  ver.  13 — IG.    Therefore  it  could  be  no  question  at  all. 


Chap.  XI.  /.  Corinthians.  137 


TEXT. 


4  Every  man  praying,  or  proiihcsying,  having  his  liead  covered,  dis- 
honoureth  his  head. 


PARAPHRASE. 

in  your  assemblies,  you  are  to  take  notice,  that  Christ  is  the 
head  to  which  every  man  is  subjected,  and  the  man  is  the  head, 
to  which  every  woman  is  subjected ;  and  that  the  head,  or  su- 
perior, to  Christ  himself,  is  God.     Every  man,  that  prayeth. 


NOTE. 

whether  they  ought  to  be  veiled,  when  they  assisted  at  the  prayers  and  praises  in 
the  public  assemblies ;  or,  if  that  were  the  thing  intended  by  the  apostle,  it  had 
been  much  easier,  shorter,  and  plainer,  for  him  to  have  said,  that  "  Women 
should  be  covered  in  the  assemblies." 

(2.)  It  is  plain,  that  this  covering  the  head,  in  women,  is  restrained  to  some 
particular  actions,  which  they  performed  in  the  assembly,  e.Kpressed  by  the  words, 
"  praying  and  prophesying,"  ver.  4  and  .'>,  which,  whatever  they  signify,  must 
have  the  same  meaning,  when  applied  to  the  women,  in  the  5th  verse,  that  they 
have,  when  applied  to  the  men  in  the  4th  verse. 

It  will  possibly  be  objected,  "  If  women  were  to  be  veiled  in  the  assemblies, 
let  those  actions  be  wliat  they  will,  the  women,  joining  in  them,  were  still  to  be 
veiled. 

Answ.  This  would  be  plainly  so,  if  their  interpretation  were  to  be  followed, 
who  are  of  opinion,  that  by  "  praying  and  piophesying,"  here,  was  meant  to  be 
present  in  the  assembly,  and  joining  with  the  congregation,  in  the  prayers  that 
were  made,  or  hymns  that  were  sung,  or  in  hearing  the  reading  and  exposition 
of  the  Holy  Scriptures  there.  But  against  this,  that  the  hearing  of  preaching,  or 
prophesying,  was  never  called  "  preaching,  or  prophesying,"  is  so  unanswerable 
an  objection,  that  I  think  there  can  be  no  reply  to  it. 

The  rase,  in  short,  seems  to  be  this  :  the  men  prayed  and  prophesied  in  the 
assemblies,  and  did  it  with  their  heads  uncovered  :  the  women  also,  sometimes, 
prayed  and  prophesied  too  in  the  assemblies,  which,  when  they  did,  they  thought, 
during  their  performing  that  action,  they  were  excused  from  being  veiled,  and 
might  be  bare-headed,  or  at  least  open-faced,  as  well  as  the  men.  This  was  that 
which  the  apostle  restrains  in  them,  and  directs,  that,  though  they  prayed  or 
prophesied,  they  were  siill  to  remain  veiled. 

(3.)  The  next  thing  to  be  considered  is,  what  is  here  to  be  understood  by 
"  praying  and  prophesying."  And  that  seems  to  me  to  be  the  performing  of 
some  particular,  public  action,  in  the  assembly,  by  some  one  person,  which  was, 
for  that  time,  peculiar  to  that  person ;  and,  whilst  it  lasted,  the  rest  of  the  assem- 
bly silently  assisted.  For  it  cannot  be  supposed,  that,  when  the  apostle  says,  a 
man  praying,  or  prophesying,  he  means  an  action,  performed  in  common,  by  the 
wliole  congregation  ;  or,  if  he  did,  what  pretence  could  that  give  the  woman  to 
be  unveiled,  more,  during  the  performance  of  such  an  action,  than  at  any  other 
time  ?  A  woman  must  be  veiled  in  the  assembly  :  what  pretence  then,  or  claim, 
could  it  give  her  to  be  unveiled,  that  she  joined  with  the  rest  of  the  assembly  in 
the  prayer  that  some  one  person  made  .'  Such  a  praying  as  this  could  cive  no 
more  ground  for  her  being  unveiled,  tlian  her  being  in  the  assembly  could  be 
thought  a  reason  for  her  being  unveiled.  The  same  may  be  said  of  prophesying, 
wlien  understood  to  signify  a  woman's  joining  with  the  congregation,  iu  singing 
the  praises  of  God.    But  if  tlie  woman  prayed,  as  the  mouth  of  the  assembly, 


138  /.  Corinthians.  Chap.  XL 

TEXT. 
5  But  every  woman,  that  prayeth,  or  propbesieth,  with  her  head  un- 
covered, dishonoureth  her  head  :    for  that  is  even  all  one  as  if  she 
were  shaven. 

PARAPHRASE. 

or  propliesieth,  i.  e.  by  the  gift  of  the  Spirit  of  God,  speaketh 
in  the  church  for  the  edifying,  exhorting,  and  comforting  of 
the  congregation,  having  his  head  covered,  dishonoured!  Christ, 
his  head,  by  appearing  in  a  garb  not  becoming  the  authority 
and  dominion,  which  God,  through  Christ,  has  given  him  over 
all  the  things  of  this  world  ;  the  covering  of  the  head  being  a 
5  mark  of  subjection.     But,  on  the  contrary,  a  woman  praying, 


NOTE. 

&c.  tlieu  it  was  like  she  might  think  she  might  have  the  privilege  to  be 
unveiled. 

"  Praying  and  prophesying,"  as  hati)  been  shown,  signifying  here  the  doing 
some  peculiar  action  in  the  assembly,  whilst  the  rest  of  the  congregation  only 
assisted,  let  us,  in  the  next  place,  examine  what  that  action  w-as.  As  to  pro- 
phesying, the  apostle  in  express  words  tells  us,  ch.  xiv.  3  and  12,  that  it  was 
speaking  in  the  assembly.  The  same  is  evident  as  to  praying,  that  the  apostle 
means  by  it,  praying  publicly,  with  an  audible  voice,  in  the  congregation :  vid. 
ch.  xiv.  14—19. 

(4.)  It  is  to  be  observed,  that,  whether  any  one  prayed,  or  prophesied,  they 
did  it  alone,  the  rest  remaining  silent,  chap.  xiv.  27 — 33.  So  that,  even  in  these 
extraordinary  praises,  which  any  one  sung  to  God,  by  the  immediare  motion  and 
impulse  of  the  Holy  Ghost,  which  was  one  of  the  actions  called  prophesying, 
they  sung  alone.  And,  indeed,  how  could  it  be  otherwise  ?  For  who  could  join 
with  the  person  so  prophesying,  in  things  dictated  to  him  alone,  by  the  Holy 
Ghost,  which  the  others  could  not  know,  till  the  person  prophesying  uttered 
them  ? 

(5.)  Prophesying,  as  St.  Paul  tells  us,  chap.  .xiv.  3,  was,  "speaking  unto 
others  to  edification,  exhortation,  and  comfort :"  but  every  speaking  to  others,  to 
any  of  these  ends,  was  not  prophesying ;  but  only  then,  when  such  speaking  was 
a  spiritual  gift,  performed  by  the  immediate  and  extraordinary  motion  of  the 
Holy  Ghost;  vid.  chap.  xiv.  1,  12,  24,  30.  For  example,  singing  praises  to  God 
was  called  prophesying;  but  we  see,  when  aul  prophesied,  tlie  Spirit  of  God 
fell  upon  him,  and  he  was  turned  into  another  man,  1  Sam.  x.  6.  Nor  do  I 
think  any  place,  in  the  New  Testament,  can  be  produced,  wherein  prophesying 
signifies  bare  reading  of  the  Scripture,  or  any  other  action,  performed  without 
a  supernatural  impulse  and  assistance  of  the  Spirit  of  God.  This  we  are  sure, 
that  the  prophesying,  which  St.  Paul  here  speaks  of,  is  one  of  the  extraordinary 
gifts,  given  by  the  Spirit  of  God  :  vid.  chap.  xii.  10.  Now,  that  the  Spirit  of  God 
and  the  gift  of  prophecy  should  be  poured  out  upon  women,  as  well  as  men,  in 
the  time  of  the  Gospel,  is  plain  from  Acts  ii.  17,  and  then,  where  could  be  a 
fitter  place  for  them  to  utter  their  prophecies  in  than  the  assemblies  .' 

It  is  not  unlikely,  what  one  of  the  most  learned  and  sagacious  of  our  inter- 
preters* of  Scripture  suggests  upon  this  place,  viz.  That  Clirisliau  women  might, 
out  of  a  vanity  incident  to  that  sex,  propose  to  themselves,  and  aflect  an  iuiita- 

"  Mr.  Mcde,  Disc.  6,  p.  61. 


Chap.  XI.  /.  Corinthians.  139 

TEXT. 

6  For  if  the  woman  l)e  not  covered,  let  her  also  be  shorn  :  but  if  it  be 
a  shame  for  a  woman  to  be  shorn  or  shaven,  let  her  be  covered. 

PARAPHRASE. 

or  prophesying,  in  the  church,  with  her  head  uncovered,  dis- 
honoureth  the  man,  who  is  her  head,  by  appearing  in  a  garb 
that  disowns  her  subjection  to  him.  For  to  appear  bare- 
headed in  public,  is  all  one  as  to  have  her  hair  cut  off,  which 
is  the  garb  and  dress  of  the  other  sex,  and  not  of  a  woman. 
6  If,  therefore,  it  be  unsuitable  to  the  female  sex  to  have  their 
hair  shorn,  or  shaved  off,  let  her,  for  the  same  reason, be  covered. 

NOTE. 

tion  of  the  priests  and  proplietef-ses  of  the  Gentiles,  who  had  their  faces  un- 
covered, when  they  uttered  their  oracles,  or  officiated  in  their  sacrifices:  but  I 
cannot  but  wonder,  that  that  very  acute  writer  should  not  see,  that  the  bare 
being  in  the  assembly  could  not  give  a  Christian  woman  any  pretence  to  that  free- 
dom. None  of  the  Bacchs,  or  Pythiae,  quitted  their  ordinary,  modest  guise,  but 
when  she  was,  as  the  poets  express  it,  "  Rapta,"  or  "  Plena  Deo,"  possessed  and 
hurried  by  the  Spirit  she  served.  And  so,  possibly,  a  Christian  woman,  when 
she  found  the  Spirit  of  God  poured  out  upon  her,  as  Joel  expresses  it,  ex- 
citing her  to  pray,  or  sing  praises  to  God,  or  discover  any  truth,  immediately  re- 
vealed to  lier,  might  think  it  convenient,  for  her  better  uttering  of  it,  to  be  un- 
covered, or  at  least  to  be  no  more  restrained  in  her  liberty  of  showing  herself, 
than  the  female  priests  of  the  heathens  were,  when  they  delivered  their  oracles  : 
but  yet,  eveu  iu  these  actions,  the  apostle  forbids  the  women  to  unveil  them- 
selves. 

St.  Paul's  forbidding  women  to  speak  in  the  assemblies  will  probably  seem  a 
stroug  argument  against  this :  but,  when  well  considered,  will  perhaps  prove 
none.  There  be  two  places  wherein  the  apostle  forbids  women  to  speak  in  the 
church  ;  1  Cor.  xiv.  34,  35,  and  1  Tim.  ii.  11,  12.  He,  that  shall  attentively 
read  and  compare  these  together,  may  observe  that  the  silence,  enjoiued  the 
women,  is  for  a  mark  of  their  subjection  to  the  male  sex  :  and,  therefore,  what, 
in  the  one,  is  expressed  by  "  keeping  silence,  and  not  speaking,  but  being  under 
obedience;"  in  the  other,  is  called,  "  being  in  silence,  w'.th  all  subjection  ;  not 
teaching,  or  usurping  authority  over  the  man."  The  women,  in  the  churches, 
were  not  to  assume  the  personage  of  doctors,  or  speak  there  as  teachers;  this 
carried  with  it  the  appearance  of  superiority,  and  was  forbidden.  Nay,  they 
were  not  so  much  as  to  ask  questions  there,  or  to  enter  into  any  sort  of  confer- 
ence. This  shows  a  kind  of  equality,  and  was  also  forbidden  :  but  yet,  though 
they  were  not  to  speak  in  the  church,  in  their  own  names ;  or,  as  if  they  were 
raised  by  tlie  franchises  of  Christianity  to  such  an  equality  with  the  men,  that 
where  knowledge,  or  presumption  of  their  own  abilities,  emboldened  them  to  it, 
they  might  take  upon  them  to  be  teachers  and  instructors  of  the  congregation,  or 
might,  at  least,  enter  into  questionings  and  debates  there;  this  would  have  had 
too  great  an  air  of  standing  upon  even  ground  with  the  men,  and  would  not  have 
well  comported  with  the  subordination  of  the  sex.  But  yet  this  subordination, 
which  God,  for  order's  sake,  had  instituted  iu  the  world,  hindered  not,  but  that, 
b^the  supernatural  gifts  of  the  Spirit,  he  might  make  use  of  the  weaker  sex,  to 
an  extraordinary  function,  whenever  he  thought  fit,  ;is  well  as  he  did  of  men. 
But  yet,  when  they  thus  either  prayed  or  prophesied,  by  the  motion  and  impulse 
of  the  Holy  Ghost,  care  was  taken,  that,  whilst  they  were  obeying  God,  who  was 
pleased,  by  his  Spirit,  to  set  them  a  speaking,  the  subjection  of  their  sex  should 


140  /.  Coriiithians.  Chap.  XI. 

TEXT. 

7  For  a  man,  indeed,  ought  not  to  cover  his  liead,  forasmucli  as  he  is 
the  image  and  glory  of  God  :  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  Neither  was  the  man  created  for  the  woman :  but  the  woman  for  the 
man, 

10  For  this  cause  ought  the  woman  to  have  power  on  her  head,  because 
of  the  angels. 

11  Nevertheless,  neither  is  the  man  without  the  woman,  neither  the 
woman  without  the  man,  in  the  Lord. 

12  For,  as  the  woman  is  of  the  man,  even  so  is  the  man  also  by  the 
woman  :  but  all  things  of  God. 

13  Judge  in  yourselves :  is  it  comely,  that  a  woman  pray  unto  God  un- 
covered .'' 

PARAPHRASE. 

7  A  man,  indeed,  ought  not  to  be  veiled  ;  because  he  is  the 
image  and  representative  of  God,  in  his  dominion  over  the  rest 

8  of  the  world,  which  is  one  part  of  the  glory  of  God :    But  the 
w^oman,  who  was  made  out  of  the  man,  made  for  him,  and 

9  in  subjection  to  him,  is  matter  of  glory  to  the  man.     But  the 
man  not  being  made  out  of  the  woman,  nor  for  her,  but  the 

10  woman  made  out  of,  and  for  the  man,  She  ought,  for  this  rea- 
son, to  have  a  veil  on  her  head,  in  token  of  her  subjection,  be- 
ll cause  of  the  angels"'.     Nevertheless,  the  sexes  have  not  a  being, 
one  without  the  other ;  neither  the  man  without  the  woman, 

12  nor  the  woman  without  the  man,  the  Lord  so  ordering  it.  For, 
as  the  first  woman  was  made  out  of  the  man,  so  the  race  of 
men,  ever  since,  is  continued  and  propagated  by  the  female  sex: 
but  they,  and  all  other  things,  had  their  being  and  original 

13  from  God.  Be  you  yourselves  judges,  whether  it  be  decent  for 
a  woman  to  make  a  prayer  to  God,  in  the  church,  uncovered  ? 

NOTES. 

not  be  forgotten,  but  owned  and  preserved,  by  their  being  covered.  The  Chri- 
stian religion  was  not  to  give  offence,  by  any  appearance,  or  suspicion,  that  it 
tooli  away  the  subordination  of  the  sexes,  and  set  the  women  at  liberty  from 
their  natural  subjection  to  the  man.  And,  therefore,  we  see,  that  in  both  these 
cases,  the  aim  was  to  maintain  and  secure  the  confessed  superiority  and  dominion 
of  the  man,  and  not  permit  it  to  be  invaded,  so  much  as  in  appearance.  Hence 
the  arguments,  in  the  one  case,  for  covering,  and  in  the  other,  for  silence,  are 
all  drawn  from  the  natural  superiority  of  the  man,  and  the  subjection  of  the 
woman.  In  the  one,  the  woman,  without  an  extraordinary  call,  was  to  keep 
silent,  as  a  mark  of  her  subjection  :  in  the  other,  where  she  was  to  speak,  by  an 
extraordinary  call  and  commission  from  God,  she  was  yet  to  continue  tiie  pro- 
fession of  her  subjection,  in  keeping  herself  covered.  Here,  by  the  way,  it  is  to 
be  observed,  that  there  was  an  extraordinary  praying  to  God,  by  the  impulse  of 
the  Spirit,  as  well  as  speaking  unto  men  for  their  edification,  exhortation,  and 
comfort :  vid.  chap.  xiv.  15.  Rom.  viii.  26.  Jude  ver.  20.  These  things  being 
premised,  let  us  follow  the  thread  of  St.  Paul's  discourse. 

10  ^  What  the  meaning  of  these  words  if,  I  confess,  I  do  not  uudcistand. 


Chap.  XI.  /.  Corinthiaiis.  141 

TEXT. 
14  Dotli  not  even  nature  itself  teach  you,  that  if  a  man  have  long  hair, 

it  is  a  shame  unto  him  ? 
1  o  But  if  a  woman  have  long  hair,  it  is  a  glory  to  her  ;  for  her  hair  is 

given  her  for  a  covering. 
IG  But  if  any  man  seem  to  be  contentious,  we  have  no  such  custom, 

neither  the  churches  of  God. 

PARAPHRASE. 

14  Does  not  even  nature,  that  has  made,  and  would  have  the 
distinction  of  sexes  preserved,  teach  you,  that  if  a  man  wear 
his  hair  long,  and  dressed  up  after  the  manner  of  women,  it  is 

15  raishecoming  and  dishonourable  to  him?  But  to  a  woman,  if 
she  be  curious  about  her  hair,  in  having  it  long,  and  dressing 
herself  with  it,  it  is  a  grace  and  commendation ;  since  her  hair 

16  is  given  her  for  a  covering.  But  if  any  show  himself  to  be  a 
lover  of  contention  "^  we,  the  apostles,  have  no  such  custom, 
nor  any  of  the  churches  of  God. 

NOTE. 

IG  '■Why  may  not  this,  "  any  one,"  be  understood  of  the  false  apostle,  here 
fflauced  at  ? 


SECTION  VIII. 
CHAPTER  XI.  17—34. 

CONTENTS. 

One  may  observe,  from  several  passages  in  this  epistle,  that 
several  Judaical  customs  were  crept  into  the  Corinthian  church, 
This  church  being  of  St.  Paufs  own  planting,  who  spent  two 
years  at  Corinth,  in  forming  it;  it  is  evident  these  abuses  had 
their  rise  from  some  other  teachers,  who  came  to  them  after  his 
leaving  them,  which  was  about  five  years  before  his  writing  this 
epistle.  These  disorders  therefore  may  with  reason  be  ascribed  to 
the  head  of  the  faction,  that  opposed  St.  Paul,  who,  as  has  been 
remarked,  was  a  Jew,  and  probably  Judaized.  And  that,  it  is 
like,  was  the  foundation  of  the  great  opposition  between  him  and 
St.  Paul,  and  the  reason  why  St.  Paul  labours  so  earnestly  to 
destroy  his  credit  among  the  Corinthians ;  this  sort  of  men  being 
very  busy,  very  troublesome,  and  very  dangerous  to  the  Go.spel, 


142  /.  Corinthians,  Chap.  XI. 

as  may  be  seen  in  other  of  St.  Paul's  epistles,  particularly  that  to 
the  Galatians. 

The  celebrating  the  passover  amongst  the  Jews  'U'as  plainly  the 
eating  of  a  meal  distinguisii(?d  from  other  ordinary  meals,  by  seve- 
ral peculiar  ceremonies.  Two  of  these  ceremonies  were  eating 
of  bread  solemnly  broken,  and  drinking  a  cup  of  wine,  called  the 
cup  of  blessing.  These  two  our  Saviour  transferred  into  the 
Christian  church,  to  be  used  in  their  assemblies,  for  a  commemo- 
ration of  his  death  and  sufferings.  In  celebrating  tliis  institution 
of  our  Saviour,  the  Judaizing  Corinthians  followed  the  Jewish 
custom  of  eating  their  passover ;  they  eat  the  Lord's  supper  as  a 
part  of  their  meal,  bringing  their  provisions  into  the  assembly, 
where  they  eat  divided  into  distinct  companies,  some  feasting  to 
excess,  whilst  others,  ill  provided,  -were  in  want.  This  eating  thus 
in  the  pubhc  assembly,  and  mixing  the  Lord's  supper  witli  their 
ordinary  meal,  as  a  part  of  it,  with  other  disorders  and  indecencies 
accompanying  it,  is  the  matter  of  this  section.  These  innovations, 
he  tells  them  liere,  he  as  much  blames,  as,  in  the  beginning  of 
this  chapter,  he  recommends  them  for  keeping  to  liis  directions  in 
some  other  things. 

TEXT. 

17  Now  in  this,  that  I  declare  uuto  you,  I  praise  you  not,  tliat  ye  romc 
together,  uot  for  tlie  better,  but  for  the  worse. 

18  For  first  of  all,  wlieu  ye  come  together  in  the  diurcli,  I  liear  that 
there  be  divisions  among  you  ;  and  I  partly  believe  it. 

19  For  there  must  be  also  heresies  among  you,  that  they,  wliich  are  ap- 
proved, may  be  made  manifest  among  you. 

20  When  ye  come  together,  therefore,  into  one  place,  this  is  not  to  eat 
the  Lord's  supper. 

21  For,  in  eating,  every  one  taketh  before  other  his  own  supper  :  and 
one  is  hungry,  and  another  is  drimken. 


PARAPHRASE. 

IT  Though  what  I  said  to  you,  concerning  women's  behaviour 
in  the  church,  was  not  witliout  commendation  of  you ;  yet 
this,  that  1  am  now  going  to  speak  to  you  of  is  without 
praising  you,  because  you  so  order  vour  meetings  in  your  as- 

18  semblies,  that  they  are  not  to  your  advantage,  but  harm.  For 
first  I  hear,  that,  when  you  come  together  in  the  church,  you 

19  fall  into  parties,  and  I  partly  believe  it;  Because  there  must 
be  divisions  and  factions  amongst  you,  that  those  wlio  stand 

20  firm  upon  trial  may  be  made  manifest  among  you.  You  come 
together,  it  is  true,  in  one  place,  and  there  you  eat;  but  yet 

21  this  makes  it  not  to  be  tlie  eating  of  the  Lord's  supper.  For, 
in  eating,  you  cat  not  togetlicr,  but  every  one  takes  his  own 


Chap.  XI.  /.  Corinthians.  143 

TEXT. 

22  What !  have  ye  not  houses  to  eat  and  drink  in  ?  or  despise  ye  the 
church  of  God,  and  shame  tliem  that  have  not  ?  WTiat  shall  I  say 
to  you  ?   Shall  I  praise  you  in  this  ?   I  praise  you  not. 

23  For  I  have  received  of'the  Lord  that  which  also  I  delivered  unto 
you,  That  the  Lord  Jesus,  the  same  night  in  which  he  was  l>etrayed, 
took  bread : 

24  And  when  he  had  given  thanks,  he  brake  it,  and  said,  "  Take,  eat ; 
this  is  my  body,  which  is  broken  for  you :  this  do  in  remembrance 
of  me." 

PARAPHRASE. 

22  supper  one  before  another  ^.  Have  ye  not  houses  to  eat  and 
drink  in,  at  home,  for  satisfying  your  hunger  and  thir.st? 
Or  have  ye  a  contempt  for  the  church  of  God,  and  take  a 
pleasure  to  put  those  out  of  countenance,  who  have  not  where- 
withal to  feast  there,  as  you  do?  What  is  it  I  said  to  you, 
that  I  praise  you  ^  for  retaining  what  I  delivered  to  you .''  On 

23  this  occasion,  indeed,  I  praise  you  not  for  it.  For  what  I  re- 
ceived, concerning  this  institution,  from  the  Lord  himself,  that 
I  delivered  unto  you,  when  I  was  with  you ;  and  it  was  this, 
viz.  That  the  Lord  Jesus,  in  the  night  wherein  he  was  be- 

24  trayed,  took  bread :  And,  having  given  thanks,  brake  it,  and 

NOTES. 

21  »  To  understand  this,  we  must  observe, 

(1.)  That  they  had  sonietimes  meetings,  on  purpose  only  for  eatuig  the  Lord's 
supper,  ver.  33. 

(2.)  That  to  those  meetings  they  brought  their  own  supper,  rer.  21. 

(3.)  That  though  every  one's  supper  were  brought  into  the  common  assembly, 
yet  it  was  not  to  eat  in  common,  but  every  one  fell  to  his  own  supper  apart,  as 
soon  as  he  and  his  supper  were  there  ready  for  one  another,  without  staying  for 
the  rest  of  the  company,  or  communicating  with  them  in  eating,  ver.  21,  33. 

In  this  St.  Paul  blames  three  things  especially. 

1st,  That  they  eat  their  common  food  in  the  assembly,  which  was  to  be  eaten 
at  home,  in  their  houses,  ver.  22,  34. 

2dly,  That  though  they  eat  in  the  common  meeting-place,  yet  they  eat  sepa- 
rately, every  one  his  own  supper  apart.  So  that  the  plenty  and  excess  of  some 
shamed  the  want  and  penury  of  others,  ver.  22.  Hereby  also  the  divisions 
amongst  them  were  kept  up,  ver.  18,  they  being  as  so  many  separated  and 
divided  societies,  not  as  one  united  body  of  Christians,  commemorating  their 
common  head,  as  they  should  have  been  in  celebrating  the  Lord's  supper, 
chap.  X.  16,  17. 

3dly,  That  they  mixed  the  Lord's  supper  with  their  own,  eating  it  as  a  part 
of  their  ordinary  meal,  where  they  made  not  that  discrimination  between  it  and 
their  common  food,  as  they  should  have  done,  ver.  29. 

22  ••  He  here  plainly  refers  lo  what  he  had  said  to  them,  ver.  2,  where  he  praised 
them  for  remembering  him  in  all  tilings,  and  for  retaining  ra,-  Tra^al^c-ei;  xx6i>s 
»r«f40oux3t,  what  he  had  delivered  to  them.  This  commendation  he  here  retracts; 
for,  in  the  matter  of  eating  the  Lord's  supper,  they  did  not  retain  S  Tra^pjwy.a, 
ver.  23,  what  he  had  delivered  to  them,  which,  therefore,  in  the  immediately 
following  words,  he  repeats  to  them  again. 


144  /.  Corinthians,  Chap.  XI. 

TEXT. 

25  After  the  same  manner  also,  he  took  the  cup,  when  he  had  supped, 
saying,  '^  This  cup  is  the  new  testament  in  ray  blood  :  this  do  ye,  as 
oft  as  ye  drink  it,  in  remembrance  of  me." 

26  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  show  the 
Lord's  death  till  he  come. 

27  Wherefore,  whosoever  shall  eat  this  bread,  and  drink  this  cup  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body  and  blood  of  the  Lord. 

28  But  let  a  man  examine  himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup. 

PARAPHRASE. 

said,  "  Take,  eat;  this  is  my  body  which  is  broken  for  you : 

25  this  do  in  remembrance  of  me."  So,  likewise,  he  took  the 
cup  also,  w^hen  he  had  supped,  saying,  "  This  cup  is  the  new 
testament  in  my  blood :  this  do  ye,  as  often  as  ye  do  it,  in 

26  remembrance  of  me."  So  that  the  eating  of  this  bread, 
and  the  drinking  of  this  cup  of  the  Lord's  supper,  is  not  to 
satisfy  hunger  and  thirst,  but  to  show  forth  the  Lord's  death, 

27  till  he  comes.  Insomuch  that  he,  who  eats  this  bread,  and 
drinks  this  cup  of  the  Lord,  in  an  unworthy  manner'^,  not 
suitable  to  that  end,  shall  be  guilty  of  a  misuse  of  the  body 

28  and  blood  of  the  Lord''.  By  this  institution,  therefore,  of 
Christ,    let    a    man   examine    himself;    and,    according   to 

NOTES. 

27  <^  'Ava^i'ujf,  "  unworthily."  Our  Saviour,  iu  the  institution  of  the  Lord's  sup- 
per, tells  the  apostles,  that  the  bread  and  the  cup  were  sacramentally  his  body  and 
ijlood,  aud  that  they  were  to  be  eaten  and  drunk  in  remembrance  of  him  ;  wliich, 
as  St.  Paul  interprets  it,  ver.  2(j,  was  to  show  forth  his  death  till  he  cauic. 
Whoever,  therefore,  eat  and  drank  them,  so  as  not  solemnly  to  show  forth  his  death , 
followed  not  Christ's  institution,  but  used  them  unworthily,  i.  e.  not  to  the  end 
to  which  they  were  instituted.  This  makes  St.  Paul  tell  them,  ver.  20,  that 
their  coming  together  to  eat  it,  as  they  did,  viz.  the  sacramental  bread  and 
wine  promiscuously  with  their  other  food,  as  a  part  of  their  meal,  aud  tliat 
though  in  the  same  place,  yet  not  all  together,  at  one  time,  and  in  one  com- 
pany, was  not  eating  of  the  Lord's  supper. 

d  "ELoyo;  i^y.i,  shall  be  liable  to  the  punishment  due  to  one,  who  makes  a  wrong 
use  of  the  .sacramental  body  and  blood  of  Christ  in  the  Lord's  supper.  What 
that  punisliment  was,  vid.  ver.  30. 

28  '  St.  Paul,  as  we  have  observed,  tells  the  Corinthians,  ver.  20,  That  to  eat  it 
after  the  manner  they  did  was  not  to  eat  the  Lord's  supper.  He  tells  them 
also,  ver.  29,  That  to  eat  it,  without  a  due  and  direct  imitating  regard  had 
to  the  Lord's  body,  (for  so  he  calls  the  sacramental  bi-ead  and  wiue,  as  our 
Saviour  did,  in  the  institution)  by  separating  the  bread  and  wine  from  the 
common  use  of  eating  and  drinking,  for  hunger  and  thirst,  was  to  eat  unwor- 
thily. To  remedy  their  disorders  herein,  he  sets  before  them  Christ's  own  in- 
stitution of  this  sacrament;  that  in  it  they  might  see  the  manner  and  end  of 
its  institutiou  ;  and,  by  that,  every  one  might  examine  his  own  comportment 
herein,  whether  it  were  conformable  to  that  institution,  and  suited  to  that  end. 
In  the  account  he  gives,  of  Christ's  institution,  we  may  observe,  that  he  parti- 


Chap.  XI.  I.  Curinthiam.  11^ 

TEXT. 
29  For  lie  that  catetli  and  driuketh  uinrorthilv,  eatcth  and  drinketh 
damnation  to  himself,  not  discerning  the  Lord's  body. 

PARAPHRASE. 

29  that  •",  let  him  eat  of  this  bread,  and  drink  of  this  cup.     For  he, 

who  eats  and  drinks  after  an  unworthy  manner,  without  a  due 

respect  had  to  the  Lord's  body,  in  a  discriminating "  and  purely 

sacramental  use  of  the  bread  and  wine,  that  represent  it,  draws 

NOTES. 

ticiilaily  remarks  to  tlicni,  that  this  eating  and  dniiking  was  no  part  of  common 
eating  and  drinking  for  liunger  and  iliirst,  but  wa**  instituted  in  a  very  solemn 
manner,  after  they  had  sui)ped,  and  for  another  end,  viz.  to  represent  Christ's 
body  and  blood,  and  to  be  eaten  and  diunk  in  remembrance  of  him  ;  or,  as 
St.  Paul  expounds  it,  to  show  forth  his  death.  .Another  thing,  wliich  Ihey 
might  observe  in  the  institution,  was,  that  this  was  done  by  all  who  were  pre- 
sent, united  together  in  one  company,  at  the  same  time.  All  which,  put  to- 
gether, shows  us  what  the  examination  here  proposed  is.  For  the  design  of  the 
apf>stle  here,  being  to  reform  what  he  found  fault  with,  in  their  celebrating  the 
Lord's  supper,  it  is,  by  that  alone,  we  must  understand  the  directions  he  gives 
them  about  it,  if  we  will  suppose  he  talked  pertinently  to  this  captious  and 
touchy  people,  whom  he  was  very  desirous  to  reduce  from  the  irregularities 
they  were  run  into,  in  this  matter,  as  well  as  several  others.  And  if  the  ac- 
count of  Christ's  institution  be  not  for  their  examining  their  carriage  by  it,  and 
adjusting  it  to  it,  to  what  purpose  is  it,  here  ?  The  examination,  fl;erefore,  pro- 
posed, was  no  other  but  an  examination  of  their  maimer  of  eating  the  Lord's 
supper,  by  Christ's  institution,  to  see  how  their  behaviour  herein  comported 
with  the  institution,  and  the  end,  for  which  it  was  instituted.  Which  farther 
appears  to  be  so,  by  the  puiii>hment  annexed  to  their  miscarri  ices  herein,  which 
was  infirmities,  sickness,  and  temporal  death,  with  which  God  chastcHcd  them, 
that  they  might  not  be  condemned  with  the  unbelieving  world,  ver.  30,  3L 
For  if  the  onworthiness,  here  spoken  of,  were  either  unbelief,  or  a:iy  of  those 
sins,  which  are  usually  made  the  matter  of  examination,  it  is  to  be  presumed 
the  apostle  would  not  wholly  have  passed  them  over  in  silence  :  this,  at  least,  is 
certain,  that  the  punishment  of  these  sins  is  infinitely  greater  than  that,  which 
God  here  inflicts  on  unworthy  receivers,  whether  they,  who  are  guilty  of  them, 
received  the  sacrament,  or  no. 

•"  Ka<  oiVouf.  These  words,  as  to  the  letter,  are  rightly  translated,  "  and  so." 
But  that  translation,  I  iiuagine,  leaves  generally  a  wrong  sense  of  the  place,  in 
the  mind  of  an  English  reader.  For  in  ordinary  speaking,  these  words,  "  Let 
a  man  examine,  and  so  let  him  eat,"  are  understood  to  import  the  same  with 
these,  "  Let  a  man  examine,  and  then  let  him  eat ;"  as  if  they  signified  no  more, 
but  that  examination  should  precede,  and  eating  follow  ;  which  I  take  to  be  quite 
different  from  the  meaning  of  the  apostle  here,  whose  sense  the  whole  desiun  of 
the  context  shows  to  be  this  :  *'  I  here  set  before  you  the  institution  of  Christ : 
by  that  let  a  tnan  examine  his  carriage,  xai  'mtw;,  and  according  to  that  let 
him  eat:  let  him  conform  tlie  manner  of  his  eating  to  that." 
29  8  M>j  oivxpiywj,  "not  disci iminating,"  no?  putlimi  a  diffeienre  between  the  sacra- 
mental bread  and  wine  (which  St.  Paul,  with  our  Saviour,  calls  Christ's  body) 
and  otlier  bread  and  wine,  in  the  solemn  and  seperate  use  of  them.  The  Co- 
rinthians, as  has  been  remarked,  eat  the  Lord's  supper  in  and  with  their  owq 
ordinary  supper;  whereby  it  caiue  not  to  be  sufficiently  distinguished  (as  became 
a  religious  and  Christian  observance,  so  sokmiily  instituted)  from  conjnon  eating 
VOL,  VIII.  L 


146  /.  Corinthians.  Chap.  XI. 

TEXT. 

30  For  this  cause^  many  are  weak  and  sickly  among  you^  and  many 
sleep. 

31  For  if  we  would  judge  ourselves,  we  should  not  be  judged, 

32  But  when  we  are  judged,  we  are  chastened  of  the  Lord,  that  we 
should  not  be  condemned  with  the  world, 

33  Wherefore,  my  brethren,  when  ye  come  together  to  eat,  tarry  one 
for  another. 

34  And  if  any  man  hunger,  let  him  eat  at  home ;  that  ye  come  not  to- 
gether unto  condemnation.  And  the  rest  will  I  set  in  order  when 
I  come. 

PARAPHRASE. 

30  punishment ''  on  himself,  by  so  doing.  And  hence  it  is,  that 
many  among  you  are  weak  and  sick,  and  a  good  number  are 

31  gone  to  their  graves.  But  if  we  would  discriminate  ourselves, 
i.  e.  by  our  discriminating  use  of  the  Lord's  supper,  we  should 

32  not  be  judged,  i.  e.  ^  punished  by  God.  But,  being  punished 
by  the  Lord,  we  are  corrected'',  that  we  may  not  be  con- 

33  demned '  hereafter,  Avith  the  unbelieving  world.  Wherefore, 
my  brethren,  when  you  have  a  meeting  for  celebrating  the 
Lord's  supper,  stay  for  one  another,  that  you  may  eat  it  all 
together,  as  partakers,  all  in  common,  of  the   Lord's  table, 

34  without  division,  or  distinction.  But  if  any  one  be  hungry, 
let  him  eat  at  home  to  satisfy  his  hunger,  that  so  the  disorder 
in  these  meetings  may  not  draw  on  you  the  punishment  above- 
mentioned.  What  else  remains  to  be  rectified  in  this  matter 
I  will  set  in  order  when  I  come. 

NOTES. 

for  bodily  refteshmeut,  nor  from  the  Jewish  paschal  supper,  and  the  bread 
broken,  and  the  cup  of  blessing  used  in  that :  nor  did  it,  in  this  way  of  eating  it 
in  separate  companies,  as  it  were  in  private  families,  show  forth  the  Lord's  death, 
as  it  was  designed  to  do,  by  the  concurrence  and  communion  of  the  whole  as- 
sembly of  Christians,  jointly  united  in  the  partaking  of  bread  and  wine,  in  a  way 
peculiar  to  theu)^  with  reference  solely  to  Jesus  Christ.  This  was  that,  as  ap- 
pears by  this  place,  which  St.  Paul,  as  we  have  already  explained,  calls  eating 
unworthily. 

29  h  "  Damnation,"  by  which  our  translation  renders  !<^<]"a,  is  vulgarly  taken  for 
eternal  damnation,  in  the  other  world  ;  whereas  v.fljxa.  here  signifies  punishment 
of  another  nature,  as  appears  by  ver.  30,  32. 

31  i  Aiaxp/vf/v  does  nowhere,  that  I  know,  signify  to  judge,  as  it  is  here  translated, 
but  always  signifies  "  to  distinguish,"  or  "  discriminate,"  and  in  this  place  has 
the  same  signification,  and  means  the  same  thing,  that  it  does,  ver.  29.  He  is 
little  versed  in  St.  Paul's  writings,  who  has  not  observed  how  apt  he  is  to  repeat 
the  same  word,  he  had  used  before,  to  the  same  purpose,  though  in  a  different, 
and  sometimes  a  pretty  hard  construction;  as  here  he  applies  8(ax|ri'vf<v  to  the 
persons  discriminating,  as  in  the  29th  verse  to  the  thing  to  be  discriminated, 
though  in  both  places  it  be  put  to  denote  the  same  action. 

.'*2  ''  nouSwV'*"  properly  signifies  to  be  corrected,  as  scholars  are  by  tlicir  master, 
for  their  good. 
'  'Expivi/xt^a  here  signifies  the  same  that  x.-7^a  docs,  ver.  29. 


i 


Chap.  XII.  /.  Corinthians.  .  147 

SECTION  IX. 
CHAPTER  XII.  1— XIV.  40. 

CONTENTS. 

The  Corinthians  seem  to  have  inquired  of  St.  Paul,  "  What 
order  of  precedency  and  preference  men  were  to  have,  in  then-  as- 
sembUes,  in  regard  of  their  spiritual  gifts?"  Nay,  if  we  may  guess 
by  his  answer,  the  question  they  seem  more  particularly  to  have 
proposed  was,  "  Whether  those,  v/ho  had  the  gift  of  tongues, 
ought  not  to  take  place,  and  speak  first,  and  Irj  first  heard  in  their 
meetings  V  Concerning  this  there  seems  to  have  been  some  strife, 
maligning,  and  disorder  among  them,  as  may  be  collected  from 
chap.  xii.  21 — 25,  and  xiii.  4,  5,  and  xiv.  40. 

To  this  St.  Paul  answers  in  these  three  chapters,  as  followeth : 

1.  That  they  had  all  been  heathen  idolaters,  and  so  being  de- 
niers  of  Christ,  were  in  that  state  none  of  them  spiritual :  but  that 
now,  being  Christians,  and  owning  Jesus  to  be  the  Lord  (which 
could  not  be  done  without  the  Spirit  of  God)  they  were  all 
c:v£Lj«,a7(>c'j<,  spiritual,  and  so  there  was  no  reason  for  one  to  under- 
value another,  as  if  he  were  not  spiritual,  as  well  as  himself, 
chap.  xii.  1 — 3. 

2.  That  though  there  be  diversity  of  gifts,  yet  they  are  all  by 
the  same  Spirit,  from  the  same  Lord,  and  the  same  God,  working 
them  all  in  every  one,  according  to  his  good  pleasure.  So  tiiat, 
in  this  respect  also,  there  is  no  difference  or  precedency ;  no  occa- 
sion for  an}'  one's  being  puffed  up,  or  affecting  priority-  upon  ac- 
count of  his  gifts,  chap.  xii.  4 — 1 1 . 

3.  That  the  diversity  of  gifts  is  for  the  use  and  benefit  of  the 
church,  which  is  Christ's  body,  wherein  the  members  (as  in  the 
natural  body)  of  meaner  functions  are  as  much  parts,  and  as 
necessary  in  their  use  to  the  good  of  the  whole,  and  therefore  to 
be  honoured,  as  much  as  any  other.  The  union  they  have,  as 
members  in  the  same  body,  makes  them  all  equally  share  in  one 
another's  good  and  evil,  gives  them  a  mutual  esteem  and  concern 
one  for  another,  and  leaves  no  room  for  contests  or  divisions 
amongst  them,  about  their  gifts,  or  the  honour  and  place  due  to 
them,  upon  that  account,  chap.  xii.  12 — 31. 

4.  That  though  gifts  have  their  excellency  and  use,  and  those, 
who  have  them,  may  be  zealous  in  the  use  of  them  ;  yet  the  true 
and  sure  way  for  a  man  to  get  an  excellency  and  preference  above 
others,  is  the  enlarging  himself  in  charity,  and  excelling  in  that, 

l2 


148  I.  Corinthimis.  Chap.  XII. 

without  which  a  Christian,  with  all  his  spiritual  gifts,  is  nothing, 
chap.  xiii.  1 — 13. 

5.  In  the  comparison  of  spiritual  gifts,  he  gives  those  the  pre- 
cedency, which  edify  most ;  and,  in  particular,  prefers  prophesy- 
ing to  tongues,  chap.  xiv.  1 — 40. 


SECTION  IX.  NO.  1. 
CHAPTER  XII.  1—3. 

TEXT. 

1  Now  concerning  spiritual  gifts^  bretlu-cn,  I  would  not  have  you  ig- 
norant. 

2  Ye  know  that  ye  were  GentilcS;,  carried  away  unto  these  dumb  idols, 
even  as  ye  were  led. 

3  Wherefore  I  give  you  to  understand,  that  no  man,  speaking  by  the 
Spirit  of  God,  calleth  Jesus  accursed :  and  that  no  man  can  say, 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. 

PARAPHRASE. 

1  As  to  spiritual  men,  or  men  assisted  and  acted  by  the  Spirit  % 
I  shall  inform  you ;  for  I  would  not  have  you  be  ignorant. 

2  You  yourselves  know,  that  you  were  heathens,  engaged  in  the 
worship  of  stocks  and  stones,  dumb,  senseless  idols,  by  those, 

3  who  were  then  your  leaders.  Whereupon  let  me  tell  you, 
that  no  one,  who  opposes  Jesus  Christ,  or  his  religion,  has 
the  Spirit  of  God  ^.  And  whoever  is  brought  to  own  Jesus 
to  be  the  Messiah,  the  Lord%  does  it  by  the  Holy  Ghost. 

NOTES. 

1  *  nvEu/iwIixwi',  "  spirUual."  We  are  vvananted,  by  a  like  use  of  tlie  woid,  in 
several  places  of  St.  Paul's  epistles,  as  chap.  ii.  15,  and  xiv.  37,  of  this  epistle, 
and  Gal.  vi.  1,  to  take  it  here  in  the  masculine  gender,  standing  for  persons,  and 
not  gifts.  And  the  context  obliges  us  to  understand  it  so.  For  if  we  will  have 
it  stand  for  gifts,  and  not  persons,  the  sense  and  coherence  of  these  three  first 
verses  will  be  very  hard  to  be  made  out.  Besides,  there  is  evidence  enough,  iu 
several  parts  of  it,  that  the  subject  of  St.  Paul's  discourse  here  is  ori-Eu^aTixoi, 
persons  endowed  with  spiritual  gifts,  contending  for  precedency,  in  consideration 
of  their  gifts.  See  ver.  13,  &c.  of  this  chapter;  and  to  what  purpose  else,  says 
he,  chap.  xiv.  5,  Greater  is  he  that  prophesicth,  than  he  that  speaketh  with 
tongues  ? 

%  '>  This  is  spoken  against  tlic  Jews,  who  pretended  to  the  Holy  Ghost,  and  yet 
spoke  against  Jesns  Christ,  and  denied  that  the  Holy  Gliost  was  ever  given  to 
the  Gentiles:  vid.  Acts  x.  45.     Whether  their  Judaizing  false  apostle  were  at 
all  glanced  at  in  this,  may  be  considered. 
*  Lord.     What  is  meant  by  Lord,  see  note,  chap.  viii.  5. 


i 


Chap.  XII.  /.  Corinthians.  1 19 

PARAPHRASE. 
And,  therefore,  upon  account  of  having  the  Spirit,  you  can  none 
of  you  lay  any  claim  to  superiority ;  or  have  any  pretence  to 
slight  any  of  your  brethren,  as  not  having  the  Spirit  of  God, 
as  well  as  you.  For  all,  that  own  our  Lord  Jesus  Christ,  and 
believe  in  him,  do  it  by  the  Spirit  of  God,  i.  e.  can  do  it  upon 
no  other  ground,  but  revelation,  coming  from  the  Spirit  of 
God. 


SECTION  IX.  No.  2. 
CHAPTER  XII.  4—11. 

CONTENTS. 
AxoTHER  consideration,  which  St.  Paul  offers,  against  any 
contention  for  superiority,  or  pretence  to  precedency,  upon  account 
of  any  spiritual  gift,  is,  that  those  distinct  gifts  are  all  of  one  and 
the  same  Spirit,  by  the  same  Lord ;  wrought  in  every  one,  by  God 
alone,  and  all  for  the  profit  of  the  church. 

TEXT. 

4  Now  there  are  diversities  of  gifts,  but  the  same  Spirit. 

5  Aud  there  are  differences  of  administrations,  but  the  same  Lord, 

6  And  there  are  diversities  of  operations,  but  it  is  the  same  God  which 
worketh  all  in  all. 

PARAPHRASE. 

4  Be  not  mistaken,  by  the  diversity  of  gifts  ;  for,  though  there  be 
diversity  of  gifts  among  Christians,  yet  there  is  no  diversity  of 

5  spirits ;  they  all  come  from  one  and  the  same  Spirit.  Though 
there  be  diversities  of  offices  ^  in  the  church,  yet  all  the  officers 

6  have  but  one  Lord.  And  though  there  be  various  influxes, 
Avhereby  Christians  are  enabled  to  do  extraordinary  things'', 
yet  it  is  the  same  God,  that  works  "^  all  these  extraordinary  gifts, 

NOTES. 

5  a  These  differeut  offices  are  reckoned  up,  vcr.  28,  &c. 

6  ^  What  these  hspynixalx  were,  see  ver,  8 — 11. 

•^  They  were  very  properly  called  hepy/iaoila — "  in-workings;"  because  they 
were  above  all  human  power  :  men,  of  themselves,  could  do  uothing  of  them  at 
all;  but  it  was  God,  as  the  apostle  tells  us  here,  who,  in  these  extraordinary 
gifts  of  the  Holy  Ghost,  did  all  that  was  doue ;  it  was  the  effect  of  his  inimc- 


150  /.  Corinthians.  Chap.  XII. 

TEXT. 

7  But  the  manifestation  of  the  Spirit  is  given  to  every  mau^  to  profit 
withal. 

8  For  to  one  is  given,  by  the  Spirit,  the  word  of  wisdom ;  to  another, 
the  word  of  knowledge  by  the  same  Spirit ; 

9  To  another,  faith  by  the  same  Spirit ;  to  another,  the  gifts  of  heal- 
ing, by  the  same  Spirit ; 

10  To  another  the  working  of  miracles;  to  another  prophecy;  to  ano- 
ther discerning  of  spirits ;  to  another,  divers  kinds  of  tongues ;  to 
another  the  interpretation  of  tongues. 

PAllAPHRASE. 

7  in  every  one  that  has  them.  But  the  way,  or  gift,  wherein 
every  one,  who  has  the  Spirit,  is  to  show  it,  is  given  him,  not 
for  his  private  advantage,  or  honour '',  but  for  the  good  and 

8  advantage  of  the  church.  For  instance  ;  to  one  is  given,  by 
the  Spirit,  the  word  of  wisdom  %  or  the  revelation  of  the  Gospel 
of  Jesus  Christ,  in  the  full  latitude  of  it :  such  as  was  given  to 
the  apostles :  to  another,  by  the  same  Spirit,  the  knowledge  ^  of 
the  true  sense  and  true  meaning  of  the  Holy  Scriptures  of  the 
Old  Testament,  for   the  explaining  and  confirmation  of  the 

9  Gospel :  To  another,  by  the  same  Spirit,  is  given  an  undoubt- 
ing  persuasion ',  and  stedfast  confidence,  of  performing  what 
he  is  going  about ;  to  another,  the  gift  of  curing  diseases,  by 

10  the  same  Spirit:  To  another,  the  working  of  miracles;  to 

NOTES. 

diate  operation,  as  St.  Paul  assures  us,  in  that  parallel  place,  Phil.  ii.  13.  In 
which  chapter,  ver.  3  and  14,  we  find  that  the  Philippians  stood  a  little  in  need 
of  the  same  advice,  which  St.  Paul  so  at  large  presses  here  upon  the  Corin- 
thians. 

7  "■  Vid.  Rom.  xii.3— 8. 

8  *  2o(p/a.  The  doctrine  of  the  Gospel  is,  more  than  once,  in  the  beginning  of  this 
epistle,  called  "  the  vvisdom  of  God." 

•  Vvwc-is  is  used,  by  St.  Paul,  for  such  a  knowledge  of  the  law  and  the  prophets. 

9  s  In  tliis  sense  rAftg,  "  faitli,"  is  sometimes  taken,  in  the  New  Testament,  par- 
ticularly chap.  xili.  2.  It  is  difficult,  I  confess,  to  define  the  precise  meaning  of 
each  word,  which  the  apostle  uses  in  the  8th,  9th,  and  10th  verses  here.  But  if 
the  order,  which  St.  Paul  observes,  in  enumerating  by  1st,  2nd,  3rd,  the  three 
first  officers  set  down,  ver.  28,  viz.  "first,  apostles;  secondly,  prophets; 
thirdly,  teachers;''  have  any  relation,  or  may  give  any  light  to  these  three  gifts, 
which  are  set  down  in  the  first  place  here,  viz.  "  Wisdom,  Knowledge,  and 
Faith,"  we  may  tiien  properly  understand,  by  (^z^tx,  "  wisdon),"  the  whole  doc- 
trine of  the  Gospel,  as  communicated  to  the  apostles  :  by  yvGiing,  "  knowledge," 
the  gift  of  understanding  the  mystical  sense  of  the  law  and  the  prophets  ;  and, 
by  Tij/f/f,  "  faith,"  the  assurance  and  confidence,  in  delivering,  and  confirming, 
the  doctrine  of  the  Gospel,  which  became  oilaa-AiMh;,  *'  doctors,  or  teachers.'' 
This,  at  least,  I  think,  may  be  presumed,  tliat  since  <ro(p/'a  and  yMSmig  have  Aoyoy 
joined  to  them,  and  it  is  said"  the  word  of  wisdom,  and  the  word  of  knowledge;" 
wisdom  and  knowledge  here  signify  such  gifts  of  the  mind  as  are  to  be  employed 
iu  prcacliing. 


Chap.  XII.  /.  Corinthians.  151 

TEXT. 

11  But  all  these  worketh  that  one  and  the  self-same  Spirit,  dividing  to 
every  man  severally,  as  he  will. 

PARAPHRASE. 
another,  prophecy  ^ ;  to  another,  the  discerning  by  what  spirit 
men  did  any  extraordinary  operation ;  to  another,  diversity  of 
11  languages ;  to  another,  the  interpretation  of  languages.  All 
which  gifts  are  wrought  in  believers,  by  one  and  the  same 
Spirit,  distributing  to  every  one,  in  particular,  as  he  thinks  fit. 

NOTE. 
10  h"  Prophecy"  comprehends  these  three  things,  prediction,  singing  by  the  dic- 
tate of  the  Spirit,  and  iniderstanding  and  explaining  the  mysterious,  hidden 
sense  of  Scripture,  by  an  immediate  illumination  and  motion  of  the  Spirit,  as 
we  have  already  shown.  And  that  the  prophesying,  here  spoken  of,  was  by  im- 
mediate revelation,  vid.  chap.  xiv.  29 — 31. 


SECTION  IX.     No.  3. 
CHAPTER  XII.  12—31. 

CONTENTS. 
From  the  necessarily  different  functions  in  the  body,  and  the 
strict  union,  nevertheless,  of  the  members,  adapted  to  those  dif- 
ferent functions,  in  a  mutual  sympathy  and  concern  one  for  ano- 
ther ;  St  Paul  here  farther  shows,  that  there  ought  not  to  be  any 
strife,  or  division,  amongst  them,  about  precedency  and  preference, 
upon  account  of  their  distinct  gifts. 

TEXT. 

1 2  For,  as  the  body  is  one,  and  hath  many  members,  and  all  the  mem- 
bers of  that  one  body,  being  many,  are  one  body  :  so  also  is  Christ. 

13  For,  by  one  Spirit,  are  we  all  baptized  into  one  body,  whether  we  be 

PARAPHRASE. 

12  For  as  the  body,  being  but  one,  hath  many  members,  and  all 
the  members  of  the  body,  though  many,  yet  make  but  one 
body ;  so  is  Christ,  in  respect  of  his  mystical  body,  the  church. 

13  For  by  one  Spirit  wc  arc  all  baptized  into  one  church,  and  arc 
thei'eby  made  one  body,  without  any  pre-eminence  to   the 


152  /.  Cuiinlhians.  Chap.  XII. 

TEXT. 

Je«s  or  Gentiles,  whether  we  be  bond  or  free ;  and  have  been  all 
made  to  drink  into  one  Spirit. 

14  For  the  body  is  not  one  member,  but  many. 

15  If  the  foot  shall  sav,  "  Because  I  am  not  the  hand,  I  am  not  of  the 
body ;"  is  it  therefore  not  of  the  body  ? 

IG  And  if  the  ear  shall  say,  ''■  Because  I  am  not  the  eye,  I  am  not  of  the 

body;"  is  it  therefore  not  of  the  body? 
]  7  If  the  whole  body  were  an  eye,  where  were  the  hearing  ?  If  the 

whole  were  hearing,  where  were  the  smelling  ? 

18  But  now  hath  God  set  the  members,  everyone  of  them,  in  the  body, 
as  it  hath  pleased  him. 

1 9  And  if  they  were  all  one  member,  where  were  the  body  } 

20  But  now  are  they  many  members,  yet  but  one  bodj'. 

PARAPHRASE. 

Jew  ^  above  the  Gentile,  to  the  free  above  the  bondman  :  and 
the  blood  of  Christ,  \vhich  we  all  partake  of,  in  the  Lord's 
supper,  makes  us  all  have  one  life,  one  spirit,  as  the  same 
blood,  diffused   through  the  w^iole  body,   communicates  the 

14  same  life  and  spirit  to  all  the  members.  For  the  body  is  not 
one  sole  member,  but  consists  of  many  members,  all  vitally 

15  united  in  one  common  sympathy  and  usefulness.  If  any  one 
have  not  that  function,  or  dignity,  in  the  church,  which  he 

16  desires,  He  must  not,  therefore,  declare  that  he  is  not  of  the 
church  ;  he  does  not  thereby  cease  to  be  a  member  of  the 

17  church.  There  is  as  much  need  of  several  and  distinct  gifts 
and  functions  in  the  church,  as  there  is  of  different  senses  and 
members  in  the  body ;  and  the  meanest  and  least  honourable 
would  be  missed,  if  it  were  wanting,  and  the   whole  body 

18  would  suifer  by  it.  Accordingly,  God  hath  fitted  several  per- 
sons, as  it  were  so  many  distinct  members,  to  several  offices 
and  functions  in  the  church,  by  proper  and  peculiar  gifts  and 
abilities,  which  he  has  bestov.ed  on  them,   according  to  his 

19  good  pleasure.  But  if  all  were  but  one  member,  what  would 
become  of  the  body  ?  There  would  be  no  such  thing  as  an 
human  body ;  no  more  could  the  church  be  edified,  and  framed 
into  a  growing,  lasting  society,  if  the  gifts  of  the  Spirit  were 

20  all  reduced  to  one.  But  now,  by  the  various  gifts  of  the 
Spirit,  bestowed  on  its  several  members,  it  is  as  a  well  organized 

NOTE. 

13  •  The  naming  of  the  Jews  here  with  Gentiles,  and  setdng  both  on  the  same 
level,  when  converted  to  Christianity,  may  probably  be  done  here,  by  St.  Paul, 
A'ith  reference  to  the  false  apostle,  who  was  a  Jew,  and  seems  to  have  claimed 
some  pre-eminence,  as  due  to  him  upon  that  account;  whereas,  among  the 
members  of  Chiist,  which  all  make  but  one  body,  there  is  no  superiority,  or 
other  distinction,  but,  as  by  the  several  gifts,  bcsiowed  on  them  by  God,  they 
contribute  more,  or  less,  to  the  edification  of  the  church. 


Chap.  XII.  /.  Corinthians.  153 

TEXT. 

21  Ajid  tlie  eye  cannot  say  unto  the  hand,  "  I  have  no  need  of  thee  :" 
nor,  again,  the  head  to  the  feet,  "  I  have  no  need  of  you." 

22  Nav,  much  more  those  members  of  the  body,  Mhich  seem  to  be  more 
feeble,  are  necessary: 

23  And  those  members  of  the  body,  which  we  think  to  be  less  honoura- 
ble, upon  tliese  we  bestow  more  abundant  honour,  and  our  uncomely 
parts  have  more  abundant  comeliness. 

24  For  our  comely  parts  have  no  need  :  but  God  hath  tempered  the  body 
together,  having  given  more  abundant  honour  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  suffer,  all  the  members  suffer  with  it :  or 
one  member  Ije  honoured,  all  the  members  rejoice  with  it, 

27  Now,  ye  are  the  body  of  Christ,  and  members  in  particular. 

28  And  God  hath  set  some  in  the  church,  first  apostles,  secondarily 
prophets,  thirdly  teachers,  after  that  miracles,  then  gifts  of  healings, 
helps,  governments,  diversities  of  tongues. 

PARAPHRASE. 

body,  wherein  the  most  eminent  member  cannot  despise  the 

^1   meanest.     The  eye  cannot  say  to  the  hand,  "  I  have  no  need 

of  thee;"  nor  the  head  to  the  feet,  "  1  have  no  need  of  you." 

22  It  is  so  far  from  being  so,  that  the  parts  of  the  body,  that 
seem  in  themselves  weak,  are  nevertheless  of  absolute  neces- 

23  sity.  And  those  parts,  which  are  thought  least  honourable, 
we  take  care  always  to  cover  with  the  more  respect ;  and  our 
least  graceful  parts  have  thereby  a  more  studied  and  adventi- 

24  tious  comeliness.  For  our  comely  parts  have  no  need  of  any 
borrowed  helps,  or  ornaments :  but  God  hath  so  contrived  the 
symmetry  of  the  bod}',  that  he  hath  added  honour  to  those 

25  parts,  that  might  seem  naturally  to  want  it :  That  there  might 
be  no  disunion,  no  schism  in  the  body,  but  that  the  members 
should  all  have  the  same  care  and  concern  one  for  another  ; 

26  And  all  equally  partake  and  share  in  the  harm,  or  honour,  that 

27  is  done  to  any  of  them  in  particular.  Now,  in  like  manner, 
you  are,  by  your  particular  gifts,  each  of  you,  in  his  peculiar 
station  and  aptitude,  members  of  the  body  of  Christ,  which  is 

28  the  church :  Wherein  God  hath  set,  first  some  apostles, 
secondly  prophets,  thirdly  teachers,  next  workers  of  miracles, 
then  those  who  have  the  gift  of  healing,  helpers  **,  governors  % 

NOTES. 

28  b 'A»TlXl1^^«^>^  "Helps,"  Dr.  Lightfoot  takes  to  be  those  who  accompanied  the 
apostles,  were  sent  up  and  down  by  them  in  the  service  of  the  Gospel,  and 
baptized  those  that  were  converted  by  them. 
♦  Kucffy^fffif,  to  be  the  same  with  discerning  of  spirits,  ver.  10. 


154  /.  Corinthians.  Chap.  XII. 

TEXT. 

29  Are  all  apostles  ?   Are  all  prophets  ?   Are  all  teachers  ?   Are  all 
workers  of  miracles  ? 

30  Have  all  the  gifts  of  healing  ?  Do  all  speak  with  tongues  ?  Do  all 
interpret  ? 

31  But  covet  earnestly  the  best  gifts :   and  yet  show  I  unto  you  a  more 
excellent  way. 

PARAPHRASE. 
29  and  such  as  are  able  to  speak  diversity  of  tongues.     Are  all 

apostles  ?  Are  all  prophets  ?  Are  all  teachers  ?  Are  all  workers 
SO  of  miracles  ?  Have  all  the  gift  of  healing  ?  Do  all  speak  di- 
31  versity  of  tongues  ?  Are  all  interpreters  of  tongues  ?     But  ye 

contest  one  with  another,  whose  particular  gift  is  best,  and 

most  preferable  '^ ;  but  I  will  show  you  a  more  excellent  way, 

viz.  mutual  good-will,  affection,  and  charity. 

NOTE. 

■J  That  this  is  the  apostle's  meaning  here  is  plain,  in  that  there  was  an  emulation 
amongst  them,  and  a  strife  for  precedency,  on  account  of  the  several  gifts  they 
had,  (as  we  have  already  observed  from  several  passages  in  this  section)  which 
made  them  in  their  assemblies  desire  to  be  heard  first.  This  was  the  fa\ilt  the 
apostle  was  here  correcting  ;  and  it  is  not  likely  he  should  exhort  them  all, 
promiscuously,  to  seek  the  principal  and  most  eminent  gifts,  at  the  end  of  a 
discourse  wherein  he  had  been  demonstrating  to  them,  by  the  example  of  the 
human  body,  that  there  ought  to  be  diversity  of  gifts  and  functions  of  the  church, 
but  that  there  ought  to  be  no  schism,  emulation,  or  contest  amongst  them,  upon 
the  account  of  the  exercise  of  those  gifts  ;  that  they  were  all  useful  in  their  places, 
and  no  member  was  at  all  to  be  the  less  honoured  or  valued  for  the  gift  he  had, 
though  it  were  not  one  of  the  first  rank.  And  in  this  sense  the  word  ?r)\oji/  is 
taken  in  the  next  chapter,  ver.  4,  where  St.  Paul,  pursuing  the  same  argument, 
exhorts  them  to  mutual  charity,  good-will,  and  affection,  which  he  assures  them 
is  preferable  to  any  gifts  whatsoever.  Besides,  to  what  purpose  should  he 
exhort  them  "  to  covet  earnestly  the  best  gifts,''  wheu  the  obtaining  of  this  or 
that  gift  did  not  at  all  lie  iu  their  desires  or  endeavours,  the  apostle  having  just 
before  told  them,  ver.  11,  that  "the  Spirit  divides  those  gifts  to  every  man 
severally  as  he  will,"  and  those  he  writ  to  had  their  allotment  already  ?  He 
might  as  reasonably,  according  to  his  own  doctrine  in  this  very  chapter,  bid  tlie 
foot  covet  to  be  the  hand,  or  the  ear  to  be  the  eye.  Let  it  be  remembered, 
therefore,  to  rectify  this,  that  St.  Paul  says,  ver.  17  of  this  chapter :  "  If  the 
whole  body  were  the  eye,  where  were  the  hearing,"  &c.  St.  Paul  docs  not  use 
to  cross  his  own  design,  nor  contradict  his  own  reasoning. 


Chap.  XIII.  /.  Corinthiaris.  155 

SECTION  IX.    NO.  4. 
CHAPTER  XIII.  1—13. 

CONTENTS. 

St.  Paul  having  told  the  Corinthians,  in  the  last  words  of  the 
preceding  chapter,  that  he  would  show  them  a  more  excellent 
way,  than  the  emulous  producing  of  their  gifts  in  the  assembly,  he, 
in  this  chapter,  tells  them,  that  this  more  excellent  way  is  charity, 
which  he  at  large  explains,  and  shows  the  excellency  of. 

TEXT. 

1  Though  I  speak  with  the  tongues  of  men,  and  of  angels,  and  have 
not  cliarity,  I  am  become  as  sounding  brass,  or  a  tinkling  cymbal. 

2  And  though  I  have  the  gift  of  prophecy,  and  understand  all  mysteries, 
and  all  knowledge  ;  and  though  I  have  all  faith,  so  that  I  could  re- 
move mountains,  and  have  not  charity,  I  am  nothing. 

PARAPHRASE. 

1  If  I  speak  all  the  languages  of  men  and  angels  %  and  yet 
have  not  charity,  to  make  use  of  them  entirely  for  the  good 
and  benefit  of  others,  1  am  no  better  than  a  sounding  brass,  or 
noisy  cymbal  •",  which  fills  the  ears  of  others,  without  any 

2  advantage  to  itself,  by  the  sound  it  makes.  And  if  I  have  the 
gift  of  prophecy,  and  see,  in  the  law  and  the  prophets,  all  the 
mysteries ""  contained  in  them,  and  comprehend  all  the  know- 
ledge they  teach  ;  and  if  I  have  faith  to  the  highest  degree,  and 

NOTES. 

1  *  "Tongues  of  augels"  are  mentioned  here,  according  to  the  conception  of  the 
Jews. 

^  A  cymbal  consisted  of  two  large  hollowed  plates  of  brass,  with  broad  brims, 
which  were  struck  one  against  another,  to  fill  up  the  symphony  in  great  concerts 
of  music;  they  made  a  great  deep  sound,  but  had  scarce  any  variety  of  musical 
notes. 

2  *=  Any  predictions,  relating  to  our  Saviour  or  his  doctrine,  or  the  times  of  the 
Gospel,  contained  in  the  Old  Testament,  in  types,  or  figurative  and  obscure 
expressions,  not  understood  before  his  coming,  and  being  revealed  to  the  world, 
St.  Paul  calls  "  mystery,"  as  may  be  seen  all  through  his  writiucs.  So  that 
"  mystery  and  knowledge"  are  terms  here  used  by  St.  Paul,  to  signify  truths 
concerning  Christ  to  come,  contained  in  the  Old  Testament ;  and  "  prophecy," 
the  understanding  of  the  types  and  prophecies  containing  those  truths,  so  as  to 
be  able  to  explain  them  to  others. 


156  /.  Corinthians.  Chap.  XIII. 

TEXT. 

3  And  though  I  bestow  all  my  goods  to  feed  the  poor,  and  though  I 
give  my  body  to  be  burned,  and  have  not  charity,  it  profiteth  me 
nothing. 

4  Charity  sufFereth  long,  and  is  kind ;  charity  envieth  not ;  charity 
vaunteth  not  itself,  is  not  puffed  up  ; 

5  Doth  not  behave  itself  unseemly,  seeketh  not  her  own,  is  not  easily 
provoked,  thinketh  no  evil ; 

6  Rejoiceth  not  in  iniquity,  but  rejoiceth  in  the  truth  : 

7  Beareth  all  things,  believeth  all  things,  hopetli  all  things,  endureth 
all  things. 

8  Charity  never  faileth  :  but  whether  there  be  prophecies,  they  shall 
fail ;  whether  there  be  tongues,  they  shall  cease  ;  whether  there  be 
knowledge,  it  shall  vanish  away. 

9  For  we  knoAV  in  part,  and  \ve  prophesy  in  part. 

1 0  But  when  that  which  is  perfect  is  come,  then  that  which  is  in  pai"t 
shall  be  done  away. 

1 1  When  I  was  a  child,  I  spake  as  a  child,  I  thought  as  a  child  ;  but 
when  I  became  a  man,  I  put  away  childish  things. 

PARAPHRASE, 
power  of  miracles,  so  as  to  be  able  to  remove  mountains**,  and 

3  have  not  charity,  I  am  nothing,  I  am  of  no  value.  And  if 
I  bestow  all  I  have  in  relief  of  the  poor,  and  give  myself  to 

4  be  burnt,  and  have  not  charity,  it  profits  me  nothing.  Charity 
is  long-suffering,  is  gentle  and  benign,  without  emulation,  in- 

5  solence,  or  being  puffed  up  ;  Is  not  ambitious,  nor  at  all  self- 
interested,  is  not  sharp  upon  others'"  failings,  or  inclined  to  ill 

6  interpretations:  Charity  rejoices  with  others,  when  they  do 
well ;  and,  when  any  thing  is  amiss,  is  troubled,  and  covers 

7  their  failings  :   Charity  believes  well,  hopes  well  of  every  one, 

8  and  patiently  bears  with  every  thing  ^ :  Charity  will  never 
cease,  as  a  thing  out  of  use ;  but  the  gifts  of  prophecy,  and 
tongues,  and  the  knowledge  whereby  men  look  into,  and  ex- 
plain the  meaning  of  the  Scriptures,  the  time  will  be,  when 

9  they  will  be  laid  aside,  as  no  longer  of  any  use.  For  the 
knowledge  we  have  now  in  this  state,  and  the  explication  we 

10  give  of  Scripture,  is  short,  partial,  and  defective.  But  when, 
hereafter,  we  shall  be  got  into  the  state  of  accomplishment  and 
perfection,  whei-ein  we  are  to  remain  in  the  other  world, 
there  will  no  longer  be  any  need  of  these  imperfecter  ways  of 
information,  whereby  we  arrive  at  but  a  partial  knowledge 

1 1  here.     Thus,  when  I  was  in  the  imperfect  state  of  childhood, 

NOTES. 

■*  "  To  remove  mountains,"  is  to  do  what  is  next  to  impossible. 
7  *  May  we  not  suppose,  that,  in  this  description  of  charity,  St.  Paul  intimate."', 
and  tacitly  reproves  tlieir  contrary  carriage,  in  their  emulation  and  contests 
about  the  dignity  and  preference  of  their  spiritual  gifts  .' 


Chap.  XIV.  7.  Corinthians.  157 

TEXT. 

12  For  now  we  see  tliroiigh  a  glass,  darkly  ;  but  then  face  to  face  :  now 
I  know  in  part ;  but  then  shall  I  know,  even  as  also  I  am  known. 

13  And  now  abideth  faith,  hope,  charity,  these  three  :  but  the  greatest 
of  these  is  charity. 

PARAPHRASE. 

I  talked,  I  understood,  I  reasoned  after  the  imperfect  manner 
of  a  child :  but,  when  I  came  to  the  state  and  perfection  of 

12  manhood,  I  laid  aside  those  childish  ways.  Now  we  see  but 
by  reflection,  the  dim,  and,  as  it  were,  enigmatical  representa- 
tion of  things  :  but  then  we  shall  see  things  directly,  and  as 
they  are  in  themselves,  as  a  man  sees  another,  when  tliey  arc 
face  to  face.  Now  I  have  but  a  superficial,  partial  knowledge 
of  things ;  but  then  I  shall  have  an  intuitive,  comprehensive 
knowledge  of  them,  as  I  myself  am  known,  and  lie  open  to  the 
view  of  superior,  seraphic  beings,  not  by  the  obscure  and  ini- 

13  perfect  way  of  deductions  and  reasoning.  But  then,  even  in 
that  state,  faith,  hope,  and  charity,  will  remain  :  but  the  greatest 
of  the  three  is  charity. 


SECTION  IX.     NO.  5. 
CHAPTER  XIV.  1—40. 

CONTENTS. 

St.  Paul,  in  this  chapter,  concludes  his  answer  to  the  Corin- 
thians, concerning  spiritual  men,  and  their  gifts ;  and  having  told 
them  that  those  were  most  preferable  that  tended  most  to  edifica- 
tion, and  particularly  shown  that  prophecy  was  to  be  preferred 
to  tongues,  he  gives  them  directions  for  the  decent,  orderly,  and 
profitable  exercise  of  their  gifts,  in  their  assemblies. 


158  I.  Corinthians.  Chap.  XIV. 

TEXT. 

1  Follow  after  cLarity,  and  desire  spiritual  gifts,  but  rather  that  ye 
may  prophesy. 

2  For  he,  that  speaketh  in  an  unknown  tongue,  speaketh  not  unto 
men,  but  unto  God ;  for  no  man  understandetli  hira  :  howbeit,  in 
the  Spirit,  he  speaketh  mysteries. 

PARAPHRASE. 

1  Let  your  endeavours,  let  your  pursuit,  therefore,  be  after 
charity ;  not  that  you  should  neglect  the  use  of  your  spiritual 

2  gifts  *,  especially  the  gift  of  prophecy  :  For  he,  that  speaks 
in  an  unknown  tongue '%  speaks  to  God  alone,  but  not  to  men  : 

NOTES. 

1  »  Zr)^cDT£  Tot  wvEjaoTixa.  That  Jij^.cDv  does  not  signify  to  covet  or  desire,  nor 
cau  be  understood  to  be  so  used  by  St.  Paul  in  this  section,  I  have  already 
.shown,  chap.  xii.  31.  That  it  has  here  the  sense  that  I  have  given  it,  is  plain 
from  the  same  direction  concerning  spiritual  gifts,  repeated  ver.  39,  in  these 
words,  ?'j;A.ojT£  to  x!:f.i^rjt\tEiv  xai  to  XoL'f^ilt  yKiliscrat;  fir,  zaiX'JETs,  the  meaning,  HI 
both  places,  being  evidently  this,  that  they  should  not  neglect  the  use  of  their 
spiritual  gifts;  especially  they  should,  in  the  first  place,  cultivate  and  exercise 
the  gift  of  prophesying,  but  yet  should  not  wholly  lay  aside  the  speaking  with 
variety  of  tongues  in  their  assemblies.  It  will,  perhaps,  be  wondered  why  St. 
Paul  sliould  employ  the  word  ?>;?.o:y  in  so  unusual  a  sense  ;  but  that  will  easily 
be  accounted  for,  if  what  I  have  remarked,  chap.  xiv.  15,  concerning  St.  Paul's 
custom  of  repeating  words,  be  remembered.  But,  besides  what  is  familiar  iii 
St.  Paul's  way  of  writing,  we  may  find  a  particular  reason  for  his  repeating  the 
word  ?>i/.o3v  here,  though  in  a  somewhat  unusual  signification.  He  having,  by 
way  of  reproof,  told  them  that  they  did  ^nt.oZi  tx  yccfhfictTo.  to.  xuiilo-ja,  had  an 
emulation,  or  made  a  stir  about  whose  gifts  were  best,  and  were,  therefore,  to 
take  place  in  their  assemblies.  To  prevent  their  thinking  that  ?rAc5v  might 
have  too  harsh  a  meaning,  (for  he  is,  in  all  this  epistle,  very  tender  of  ofiendiu? 
them,  and  therefore  sweetens  all  his  reproofs  as  much  as  possible,)  he  here  takes 
it  up  again,  and  uses  it,  more  than  once,  in  a  way  that  approves  and  advises  that 
they  should  ?7i?.r::/  ^vsv/jLxliy.a,  whereby  yet  he  means  no  more  but  that  they  should 
not  neglect  their  spiritual  gifts;  he  would  have  them  use  them  in  their  assem- 
blies, but  yet  in  such  method  and  order  as  he  directs. 

2  *"  He,  who  attentively  reads  this  section  about  spiritual  men  aud  their  gifts,  may 
find  reason  to  imagine  that  it  was  those,  who  had  the  gift  of  tongues,  who 
caused  the  disorder  in  the  church  at  Corinth,  by  their  forwardness  to  speak, 
and  striving  to  be  heard  first,  and  so  taking  up  too  much  of  the  time  in  their 
assemblies,  in  speaking  iu  unknown  tongues.  For  the  remedying  this  disorder, 
and  better  regulating  of  this  matter,  amongst  other  things,  they  had  recourse  to 
St.  Paul.     He  will  not  avoid  easily  thinking  so,  who  considers, 

1st,  That  the  first  gift  which  St.  Paul  compares  with  charity,  chap,  xiii.,  and 
extremely  undervalues,  in  comparison  of  that  divine  virtue,  is  the  gift  of  tongues, 
as  if  that  were  tt;e  gift  they  most  affected  to  show,  and  most  valued  themselves 
upon  ;  as  indeed  it  was,  iu  itself,  most  fitted  for  ostentation  in  their  assemblies 
of  any  other,  if  any  one  were  inclined  that  way  :  aud  that  the  Corinthians,  in 
their  preseut  state,  were  not  exempt  from  emulation,  vanity,  and  ostentation,  is 
very  evident. 

2dly,  That  chap.  xiv.  when  St.  Paul  compares  their  spiritual  gifts  one  with 
another,  the  first,  nay,  aud  only  one,  that  he  debases  and  depreciates,  in  com- 


Chap.  XIV.  7.  Corinthians.  159 

TEXT. 

3  But  he  that  prophesietli  speaketh  unto  men  to  edification,  and 
exhortation,  and  comfort. 

4  He  that  speaketh  iu  an  unknown  tongue,  edifieth  himself;  but  he 
that  prophesietli  edifieth  the  church. 

5  I  would  that  ye  all  spake  with  tongues,  but  rather  that  ye  prophe- 
sied :  for  greater  is  he  that  prophesietli  than  he  that  speaketh  with 
tongues,  except  he  interpret,  that  the  church  may  receive  cdifjnng. 

6  Now,  brethren,  if  I  come  unto  you  speaking  with  tongues,  what 
shall  I  profit  you,  except  I  shall  speak  to  you  either  by  revelation, 
or  by  knowledge,  or  by  prophesying,  or  by  doctrine  '? 

7  And  even  things  without  life,  giving  sound,  whether  pipe  or  harp. 


PARAPHRASE, 
for  nobody  understands  him  ;  the  things  he  utters,  by  the 
Spirit,  in  an  unknown  tongue,  are  mysteries,  things  not^under- 

3  stood  by  those  who  hear  them.  But  he,  that  prophesieth ", 
speaks  to  men,  who  are  exhorted  and  comforted  thereby,  and 

4  helped  forwards  in  rehgion  and  piety.  He  that  speaks  in 
an  unknown  tongue*^,  edifies  himself  alone ;  but  he,  that  pro- 

5  phesieth,  ediileth  the  church.  I  wish  that  ye  had  all  the  gift 
of  tongues,  but  rather  that  ye  ail  prophesied  ;  for  greater  is  he 
that  prophesieth,  than  he  that  speaks  with  tongues,  unless  he 
interprets  what  he  delivers  in  an   unknown  tongue,  that  the 

6  church  may  be  edified  by  it.  For  example,  should  I  apply 
myself  to  you  in  a  tongue  you  knew  not,  what  good  should  I 
do  you,  unless  I  interpreted  to  you  what  I  said,  that  you  might 
understand  the  revelation,  or  knowledge,  or  prophecy,  or  doc- 

7  trine '^  contained  in  it .''     Even  inanimate  instruments  of  sound, 


NOTES. 

parisoD  of  others,  is  the  gift  of  tongues,  which  he  discourses  of  for  abore  twenty 
verses  together,  in  a  way  fit  to  abate  a  too  high  esteem,  and  a  too  excessive  use 
of  it  iu  their  assemblies  ;  wliich  we  cannot  suppose  he  would  have  done,  had 
they  not  been  guilty  of  some  such  miscarriages  in  the  case,  whereof  the  twenty- 
fourth  verse  is  not  without  an  intimation. 

3dly,  When  he  comes  to  give  direction  about  the  exercise  of  their  gifts  in 
their  meetings,  this  of  tongues  is  the  only  one  that  he  restrains  and  limits,  ver. 
27,  2«. 

3  <:  What  is  meant  by  prophesying,  see  note,  chap.  xii.  10. 

4  ''  By  ■pM7(7ri,  "  unknown  tongue,"  Dr.  Lightfoot,  in  this  chapter,  understands 
the  Hebrew  tongue,  which,  as  he  observes,  was  used  in  the  synagogue  iu  reading 
the  Sacred  Scripture,  in  praying  and  in  preaching.  If  that  be  the  meaning  of 
tongue  here,  it  suits  well  the  apostle's  design,  which  was  to  take  tlieni  oft"  from 
their  Jewish,  false  apostle,  who  probably  might  have  encouraged  and  promoted 
this  speaking  of  Hebrew  in  their  assemblies. 

6  •  It  is  not  to  be  doubted  but  these  four  distinct  terms,  used  here  by  the  apostle, 
had  each  its  distinct  signification  in  his  mind  and  intention  :  whether  what  may 
be  collected  from  these  epistles  may  sulliciently  warrant  us  to  understand  them 


]60  /.  Co7inthians.  Chap.  XIV. 

TEXT. 

except  they  give  a  distinction  in  the  sounds,  how  shall  it  be  known 
Avhat  is  piped,  or  harped  ? 

8  For  if  the  trumpet  give  an  uncertain  sound,  who  shall  prepare  him- 
self to  the  battle  ? 

9  So  likewise  you,  except  ye  utter  by  the  tongue  words  easy  to  be  un- 
derstood, how  shall  it  be  known  what  is  spoken  ?  For  ye  shall  speak 
into  the  air. 

1 0  There  are,  it  may  be,  so  many  kinds  of  voices  in  the  world,  and  none 
of  them  is  without  signification. 

1 1  Therefore,  if  I  know  not  the  meaning  of  the  voice,  I  shall  be  unto 
him  that  speaketh  a  barbarian  ;  and  he  that  speaketh  shall  be  a 
barbarian  unto  me. 

12  Even  so  ye,  forasmuch  as  ye  are  zealous  of  spiritual  gifts,  seek  that 
ye  may  excel  to  the  edifying  of  the  church. 

13  Wherefore  let  him  that  speaketli  in  an  unknown  tongue  pray  that 
he  may  interpret. 

PARAPHRASE, 
as  pipe,  or  harp,  are  not  made  use  of,  to  make  an  hislgnificant 
noise ;  but  distinct  notes,  expressing  mirth,  or  mourning,  or 
the  like,  are  played  upon  them,  whereby  the  tune  and  compo- 

8  sure  are  understood.  And  if  the  trumpet  sound  not  some 
point  of  war  that  is  understood,  the  soldier  is  not  thereby  in- 

9  structed  what  to  do.  So  likewise  ye,  unless  witli  the  tongue, 
which  you  use,  utter  words  of  a  clear  and  known  signification 
to  your  hearers,  you  talk  to  the  wind ;  for  your  auditors  un- 

10  derstand  nothing  that  you  say.  There  is  a  great  number  of 
significant  languages  in  the  world ;  I  know  not  how  many  : 

11  every  nation  has  its  own.  If  then  I  understand  not  another's 
language,  and  the  force  of  his  words,  I  am  to  him,  when  he 
speaks,  a  barbarian  ;  and  whatever  he  says,  is  all  gibberish  to 
me ;  and  so  is  it  with  you ;  ye  are  barbarians  to  one  another, 

12  as  far  as  ye  speak  to  one  another  in  unknown  tongues.  But 
since  there  is  emulation  amongst  you  concerning  spiritual  gifts, 
seek  to  abound  in  the  exercise  of  those  which  tend  most  to  the 

13  edification  of  the  church.     Wherefore,  let  him  that  speaks  an 

NOTE. 

iu  the  following  signification.s,  I  leave  to  the  judgment  of  others  :  1st,  'Atto- 
xJ<?.u\I/(f,  "  reveliilion,"  something  revealed  byGod/uninediatelyto  the  person,  vid. 
ver.30.  2dly,  Tvwaig,  "  knowledge,  the  understanding  (lie  mystical  and  cvangeii''al 
iiiense  of  passages  in  the  Old  Testament,  relating  to  onr  Saviour  and  the  Gospel. 
3dly,  Ufopr^dx,  "  propliecy,"  an  inspired  hymn,  vid.  ver.  26.  'Ithly,  AiSa-^ri, 
*'  doctrine,"  any  truth  of  the  Gospel  concerning  faith  or  manners.  But  whether 
this,  or  any  otlier  precise  meaning  of  these  words  can  be  certainly  made  out  now, 
it  is  perhaps  of  no  great  necessity  to  be  over-curious;  it  being  enougli,  for  the 
understanding  the  sense  and  argument  of  the  apostle  here,  to  know  that  these 
terms  stand  for  some  intelligible  discourse,  tending  to  the  edification  of  the 
church,  though  of  what  kind  each  of  them  was,  in  particular,  we  certainly  know 
not. 


Chap.  XIV.  /.  Corinthians.  l6l 

TEXT. 

14  For  if  I  praj'  in  an  unknown  tongue^  my  spirit  praj-eth,  but  my  under- 
standing is  luifruitful. 

15  What  is  it  then  ?  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  understanding  also. 

16  Else,  when  thou  shalt  bless  with  the  Spirit,  how  shall  he  that  occu- 
pieth  the  room  of  the  unlearned,  say  Amen,  at  thy  giving  of  thanks  ; 
seeing  he  understandeth  not  what  thou  sayest  ? 

PiVRAPHRASE. 
iinknow^n  toncjue,   pray  tliat  he  may  interpret  what  he  says. 

14  For,  if  I  pray  in  the  congregation  in  an  unknown  tongue,  my 
spirit,  it  is  true,  accompanies  my  words,  which  I  understand, 
and  so  my  spirit  prays  ^ ;   but  my  meaning  is  unprofitable  to 

15  others  w^ho  understand  not  my  words.  AVhat,  then,  is  to  be 
done  in  the  case  .?  Why,  I  will,  when  moved  to  it  by  the 
Spirit,  pray  in  an  unknown  tongue,  but  so  that  my  meaning  « 
may  be  understood  by  others ;  i.  e.  I  will  not  do  it  but  when 
there  is  somebody  by,  to  interpret  '\  And  so  will  I  do  also 
in  singing ' ;  I  will  sing  by  the  Spirit,  in  an  unknown  tongue ; 
but  I  will  take  care  that  the  meaning  of  what  I  sing  shall  be 

16  understood  by  the  assistants.  And  thus  ye  sh.ouid  all  do,  in  all 
like  cases.  For  if  thou,  by  the  impulse  of  the  Spirit,  givest 
thanks  to  God  in  an   unknown  tongue,  which  all  understand 

NOTES. 

14  fThis  is  evident  from  vcr.  4,  where  it  is  said,  "  Ke  that  speaketh  with  a 
tongue,  edifies  himself." 

15  8  I  will  not  pretend  to  justify  this  interpretation  of  tw  vof  by  the  exact  rules  of  the 
Greek  idiom  ;  but  the  sense  of  the  place  will,  I  think,  bear  nie  out  in  it.  And, 
as  there  is  occasion  often  to  remark,  he  must  be  little  versed  in  the  writinss  of 
St.  Paul,  who  does  not  observe,  that  when  he  has  used  a  firm,  he  is  apt  to  repeat 
it  again,  in  the  same  discour-^e,  in  a  way  peculiar  to  him.'M^lf,  and  somewhat 
varied  from  its  ordinary  signification.  So,  having  here,  in  the  foregoing  verse, 
used  voDf,  for  the  sentiment  of  his  own  mind,  which  was  unprofitable  to  others, 
when  he  prayed  in  a  tongue  unknown  to  them,  and  opposed  it  to  n-^iZ/xy.,  which 
lie  used  there,  for  his  own  sense  accompanying  his  own  words,  intelligible  to 
him.self,  when,  by  the  impulse  of  the  Spirit,  he  prayed  in  a  foreign  tongue  ;  he 
here,  in  tiiis  verse,  continues  to  use  pr-tying,  rvTrvcj/xxTi,  and  rcf  ^c',  in  the  same 
opposition  ;  the  one  for  praying  in  a  strange  tongue,  which  alone  his  own  mind 
understood  and  accompanied;  the  other,  fur  praying  so,  as  that  the  meaning  of 
his  mind,  in  those  words  be  uttered,  was  made  known  to  otliers,  so  that  they 
were  also  benefited.  Thi.s  use  of  z!7>ii/JtaTi  is  farthei; confirmed,  in  the  next  verse  : 
and  what  he  means  by  ool,  liere,  he  expresses  by  ha  voof,  ver.  I'J,  and  there  ex- 
plains the  meaning  of  it. 

•»  For  so  he  orders,  in  the  use  of  an  unknown  tongue,  ver.  27. 
'  Here  it  may  be  observed,  that  as,  in  their  public  prayer,  one  prayed,  and  the 
others  held  their  peace;  .so  it  was  in  their  singing,  at  least  in  tliat  singing,  which 
was  of  extempore  hymns,  by  the  impulse  of  the  Spirit. 

VOL.  VIIl.  M 


162  I.Corinthians.  Chap.  XIV. 

TEXT. 

1 7  For  thou  verily  givest  thanks  well,  but  the  other  is  not  edified. 

18  1  thank  my  God,  I  speak  with  tong-ues  more  tlian  you  all : 

19  Yet  in  the  church  I  had  rather  speak  five  words  with  my  understand- 
ing, that  by  my  voice  I  might  teach  others  also,  than  ten  thousand 
words  in  an  unknown  tongue. 

20  Brethren,  be  not  children  in  understanding :  howbeit,  in  malice  be 
ye  children,  but  in  understanding  be  men. 

21  In  the  law  it  is  written,  "  With  men  of  other  tongues,  and  other  lips, 
will  I  speak  unto  this  people  ;  and  yet,  for  all  that,  will  they  not 
hear  me,  saith  the  Lord." 

22  Wherefore  tongues  are  for  a  sign,  not  to  them  that  believe,  but  to 
them  that  believe  not :  but  prophesying  serveth  not  for  them  that 
believe  not,  but  for  them  Mhich  believe. 

PARAPHRASE. 

not,  liow  shall  the  hearer,  who,  in  this  respect,  is  unlearned, 
and,  being  ignorant  in  that  tongue,  knows  not  what  thou  say- 
est,  liow  shall  he  say  Amen  ?  How  shall  he  join  in  the  thanks, 

17  which  he  understands  not  ?    Thou,  indeed,  givest  thanks  well ; 

18  but  the  other  is  not  at  all  edified  by  it.    I  thank  God,  I  speak 

19  with  tongues  more  than  you  all :  But  I  had  rather  speak  in  the 
church  five  words  that  are  understood,  that  I  might  instruct 
others  also,  than,  in  an  unknown  tongue,  ten  thousand,  that 

20  others  understand  not.  My  brethren,  be  not,  in  understanding, 
children,  who  are  apt  to  be  taken  with  the  novelty,  or  strange- 
ness of  things :  in  temper  and  disposition  be  as  children,  void 
of  malice  "^ ;   but,  in  matters  of  understanding,  be  ye  perfect 

21  men,  and  use  your  understandings  '.  Be  not  so  zealous  for  the 
use  of  unknown  tongues  in  the  church  ;  they  are  not  so  pro- 
per there :  it  is  written  in  the  law  "',  "  With  men  of  other 
tongues,  and  other  lips,  will  I  speak  unto  this  people;   and 

22  yet,  for  all  that,  will  they  not  hear  me,  saith  the  Lord."  So 
that,  you  see,  the  speaking  of  strange  tongues  miraculously  is 
not  for  those  who  are  already  converted,  but  for  a  sign  to 
those  who  are  unbelievers  :  but  prophecy  is  for  believers,  and 

NOTES. 

20  ^  By  v.i/.loi,  "  malice,"  I  think  here  is  to  be  understood  all  sorts  of  ill  temper  of 
mind,  contrary  to  the  gentleness  and  innocence  of  childhood  ;  and,  in  particular, 
their  emulation  and  strife,  about  the  exercise  of  their  gifts  in  their  assem- 
b  lie?. 

1  Vid.  Rom.  xvi.  19,     Eph.  iv.  13— l.-S. 

21  '"The  books  of  s;icred  Scripture,  delivered  to  the  Jews  by  divine  revelation, 
under  the  law,  before  the  time  of  the  Gospel,  which  we  now  call  the  Old 
Testament,  are,  in  the  writings  of  the  New  Testament,  called  sometimes,  "  the 
law,  the  prophets,  and  the  psalms,"  as  Luke  xxiv.  44  ;  sometimes  "  the  law  and 
the  prophets,"  as  Acts  xxiv.  14.  And  sometimes  they  are  all  comprehended 
nnder  this  one  name,  "  the  law,''  as  here  ;  for  the  passage  cited  is  in  Isaiah, 
chap.  s.\viii.  1. 


Chap.  XIV.  /.  Corinthians,  163 

TEXT. 

23  If,  therefore,  the  whole  church  be  come  together  into  one  place,  and 
all  speak  with  tongues,  and  there  come  in  those  that  are  unlearned, 
or  unbelievers,  will  they  not  say,  that  ye  are  mad  ? 

24  But  if  all  prophesy,  and  there  come  iu  one  that  helicvcth  not,  or  one 
unlearned,  he  is  convinced  of  all,  he  is  judged  of  all. 

25  And  thus  are  the  secrets  of  his  heart  made  manifest ;  and  so,  falling 
down  on  his  face,  he  will  worship  God,  and  report  that  God  is  in 
you  of  a  trutli. 

26  How  is  it  then,  brethren  ?  When  ye  come  together,  every  one  of 
you  hath  a  psalm,  hath  a  doctrine,  hath  a  tongue,  hath  a  revelation, 
hath  an  interpretation.     Let  all  things  be  done  to  edifying. 

27  If  any  man  speak  in  an  unknown  tongue,  let  it  be  by  two,  or  at  the 
most  by  three,  and  that  by  course ;  and  let  one  interpret. 

PARAPHRASE. 

not  for  unbelievers ;  and  therefore  fitter  for  your  assemblies. 

^3  If,  therefore,  when  tlie  church  is  all  come  together,  you  should 
all  speak  in  unknown  tongues,  and  men  unlearned,  or  unbe- 
lievers, should  come  in,  would  they  not  say,  "  that  you  arc 

24  mad  ?"  But  if  ve  all  prophesy,  and  an  unbeliever,  or  an  igno- 
rant man,  come  in,  the  discourses  he  hears  from  you  reaching 

9,5  his  conscience,  and  the  secret  thoughts  of  his  heart,  he  is  con- 
vinced, and  wrought  upon;  and  so,  falling  down,  worships 

26  God,  and  declares  that  God  is  certainly  amongst  you.  What 
then  is  to  be  done,  brethren  ?  When  you  come  together,  every 
one  is  ready  ",  one  with  a  psalm,  another  with  a  doctrine,  an- 
other with  a  strange  tongue,  another  with  a  revelation,  another 
with  an  interpretation.     Let  all  things  be  done  to  edification. 

S7  Even  though  "  any  one  speak  in  an  unknown  tongue,  which  is 


NOTES. 

26  "  It  is  plain,  by  this  wlsole  discourse  of  the  apostle's,  that  there  v.'eie  roiiteiitlons 
and  emulations  amoni;.st  then),  for  precedency  of  their  {;ifts;  and  therefore  I 
think  f  Hwj-of  6-^E<  may  be  rendered  "  every  one  is  ready,"  as  impatient  to  be  first 
heard.  If  there  were  no  siicli  disorder  amongst  them,  there  would  have  been  no 
need  for  the  retaliations  given,  in  the  end  of  this  verse,  and  the  seven  verses 
following,  especially  ver.  ;}1,  .S2,  wiiere  he  tells  them,  they  all  may  prophesy, one 
by  one,  and  that  the  motions  of  tlie  Spirit  were  not  so  ungovernable,  as  not  to 
leave  a  man  master  of  himself.  He  must  not  think  himself  under  a  necessity  of 
speaking,  as  soon  as  lie  found  any  impulse  of  the  Spirit  upon  his  mind. 

27  "  St.  Paul  has  said,  in  tiiis  chapter,  as  much  as  conveniently  could  be  said, 
to  restrain  their  speaUiiif^  in  unknown  tongues,  in  their  assemblies,  which 
seems  to  be  that,  wherein  the  vanity  and  ostentation  of  the  Corinthians  was  most 
forward  to  show  itself.  "It  is  not,"  says  he,  "  a  gift  intended  for  the  edification 
of  believers;  however,  since  you  will  be  exercising  it  in  your  meetings,  let 
it  always  be  so  ordered,  that  it  may  be  for  edification;"  dn,  I  have  ren- 
dered "although."  So  1  think  it  is  sometimes  used;  but  nowhere,  as  I  re_ 
member,  simply  for  "  if,"  as  in  our  tianslation  ;  nor  will  the  sense  here  bea,. 


164  7.  Corinthians.  Chap.  XIV. 

TEXT. 

28  But  if  there  be  no  interpreter,  let  him  keep  silence  in  tlie  church ;  and 
let  him  speak  to  himself,  and  to  God. 

29  Let  the  prophets  speak,  two  or  three,  and  let  the  other  judge. 

30  If  any  thing  be  revealed  to  another,  that  sitteth  by,  let  the  first  hold 
his  peace. 

3 1  For  ye  may  all  prophesy,  one  by  one,  that  all  may  learn,  that  all  may 
be  comforted. 

32  And  the  spirits  of  the  prophets  are  subject  to  the  prophets. 

33  For  God  is  not  the  author  of  confusion,  but  of  peace,  as  in  all 
churches  of  the  saints. 

PARAPHRASE. 
a  gift  that  seems  least  intended  for  edification  P;  let  but  two,  or 
three  at  most,  at  any  one  meeting,   speak   in  an  unknown 
tongue ;  and  that  separately,  one  after  another ;   and  let  there 

28  be  but  one  interpreter^.  But  if  there  be  nobody  present 
that  can  interpret,  let  not  any  one  use  his  gift  of  tongues  in 
the  congregation ;  but  let  him,  silently,  within  himself,  speak 

29  to  himself,  and  to  God.  Of  those,  who  have  the  gift  of  pro- 
phecy, let  but  two  or  three  speak  at  the  same  meeting,  and  let 

30  the  others  examine  and  discuss  it.  But  if,  during  their  debate, 
the  meaning  of  it  be  revealed  to  one  that  sits  by,  let  him,  that 

31  was  discoursing  of  it  before,  give  off.  For  ye  may  all  pro- 
pliesy,   one  after   another,   that  all   may  in    tlieir   turns   be 

32  hearers,  and  receive  exhortation  and  instruction.  For  the 
gifts  of  the  Holy  Ghost  are  not  like  the  possession  of  the  heathen 
priests,  who  are  not  masters  of  the  spirit  that  possesses  them. 
But  Christians,  however  filled  with  the  Holy  Ghost,  are  masters 
of  their  own  actions,  can  speak,  or  hold  their  peace,  as  they 

33  see  occasion,  and  are  not  hurried  away  by  any  compulsion.  It 
is,  therefore,  no  reason  for  you  to  speak,  more  than  one  at 
once,  or  to  interrupt  one  another,  because  you  find  yourselves 
inspired  and  moved  by  the  Spirit  of  God.  For  God  is  not 
the  author  of  confusion  and  disorder,  but  of  quietness  and 
peace.  And  this  is  what  is  observed  in  all  the  churches  of 
God. 

NOTES. 

"  whether  ;"  which  is  the  common  signification  of  iWe.     And,  therefore,  I  take 
the  apostle's  sense  to  be  this  :  "  You  must  do  notliiug  but  to  edification  ;"  thongh 
you  speak  in  an  unknown  tons'ue,  "  even  an  nnknowii  tongue  must  be  made  use 
of,  in  yonr  assemblies,  only  to  edification." 
P  Vid.  ver.  2  and  4. 

s  The  rule  of  the  synac;ogue  was  :  "  in  the  law,  let  one  read,  and  one  interpret : 
in  the  prophets,  let  one  read,  and  two  interpret :  in  Esther,  ten  may  read,  and 
ten  interpiet."  It  is  not  improbable,  that  souk*  such  disorder  had  been  in- 
troihired  into  tlie  fhnn!h  ofCorinlh,  l>y  the  Jndaizing,  f:dsc  apostle,  wliich  St. 
Paul  would  here  put  an  end  to. 


1 


Chap.  XIV.  /.  Corinthians.  iGo 

TEXT. 

34  Let  your  women  keep  silence  in  the  churches :  for  it  is  not  permitted 
unto  them  to  speak ;  but  they  are  commanded  to  be  under  obedience, 
as  also  saith  the  law. 

35  And  if  they  will  learn  any  thing,  let  them  ask  their  husbands  at  home : 
for  it  is  a  shame  for  women  to  speak  in  the  church. 

36  What !  came  the  word  of  God  out  from  you?  Or  came  it  unto  you 
only  } 

37  If  any  man  think  himself  to  be  a  prophet,  or  spiritual,  let  him  ac- 
knowledge that  the  things  that  I  write  unto  you  are  the  command- 
ments of  the  Lord. 

38  But  if  any  man  be  ignorant,  let  him  be  ignorant. 

39  Wherefore,  brethren,  covet  to  prophesj'^,  and  forbid  not  to  speak  with 
tongues, 

PARAPHRASE. 

34  As  to  your  women,  let  them  keep  silence  in  your  assemblies ; 
for  it  is  not  permitted  them  to  discourse  there,  or  pretend  to 
teach  ;  that  does  no  way  suit  their  state  of  subjection,  ap- 

35  pointed  them  in  the  law.  But,  if  they  have  a  mind  to  have 
any  thing  explained  to  them,  that  passes  in  the  church,  let 
them,  for  their  information,  ask  their  husbands  at  home;  for 
it  is  a  shame  for  women  to  discourse  and  debate  with  men 

36  publicly,  in  the  congregation  ■".  What  !  do  you  pretend  to 
give  laws  to  the  church  of  God,  or  to  a  right  to  do  what  you 
please  amongst  yourselves,  as  if  the  Gospel  began  at  Corinth, 
and  issuing  from  you  was  communicated  to  the  rest  of  the 
world;  or  as  if  it  were  communicated  to  you  alone  of  all  the 

37  world  ?  If  any  man  amongst  you  think  that  he  hath  the 
gift  of  prophecies,  and  w^ould  pass  for  a  man  knowing  in  the 
revealed  will  of  God  %  let  him  acknowledge,  that  these  rules, 
which  I  have  here  given,  are  the  commandments  of  the  Lord. 

38  But  if  any  man'  be  ignorant  that  they  are  so,  1  have  no  more 

39  to  say  to  him  :  I  leave  him  to  his  ignorance.  To  conclude, 
brethren,  let  prophecy  have  the  preference  in  the  exercise  of 

NOTES. 

.34,  35  "^  Why  I  apply  this  prohiliition,  of  speakinir  only  to  icasouiiig  and  |)inely 
voluntary  discourse,  but  suppose  a  liberty  left  women  to  sjieak,  where  ihey  liad 
an  immediate  impulse  and  revelation  from  the  Spirit  of  God,  vid.  note  on  cliap. 
xi.  3.  lu  the  synaf^otjue  it  was  usual  for  any  man,  that  had  a  mind,  to  demand, 
of  the  teacher,  a  farther  explication  of  what  he  had  said :  but  this  was  uot 
permitted  to  the  women. 

37  '  T\)ii\i!xali>X;,  "  a  spiritual  man,"  in  the  sense  of  St.  Paul,  is  one,  uho  founds 
his  knowledge  in  what  is  revealed  by  the  Spirit  of  God,  and  uot  in  the  bare  dis- 
coveries of  his  natural  reason  and  parts  :  vid.  chap.  ii.  15. 

38  '  By  the  [any  man]  mentioned  in  this,  and  the  foregoing  verse,  St.  Paul  seems  to 
intimate  the  false  apostle,  who  pretended  to  give  laws  amongst  them,  and,  as  wo 
have  observed,  may  well  be  supposed  to  be  the  author  of  tliese  disorders  ;  wlioni, 
therefore,  St.  Paul  reflects  on,  and  presses  in  these  three  verses. 


166  /.  Corbithiajis,  Chap.  XV. 

TEXT. 
40  Let  all  things  be  done  decently,  and  in  order. 

PARAPHRASE. 

40  it":  but  yet  forbid  not  the  speaking  unknown  tongues.  But 
whether  a  man  prophesies,  or  speaks  with  tongues,  whatever 
spiritual  gift  he  exercises  in  your  assemblies,  let  it  be  done 
without  any  indecorum,  or  disorder. 

NOTE. 

39  "  ZjjXoDi/,  in  this  whole  discourse  of  St.  Paul,  taken  to  refer  to  the  exercise,  and 
not  to  the  obtaining  the  gifts,  to  which  it  is  joined,  will  direct  us  right,  in  un- 
derstanding St.  Paul,  and  make  liis  meaning  very  easy  and  intelligible. 


SECTION  X. 
CHAPTER  XV.  1-58. 


CONTENTS. 

After  St.  Paul  (who  had  taught  them  another  doctrine)  had 
left  Corinth,  some  among  them  denied  the  resurrection  of  the 
dead.  This  he  confutes  by  Christ's  resurrection,  which  the  num- 
ber of  witnesses,  yet  remaining,  that  had  seen  him,  put  past 
question,  besides  the  constant  inculcating  of  it,  by  all  the  apostles, 
every  where.  From  the  resurrection  of  Christ,  thus  established, 
he  infers  the  resurrection  of  the  dead ;  sliows  the  order  they  shall 
rise  in,  and  what  sort  of  bodies  they  shall  have. 

TEXT. 

1   Moreover,  brethren,  I  declare  unto  you  the  Gospel  which  I  preached 
unto  you,  which  also  you  have  received,  and  wherein  ye  stand  ^ 

PARAPHRASE. 
1  In  what  I  am  now  going  to  say  to  you,  brethren,  I  make 
known  to  you  no  other  Gospel  than  what  1  formerly  preached 
to  you,  and  you  received,  and  liave  hitherto  professed,  and 


Chap.  XV.  /.  Corinthians.  I67 

TEXT. 

2  By  which  also  ye  are  saved,  if  ye  keep  in  memory  what  I  preaclied 
unto  you,  unless  ye  have  believed  in  vain. 

3  For  I  delivered  unto  you,  first  of  all,  that  which  I  also  received,  how 
that  Clu'ist  died  for  our  sins,  according  to  the  Scriptures; 

4  And  that  he  was  buried,  and  that  he  rose  again  the  third  day,  ac- 
cording to  the  Scriptures: 

5  And  that  he  was  seen  of  Cephas,  then  of  the  twelve: 

6  After  that,  he  was  seen  of  above  five  hundred  brethren  at  once ;  of 
whom  the  greater  part  remain  unto  this  present,  but  some  are  fallen 
asleep. 

7  After  that,  he  was  seen  of  James  ;  then  of  all  the  apostles. 

8  And,  last  of  all,  he  was  seen  of  me  also,  as  of  one  born  out  of  due 
time. 

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. 

1 0  But  by  the  grace  of  God  I  am  what  I  am  :  and  his  grace,  which  was 

PARAPHRASE. 

2  by  which  alone  you  are  to  be  saved.  This  you  will  find  to 
be  so,  if  you  retain  in  your  memories  what  it  was  that  I 
preached  to  you,  which  you  certainly  do,  unless  you  have 
taken  up  the  Christian  name  and  profession  to  no  purpose. 

3  For  I  delivered  to  you,  and  particularly  insisted  on  this, 
which  I  had  received,  viz.  that   Christ  died  for  our  sins,  ac- 

4  cording  to  the  Scriptures :  And  that  he  was  buried,  and  that  he 
v/as  raised  again,  the  third  day,  according  to  the  Scriptures : 

5  And  that  he  was  seen  by  Peter ;  afterwards  by  the  twelve 

6  apostles:  And  after  that,  by  above  five  hundred  Christians  at 
once;  of  whom  the  greatest  part  remain  alive  to  this  day,  but 

7  some  of  them  are  deceased  :  Afterwards  he  was  seen  by  James ; 

8  and  after  that,  by  all  the  apostles  :   Last  of  all,  he  Avas  seen  by 

9  me  also,  as  by  one  born  before  my  time''.  For  I  am  the 
least  of  the  apostles,  not  worthy  the  name  of  an  apostle ;  be- 

10  cause  I  persecuted  the  church  of  God.  But,  by  the  free 
bounty  of  God,  I  am  what  it  hath  pleased  him  to  make  me : 
and  this  favour,  which  he  hath  bestowed  on  me,  hath  not  been 
altogether  fruitless ;  for  I  have  laboured  in  preaching  of  the 
Gospel  more  than  all  the  other  apostles  '^ :  which  yet  I  do  not 


NOTES. 

8  »  An  abortive  birth,  that  comes  before  its  time,  which  is  tlie  name  St.  Paul  gives 
himself  here,  is  usually  sudden  and  at  unawares,  andis  also  weak  and  feeble, scarce 
deserving  to  be  called  or  counted  a  man.  The  former  part  agrees  to  St.  Paul's 
being  made  a  Christian  and  an  apostle;  though  it  be  in  regard  of  the  latter,  that, 
in  the  following  verse,  St.  Paul  calls  himself  abortive. 
10  ••  St.  Paul  drops  in  this  commendation  of  himself,  to  keep  up  his  credit  in  the 
church  of  Corinth,  where  there  was  a  faction  labouring  to  dijciedit  him. 


l68  I.  Corinthians.  Chap.  XV. 

TEXT, 
bestowed  upon  nie,  was  not  in  vaiu  ;  but  I  laboured  more  abundantly 
than  they  all :  yet  not  I,  but  the  grace  of  God  which  was  with  me. 

1 1  Therefore,  whether  it  were  I  or  they,  so  we  preach,  and  so  ye  be- 
lieved. 

12  Now  if  Christ  be  preached  that  he  rose  from  the  dead,  how  say 
some  among  you,  that  there  is  no  resurrection  of  the  dead.!* 

13  But  if  there  be  no  resurrection  of  the  dead,  then  is  Christ  not  risen. 

14  And  if  Christ  be  not  risen,  then  is  our  preaching  vain,  and  your 
faith  is  also  vain. 

15  Yea,  and  we  are  found  false  witnesses  of  God;  because  we  have  testi- 
fied of  God  that  he  raised  up  Christ :  whom  he  raised  not  up,  if  so 
be  that  the  dead  rise  not. 

1 6  For  if  the  dead  rise  not,  then  is  not  Christ  raised : 

17  And  if  Christ  be  not  raised,  your  faith  is  vain  ;  ye  are  yet  in  your 
sins. 


PARAPHRASE. 

asenbe   to  any  thing  of  myself,  but  to  the  favour  of  God, 

11  which  accompanied  me.  But  whether  I,  or  the  other  apostles, 
preached,  this  was  that  which  we  preached,  and  tliis  was  the 
faith  ye  were  baptized  into,  viz.  that  Christ  died,  and  rose 

12  again  the  third  day.  If,  therefore,  this  be  so,  if  tliis  be  that, 
which  has  been  preached  to  you,  viz.  that  Christ  has  been 
raised  from  the  dead  ;  how  comes  it  that  some  ""  amongst  you 
say,  as  they  do,  that  there  is  no  resurrection  of  the  dead  .'* 

13  And  if  there  be  no  resurrection  of  the  dead,  then  even  Christ 

14  himself  is  not  risen :  And  if  Christ  be  not  risen,  our  preaching 

15  is  idle  talk,  and  your  believing  it  is  to  no  purpose.  And  we, 
who  pretend  to  be  witnesses  for  God,  and  his  truth,  shall  be 
found  liars,  bearing  witness  against  God,  and  his  truth, 
affirming,  that  he  raised  Christ,  whom  in  truth  he  did  not 

16  raise,  if  it  be  so,  that  the  dead  are  not  raised.     For  if  the 

17  dead  sliall  not  be  raised,  neither  is  Christ  raised.  And  if 
Christ  be  not  risen,  your  faith  is  to  no  purpose ;  your  sins 
are  not  forgiven,  but  you  are  still  liable  to  the  punishment  due 


NOTE. 

12  *  This  may  well  be  understood  of  the  head  of  the  contrary  faction,  and  some  of 
his  scliolars  :  1st,  Because  St.  Paul  introduces  tliis  confutation,  by  assertin?  his 
mission,  wliich  these,  bis  opposers,  would  bring  iu  question.  2dly,  Because  he 
is  so  careful  to  let  the  Corinthians  see,  he  maintains  not  the  doctrine  of  the  re- 
surrection, in  opposition  to  these  their  new  leaders,  it  being  the  doctrine  he  had 
preached  to  them,  at  their  first  conversion,  before  any  such  false  apostle  appeared 
among  them,  and  misled  them  about  the  resurrection.  Their  false  apostle  was 
a  Jew,  and  in  all  appearance  Judaized  :  may  he  not  also  be  suspected  of  Sad- 
ducism  ?  Yqx  it  is  plain,  he,  with  all  his  might,  opposed  St.  Paul,  which  must  be 
from  some  main  difference  in  opinion  at  the  bottom.  For  there  are  no  footsteps 
of  any  personal  provocation. 


Chap.  XV.  /.  Corinthiam.  l69 

TEXT. 

18  Then  thej'  also,  which  are  fallen  asleep  in  Christ,  arc  perished. 

19  If  in  this  life  only  we  have  hope  in  Christ,  we  are  of  all  men  most 
miserable. 

20  But  now  is  Chn'st  risen  from  the  dead,  and  become  the  first-fruits 
of  them  that  slept. 

21  For  since  by  man  came  death,  by  man  came  also  the  resurrection  of 
the  dead. 

22  For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive. 

23  But  every  man  in  his  own  order  :  Christ  the  first-fruits,  afterwards 
they  that  are  Christ's,  at  his  coming, 

24  Then  cometh  the  end,  wlien  he  shall  have  delivered  up  the  kingdom 
to  God,  even  the  Father ;  when  he  shall  have  put  down  all  rule,  and 
all  authority,  and  power. 

2.5   For  he  nuist  reigu,  till  he  hath  put  all  enemies  umler  his  feet. 

26  The  last  enemy  that  shall  be  destroyed  is  death. 

27  For  he  hath  put  all  things  under  his  feet.  But  when  he  saith,  "  All 
things  are  put  under  him,"  it  is  manifest  that  he  is  excepted,  which 
did  put  all  things  under  him. 

PARAPHRASE. 

18  to  them.     And  they  also,  who  died  in  the  belief  of  the  Gospel, 

19  are  perished  and  lost.  If  the  advantages  we  expect  from 
Christ  are  confined  to  this  life,  and  we  have  no  hope  of  any 
benefit  from  him,  in  another  life  hereafter,  we  Christians  are 

20  the  most  miserable  of  all  men.  But,  in  truth,  Christ  is 
actually  risen  from  the  dead,  and  become  the  first-fruits'*  of 

21  those  who  were  dead.  For  since  by  man  came  death,  by 
man  came  also  the  resurrection  of  the  dead,  or  restoration  to 

22  life.  For  as  the  death  that  all  men  suffer  is  owing  to  Adam, 
so  the  life,  that  all  sliall  be  restored  to  again,  is  procured  them 

23  by  Christ.  But  they  shall  return  to  life  again  not  all  at  once, 
but  in  their  proper  order  :  Christ,  the  first-fruits,  is  already 
risen;  next  after  him  shall  rise  those,  who  are  his  people,  his 

24  church,  and  this  shall  be  at  his  second  coming.  After  that 
shall  be  the  day  of  judgment,  which  shall  bring  to  a  conclusion 
and  finish  the  whole  dispensation  to  the  race  and  posterity  of 
Adam,  in  this  world  :  w  hen  Christ  shall  have  delivered  up  the 
kingdom  to  God,  the  Father ;  which  he  shall  not  do,  till  he 
hath  destroyed  all  empire,  power,  and  authority,  that  shall  be 

25  in  the  world  besides.  For  he  must  reign^  till  he  has  totally 
subdued  and  brought  all  his  enemies  into  subjection  to  his 

26  kingdom.     The  last  enemy  that  shall  be  destroyed  is  death. 

27  For  God  hath  subjected  all  things  to  Christ :  but  when  it  is 
said,  "  All  things  are  subjected,""  it  is  plain  that  he  is  to  be 

NOTE. 

20  *  The  fir.st-finits  were  a  small  part,  which  was  first  taken  ami  offered  to  God, 
aud  samtiSed  the  wliole  lUiiss,  which  was  tu  foHow. 


170  /.  Corinthians.  Chap.  XV. 

TEXT. 

28  And  when  all  tilings  shall  be  subdued  unto  him,  then  shall  the  Son 
also  himself  be  subject  unto  him,  that  put  all  things  under  him,  that 
God  may  be  all  in  all. 

29  Else  what  shall  they  do  which  are  baptized  for  the  dead,  if  the  dead 
rise  not  at  all  ?  Why  are  they,  then,  baptized  for  the  dead  .> 

30  And  why  stand  we  in  jeopardy  every  hour  ? 

31  I  protest,  by  your  rejoicing,  «"hich  I  have  in  Christ  Jesus  our  Lord, 
I  die  daily. 

32  If,  after  the  manner  of  men,  I  have  fought  with  beasts  at  Ephesus, 
what  advantageth  it  me,  if  the  dead  rise  not }  Let  us  eat  and  drink ; 
for  to-morrow  we  die. 

33  Be  not  deceived :  evil  communications  corrupt  good  manners. 

34  Awake  to  righteousness,  and  sin  not  j  for  some  have  not  the  know- 
ledge of  God  :  I  speak  this  to  your  shame. 

PARAPHRASE. 

28  excepted,  who  did  subject  all  things  to  him.  But  when  all 
things  shall  be  actually  reduced  under  subjection  to  him,  then, 
even  the  Son  himself,  2".  e.  Christ  and  his  whole  kingdom,  he 
and  all  his  subjects  and  members,  shall  be  subjected  to  him, 
that  gave  him   this  kingdom,  and  universal  dominion,   that 

29  God  may  immediately  govern  and  influence  all.     Else  ^,  what 

30  shall  they  do,  who  are  baptized  for  the  dead^.''    And  why  do 

31  we  venture  our  lives  continually  ?  As  to  myself,  I  am  exposed, 
vilified,  treated  so,  that  I  die  daily.  And  for  this  I  call  to 
witness  your  glorying  against  me,  in  Avhich  I  really  glory,  as 

32  coming  on  me  for  our  Lord  Jesus  Christ's  sake.  And  parti- 
cularly, to  what  purpose  did  I  suffer  myself  to  be  exposed  to 
wild  beasts  at  Ephesus,  if  the  dead  rise  not  ?  If  there  be  no 
resurrection,  it  is  wiser  a  great  deal  to  preserve  ourselves,  as 
long  as  we  can,  in  a  free  enjoyment  of  all  the  pleasures  of 
this  life ;  for  when  death  comes,  as  it  shortly  will,  there  is  an 

33  end  of  us  for  ever.  Take  heed  that  you  be  not  misled  by 
such  discourses:    for  evil  communication   is  apt  to   corrupt 

34-  even  good  minds.  Awake  from  such  dreams,  as  it  is  fit  you 
should,  and  give  not  yourselves  up  sinfully  to  the  enjoyments 

NOTES. 

29  «  "  Else,"  here  relates  to  ver.  20,  where  it  is  said,  "  Christ  is  risen  :"  St.  Paul 
having,  in  that  verse,  uientioned  Christ  being  the  first-fruits  from  the  dead,  takes 
occasion  from  thence,  now  tliat  lie  is  npon  the  resurrection,  to  inform  the  Co- 
rinthians of  several  particularities,  relating  to  the  resurrection,  which  might 
enlighten  them  about  it,  and  could  not  be  known  but  by  revelation.  Having 
made  this  excursion,  in  the  eiglit  preceding  verses,  he  here,  in  the  29th,  reas- 
sumes  the  thread  of  his  discourse,  and  goes  ou  with  his  arguments  for  believing 
the  resurrection. 

f  What  this  baptising  for  the  dead  was,  I  confess  1  know  not :  but  it  seems,  by 
the  following  verses,  to  be  something  wherein  they  exposed  themselves  to  the 
danger  of  death. 


Chap.  XV.  /.  Corinthians.  171 

TEXT. 

35  But  some  man  will  say,  "  How  are  the  dead  raised  up  ?  And  with 
what  body  do  they  come  ?" 

36  Thou  fo(»l !  that  which  thou  sowest  is  not  quickened,  except  it  die. 

37  And  that  which  thou  sowest,  thou  sowest  not  that  body  that  shall  be, 
but  bare  grain,  it  may  chance  of  M-heat,  or  of  some  other  grain. 

38  But  God  giveth  it  a  body  as  it  hath  pleased  him,  and  to  every  seed 
his  own  body. 

39  All  flesh  is  not  the  same  flesh  :  but  there  is  one  kind  of  flesh  of  men, 
another  flesh  of  beasts,  another  of  fishes,  and  another  of  birds. 


PARAPHRASE, 
of  this  hfe.     For  there  are  some^  atheistical  people  among 

35  you :  this  I  say  to  make  you  ashamed.  But  possibly  it  will 
be  asked,  "  How  comes  it  to  pass,  that  dead  men  are  raised, 
and  with  what  kind  of  bodies  do  they  come  ?  ^  Shall  they 
have,  at  the  resurrection,   such  bodies  as  they  have  now  .^" 

36  Thou  fool !  does  not  daily  experience  teach  thee,  that  the 
seed,  which  thou  sovvest,  corrupts  and  dies,  before  it  springs 

37  up  and  lives  again  ?  That,  which  thou  sowest,  is  the  bare 
grain,  of  Avheat,  or  barley,  or  the  like ;  but  the  body,  which 
it  has,  when  it  rises  up,  is  different  from  the  seed  that  is  sown. 

38  For  it  is  not  the  seed,  that  rises  up  again,  but  a  quite  different 
body,  such  as  God  has  thought  fit  to  give  it,  viz.  a  plant,  of 
a  particular  shape  and  size,  which  God  has  appointed  to  each 

39  sort  of  seed.  And  so,  likewise,  it  is  in  animals ;  there  are 
different  kinds  of  flesh ' :  for  the  flesh  of  men  is  of  one  kind ; 


NOTES. 

31  B  May  not  this,  probably,  be  said  to  make  them  ashamed  of  tlieir  leader,  whom 
they  were  so  forward  to  glory  in  ?  For  it  is  not  uulikely,  that  their  questioning, 
and  denying  the  resurrection,  came  from  their  new  apcstle,  who  raised  such  op- 
position against  St.  Paul. 

3.5  "  If  we  will  allow  St.  Paul  to  know  what  he  says,  it  is  plain,  from  what  he 
answers,  that  he  understands  these  words  to  contain  two  questions  :  First,  How 
comes  it  to  pass,  that  dead  men  are  raised  to  life  again  ?  Would  it  not  be  better 
they  should  live  on  ?  Why  do  they  die  to  live  again  ?  Secondly,  With  what  bodies 
shall  they  return  to  life?  To  both  these  he  distinctly  answers,  viz.  That  those, 
who  are  raised  to  a  lieaveuly  state,  shall  have  other  bodies  :  and  next,  that  it 
is  fit  that  men  sliould  die,  death  being  no  improper  way  to  the  attaining  other 
bodies.  This,  he  shows,  there  is  so  plain  and  common  an  instance  of,  in  the 
sowing  of  all  seeds,  that  he  thinks  it  a  foolish  thing  to  make  a  difBculty  of  it ; 
and  then  proceeds  to  declare,  that,  as  they  shall  have  other,  so  ihcy  shall  have 
better  bodies,  tlian  they  had  before,  viz.  spiritual  and  incorruptible. 

39  '  The  scope  of  the  place  makes  it  evident,  that  by  "  flesh,"  St.  Paul  here  means 
bodies,  viz.  that  God  has  given  to  the  several  sorts  of  animals  bodies,  in  shape, 
le.\turc,  and  organization,  very  different  one  from  another,  as  he  liatli  thought 
pood;  and  so  he  can  give  to  men,  at  the  rcsuirection,  bodies  of  very  different 
conslilutions  and  ((ualilics  from  those  liicy  had  before. 


172  7.  Corinthians.  Chap.  XV. 

TEXT. 

40  There  are  also  celestial  bodies,  and  bodies  terrestrial :  but  the  glory 
of  the  celestial  is  oue,  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.  It  is  sown  in  corruption,  it 
is  raised  in  incorruption  ; 

PARAPHRASE, 
the  flesh  of  cattle  is  of  another  kind  ;  that  of  fish  is  different 
from  them  both ;  and  the  flesh  of  birds  is  of  a  peculiar  sort, 

40  different  from  them  all.  To  look  yet  farther  into  the  differ- 
ence of  bodies,  there  be  both  heavenly  and  earthly  bodies; 
but  the  beauty  and  excellency  of  the  heavenly  bodies  is  of  one 

41  kind,  and  that  of  earthly  bodies  of  another.  The  sun, 
moon,  and  stars  have  each  of  them  their  particular  beauty  and 

42  brightness,  and  one  star  differs  from  another  in  glory.  And 
so  shall  the  resurrection  of  the  dead  ^  be :  that,  which  is  sown 


NOTE. 

42  k  "  The  resurrect  ion  of  the  dead,"  here  spoken  of,  is  not  tlic  resurrection  of  all 
mankind,  in  common,  but  only  the  resurrection  of  the  just.  This  will  be  evident 
to  any  one  who  observes,  that  St.  Paul,  havintr,  ver.  22,  declared  that  all  men 
shall  be  made  alive  a^ain,  tells  the  Corinthians,  ver.  23,  that  it  shall  not  be  all 
at  once,  but  at  several  distances  of  time.  First  of  all,  Christ  rose ;  afterwards, 
next  in  order  to  him,  the  saints  should  all  be  raised  ;  which  resurrection  of  the 
just  is  that  vvliich  he  treats,  and  gives  an  account  of,  to  the  end  of  this  discourse 
and  chapter  ;  and  so  never  comes  to  the  resurrection  of  the  wicked,  which  was 
to  be  the  third  and  last  in  order  :  so  that  from  tlie  23d  verse  to  the  end  of  the 
chapter,  all  that  hesays  of  the  resurrection  is  a  descrijjtion  only  of  the  resurrection 
of  the  just,  though  he  calls  it  here  by  the  general  name  of  the  resurrection  of  the 
dead.  That  this  is  so,  there  is  so  much  evidence,  that  there  is  scarce  a  verse, 
from  the  41st  to  the  end,  that  does  not  evince  it. 

First,  What  in  this  resurrection  is  raised,  St.  Paul  assures  us,  ver.  43,  is  raised 
in  glory ;  but  the  wicked  are  not  raised  in  glory. 

Secondly,  He  says,  "  we''  (speaking  in  the  name  of  all  that  shall  be  then 
raised)  shall  bear  the  image  of  the  heavenly  Adam,  ver.  49,  which  cannot  belong 
to  the  wicked.  "  We"  shall  all  be  changed,  that,  by  putting  on  incorruptibility 
and  immortality,  death  may  be  swallowed  up  of  victory,  which  God  giveth  us, 
through  our  Lord  Jesus  Christ,  ver.  51,  52,  53,  54,  57,  which  cannot  likewise 
belong  to  the  damned.  And  therefore  *' we,"  and  "us,"  must  be  understood 
to  be  spoken  in  the  name  of  the  dead,  that  are  Christ's,  who  are  to  be  raised 
by  themselves,  before  the  rest  of  mankind. 

Thirdly,  He  says,  ver.  52,  that  when  the  dead  are  raised,  tliey,  who  are 
alive,  shall  be  changed  in  the  twinkling  of  an  eye.  Now,  that  these  dead  are 
only  the  dead  in  Christ,  which  shall  rise  first,  and  shall  be  caught  in  the  clouds, 
to  meet  the  Lord  in  the  air,  is  plain  from  1  Thes.s.  iv.  16,  17. 

Fourthly,  He  teaches,  %'er.  54,  that,  by  this  corruptible's  putting  on  incorrup- 
tion, is  brought  to  pass  the  saying,  that  "Death  is  swallowed  up  of  victory.'' 
But  1  think  nobody  will  say,  tliat  the  wicked  have  victory  over  death  :    yet 


Chap.  XV.  7.  Corinthians.  173 


NOTE 

that,  accordinc:  to  the  apostle,  here  belongs  to  all  those  whose  corruptible  bodies 
have  put  on  iiicorruptioii ;  whicli,  therefore,  must  be  only  tho.se  that  rise  the 
second  in  order.  From  whence  it  is  clear,  that  their  resurrection  alone  is  that 
which  is  here  mentioned  and  described. 

Fifthly,  A  farther  prcjof  whereof  is,  ver.  56,  57,  in  that  their  sins  being  taken 
away,  the  sting,  whereby  death  kills,  is  taken  away.  And  hence  St.  Paul  says, 
God  lias  given  "  us"  the  victory,  which  is  the  same  "  us,"  or  "  we,"  who 
should  bear  the  image  of  the  heavenly  Adam,  ver.  49.  And  the  same  "  we," 
who  should  "all"  be  changed,  ver.  51,  52.  All  which  places  can,  therefore, 
belong  to  none,  but  those  who  are  Christ's,  who  shall  be  raised  by  themselves, 
the  .second  in  order,  before  the  rest  of  the  dead. 

It  is  very  remarkable  what  St.  Paul  says,  in  the  51st  verse,  "We  shall  not 
all  sleep,  but  we  shall  all  be  changed,  in  the  twinkling  of  an  eye."  The  reason 
he  gives  for  it,  ver.  53,  is,  because  this  corruptible  thing  must  put  on  incorrup- 
tion,  and  this  mortal  thing  must  put  on  immortality.  How  ?  Why,  by  putting 
off  flesh  and  blood,  by  an  instantaneous  change,  because,  as  he  tells  us,  ver.  50, 
flesh  and  blood  cannot  inherit  the  kingdom  of  God  ;  and  therefore,  to  fit  be- 
lievers for  that  kingdom,  those  who  are  alive  at  Christ's  coming  shall  be  changed 
in  the  twinkling  of  an  eye  ;  and  those,  that  are  in  their  graves,  shall  be  changed 
likewise,  at  the  instant  of  their  being  raised  ;  and  so  all  the  whole  collection  of 
saints,  all  the  members  of  Christ's  body,  shall  be  put  into  a  state  of  incorrupti- 
bility, ver.  52,  in  a  new  sort  of  bodies.  Taking  the  resurrection,  here  spoken 
of,  to  be  the  resurrection  of  all  the  dead,  promiscuously,  St.  Paul's  reasoning  in 
this  place  can  hardly  be  understood.  But  upon  a  supposition  that  he  here 
describes  the  resurrection  of  the  ju.st  only,  that  resurrection,  which,  as  I'.e  says, 
ver.  23,  is  to  be  the  next  after  Clirist'.s,  and  separate  from  the  rest,  there  is 
nothing  can  be  more  plain,  natural,  and  easy,  than  St.  Paul's  reasoning;  and  it 
stands  thus  :  "  Men  alive  are  flesh  and  blood  ;  the,  dead  in  the  graves  are  but 
the  remains  of  corrupted  flesh  and  blood  ;  but  flesh  and  blood  cannot  inherit  the 
kingdom  of  God,  neither  corruption  inherit  incorruption,  i.  e.  immortality : 
therefore,  to  make  all  those,  who  are  Ciirist's,  capable  to  enter  into  his  eternal 
kingdom  of  life,  as  well  those  of  them  who  are  alive,  as  those  of  them  who  are 
raised  from  the  dead,  shall,  in  the  twinkling  of  asi  eye,  be  all  changed,  and  their 
corruptible  shall  put  on  incorruption,  and  their  mortal  shall  put  on  immortality  : 
and  thus  God  i;ives  them  the  victory  over  death,  through  their  Lord  Jesus  Christ." 
This  is,  in  short,  St.  Paul's  arguing  here,  and  the  account  he  gives  of  the  resur- 
rection of  the  blessed.  But  how  the  wicked,  who  are  afterwards  to  be  restored 
to  life,  were  to  be  raised,  and  what  was  to  become  of  them,  he  here  says  nothing, 
as  not  being  to  his  present  purpose,  which  was  to  assure  the  Corinthians,  by  the 
resurrection  of  Christ,  of  a  happy  resurrection  to  believers,  and  thereby  to  eu- 
courage  them  to  continue  stedfast  in  the  faith,  which  had  such  a  reward.  That 
this  was  his  design,  may  be  seen  by  the  beginning  of  his  discourse,  ver.  12 — 21, 
and  by  the  conclusion,  ver.  58,  in  these  words  :  "  Wherefore,  my  beloved 
brethren,  be  ye  stedfast,  unmoveable,  always  abounding  in  the  work  of  the 
Lord  :  forasmuch  as  ye  know,  that  your  labour  is  not  in  vain  in  the  Lord." 
Which  words  show,  that  what  he  had  been  speaking  of,  in  the  immediately  pre- 
ceding verses,  viz.  their  being  changed,  and  their  putting  on  .'ncorruption  and 
immortality,  and  their  having  thereby  the  victory,  through  Jesus  Christ,  was 
what  belonged  solely  to  the  saints,  as  a  reward  to  those  who  remained  stedfast, 
and  abounded  in  tlie  work  of  the  Lord. 

The  like  use  of  the  like,  thonc;li  shorter,  discourse  of  the  resurrection,  wherein 
he  describes  only  that  of  the  blessed,  he  makes  to  the  Thessalonians,  1  Thess. 
iv.  13 — 18,  which  he  concludes  thus  :  "  Wherefore  comfort  one  another  with 
these  words." 

Nor  is  it  in  this  place  alone  that  St.  Paul  calls  the  resurrection  of  the  just  by 


174  /.  Corinthians.  Chap.  XV. 

TEXT. 

43  It  is  sown  in  dishonour,  it  is  raised  in  glory  :  it  is  sown  in  weakness, 
it  is  raised  in  power. 

44  It  is  sown  a  natural  body,  it  is  raised  a  spiritual  body.     There  is  a 
natural  body,  and  there  is  a  spiritual  body. 

45  And  so  it  is  written.  The   first  man  Adam  was  made  a  livin.'^  soul, 
the  last  Adam  was  made  a  quickening  spirit. 


PARAPHRASE. 

in  this  W'Orld ',  and  comes  to  die,  is  a  poor,  weak,  contemp- 

43  tible,  corruptible  thing :   When  it  is  raised  again,  it  shall  be 

44  powerful,  glorious,  and  incorruptible.  The  body,  we  have 
here,  surpasses  not  the  animal  nature.  At  the  resurrection  it 
shall  be  spiritual.      There  are  both  animal™  and  spiritual" 

45  bodies.  And  so  it  is  written,  "  The  first  man  Adam  was 
made  a  living  soul,"  i.  e.  made  of  an  animal  constitution, 
endowed  with  an  animal  life ;  the  second  Adam  was  made  of 
a  s])iritual  constitution,  with  a  power  to  give  life  to  otiicrs. 


NOTES. 

the  general  name  of  the  resurrection  of  the  dead.  He  does  the  same,  Pliil.  Hi. 
11,  where  he  speaks  of  his  sufferings,  and  of  liis  endeavours,  "  if  by  any  means 
he  might  attain  unto  the  resurrection  of  the  dead  :"  whei-cby  he  cannot  mean 
the  resurrection  of  tlie  dead  in  general;  which,  since  lie  has  declared  in  this 
very  chapter,  ver.  22,  all  men,  both  good  and  bad,  shall  as  certainly  partake  of, 
as  that  they  shall  die,  there  need  no  endeavours  to  attain  to  it.  Our  S.aviour, 
likewise,  speaks  of  the  resurrection  of  the  just,  in  the  same  general  terms  of  tlie 
resurrection,  JMatt.  xxii.  30.  "  Aud  the  resurrection  from  the  dead,"  Luke  xx. 
35,  by  which  is  nieaut  only  the  resurrection  of  the  just,  as  is  plain  from  the 
context. 

42  I  The  time,  that  man  is  in  this  world,  affixed  to  this  earth,  is  his  being  sown  ; 
aud  not  when  being  dead,  he  is  put  in  the  grave  ;  as  is  evident  from  St.  Paul's 
own  words.  For  dead  things  are  not  sown  ;  seeds  are  sown,  being  alive,  and 
die  not,  until  after  they  are  sown.  Besides,  he  that  will  attentively  consider 
what  follows,  will  find  reason,  from  St.  Paul's  arguing,  to  understand  hiui  so. 

44  "'  XuJua  -vj/uyixov,  which  in  our  Bibles  is  translated,  "  a  natural  body,''  should,  I 
think,  more  suitably  to  the  propriety  of  the  Gieek,  and  more  conformably  to  the 
apostle's  meaning,  be  translated  "  an  animal  body  :"  for  that,  which  St.  Paul 
is  doing  here,  is  to  show,  that  as  we  have  animal  bodies  now,  (which  we  derived 
from  Adam)  eiulowed  with  an  animal  life,  which,  unless  sup|)orted  with  a  con- 
stant supply  of  food  and  air,  will  fail  and  perish,  and  at  last,  d(t  what  we  can, 
will  dissolve  and  come  to  an  end  ;  so,  at  the  resurrection,  we  shall  have  from 
Christ,  the  second  Adam,  "  spiritual  bodies,"  which  shall  have  an  essential  and 
natural,  inseparable  life  in  them,  which  sliall  continue  and  subsist  perpetually  of 
itself,  witliout  the  help  of  meat  and  drink,  or  air,  or  any  such  foreign  support; 
without  decay,  or  auy  tendency  to  a  dissolution  :  of  which  our  Saviour  speaking, 
Luke  XX.  35,  says,  "  Tiiey  who  shall  be  accounted  worthy  to  obtain  tiiat  world, 
and  the  resurrection  from  the  dead,"  cannot  die  any  more  ;  for  they  are  equal 
to  the  angels,  i.  e.  of  an  angelical  nature  and  constitution. 
"Vid.  Phil.iii.2L 


Chap.  XV.  /.  Corinthians.  17.3 

TEXT. 

46  Howbeit,  that  was  not  first  which  is  spiritual,  but  that  whicli  is 
natural  ;   and  afterward,  that  which  is  spiritual. 

47  The  first  man  is  of  the  earth,  earthy :  the  second  man  is  the  Lord 
from  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  Me  have  borne  the  image  of  the  earthj',  we  shall  also  bear 
the  image  of  the  heavenly. 

50  Now  this  I  say,  brethren,  that  flesh  and  blood  cannot  inherit  the 
kingdom  of  God  ;  neither  doth  corruption  inherit  iucorruption. 

.51  Behold,  I  show  you  a  mystery  ;  we  shall  not  all  sleep,  but  we  shall 
all  l>e  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  incorruption,  and  this  mortal  must 
put  on  immortality. 


PARAPHRASE. 

46  Howbeit,  the   spiritual  was  not  first,  but  the  animal ;  and 

47  afterwards  the  spiritual.  The  first  man  was  of  the  earth,  made 
up  of  dust,  or  earthy  particles :  the  second  man  is  the  Lord 

48  from  heaven.  Those  who  !)ave  no  higher  an  extraction  than 
barely  from  the  eartliy  man,  they,  like  him,  have  barely  an 
animal  life  and  constitution ;  but  those,  v,ho  are  regenerate, 
and  born  of  the  heavenl}-  seed,  are,  as  he  tliat  is  lieavenlj^, 

49  spiritual  and  immortal.  And  as  in  the  animal,  corruptible, 
mortal  state,  we  were  born  in,  we  have  been  like  him  that 
was  earthy ;  so  also  shall  we,  who,  at  the  resurrect  ion,  par- 
take of  a  spiritual  life  from  Christ,  be  made  like  him,  the 
Loi-d  fi'om  heaven,  heavenly,  ?".  e,  live,  as  the  spirits  in  heaven 
do,  without  the  need  of  food,  or  nourishment,  to  support  it, 
and  without  infirmities,  decay,  and  death,  enjoying  a  fixed, 

50  stable,  unfleeting  life.  This  1  say  to  you,  brethren,  to  satisfy 
those  that  ask,  "  with  what  bodies  the  dead  shall  com.e  r" 
that  we  shall  not  at  the  resurrection  have  such  bodies  as  we 
have  now :  for  flesh  and  blood  cannot  enter  into  the  kingdom 
which  the  saints  shall  inherit  in  heaven  ;  nor  are  such  fleeting, 
corruptible  things,  as  our  present  bodies  arc,  fitted  to  that 

51  state  of  immutable  incorruptibility.  To  whicli  let  me  add, 
what  has  not  been  hitherto  discovered,  viz.  that  we  shall  not 

52  all  die,  but  we  shall  all  be  changed.  In  a  moment,  in  the 
twinkling  of  an  eye  at  the  sounding  of  the  last  trumpet ;  for 
the  trumpet  shall  sound,  and  the  dead  shall  rise :  and  as  many 

53  of  us,  believers,  as  are  then  alive,   shall  be  changed.     For 


176  /.  Corinthians.  Chap.  XV. 

TEXT. 

54  So  when  tin's  corruptible  shall  have  put  on  incorruption,  and  this 
mortal  shall  have  put  on  immortality,  then  shall  be  brought  to  pass 
the  saying  that  is  written,  "  Death  is  swallowed  up  in  victory." 

5.5   O  death,  where  is  thy  sting?     O  grave,  where  is  thy  victory  ? 

5(3  The  sting  of  death  is  sin  ;  and  the  strength  of  sin  is  the  law. 

PARAPHRASE. 

this  corruptible  frame  and  constitution  "  of  ours  must  put  on 

54  incorruption,  and  from  mortal  become  immortal.  And,  when 
we  are  got  into  that  state  of  incorruptibility  and  immortality, 
then  shall  be  fulfilled  what  was  foretold  in  these  words, 
"Death  is  swallowed  up  of  victory i';""  i.  e.  death  is  per- 
fectly subdued  and  exterminated,  by  a  complete  victory  over 

55  it,  so  that  there  shall  be  no  death  any  more.  Where,  O 
deadi,  is  now  that  power,  whereby  thou  deprivest  men  of 
life.''   What  is  become  of  the  dominion  of  the  orrave,  whereby 

5Q  they  were  detained  prisoners  there  "^  .-*     That,  which  gives  death 

'  NOTES. 

53  °To  i^9apTov,  "corniptil)]e,"  and  ro  ^hitoh,  "mortal,"  have  not  lu-re  cwyic^ 
"  body,"  for  their  substantive,  as  some  imagine  ;  lint  are  put  in  the  ueuter  pender 
absolute,  and  stand  to  represent  vixpoi,  "  dead  ;"  as  appeiirs  by  tlie  immediaiely 
precedina;  verse,  and  also  ver.  42,  o'jtw  x(x\  r,  ava^aai;  iCi-/  tey.po^iy.  (nriiptTai  h  (jfio^ca. 
"  So  is  the  resurrection  of  the  dead  :  it  is  sown  in  corruption  ;"  i.  e.  niortai, 
corruptible  men  are  sown,  being  corruptible  and  weak.  Nor  can  it  be  thought 
strange,  or  strained,  that  I  interpret  ^9a^c7o>  and  Sv-jtov,  as  adjectives  of  the  neuter 
gender,  to  signify  persons,  when,  iu  this  very  discourse,  the  ap(>stle  uses  two 
adjectives,  in  the  neuter  gender,  to  signify  the  persons  of  Adam  and  Ciirist,  in 
such  a  way,  as  it  is  impossible  to  understand  them  otherwise.  Tlie  words,  no 
farther  off  than  ver.  46,  are  tliese :  'AW'  ot;  wpwrov  to  1:17 vsv/j. oil rAv,  ax^a  to  -J/ti^ixov, 
i'TTiila  TO  mvBVfia^'xov,  Tbe  like  way  of  sjieaking  we  have.  Matt.  i.  20,  and  Luke  i. 
35,  in  both  which  the  person  of  our  Saviour  is  expressed  by  adjectives  of  the 
neuter  gender.  To  any  of  all  which  places  I  do  not  think  any  one  will  add  the 
substantive  o-aJ/za,  "  body,"  to  make  out  tiie  sense.  Tliat,  tlien,  wiiich  is  meant 
here  being  this,  tliat  this  mortal  man  shall  put  on  irumortality,and  this  corrupti- 
ble man  incorruptibility;  anyone  will  easily  find  another  nominative  case  to 
a-Kilpilai,  "  is  sown,'"  and  not  cSi/jLa,  "  body,"  when  he  considei's  tlie  sense  of 
the  place,  wherein  the  apostle's  purpose  is  to  speak  of  vsxfoi,  "  mortal  men," 
being  dead,  and  raised  again  to  life,  and  made  immortal.  Tliose,  with  whom 
grammatical  construction,  and  the  nominative  case,  weigh  so  much,  may  be 
pleased  tf>  read  this  passage  in  Virgil : 

" • Linqnebant  dulces  animas,  aut  ffigra  trahebant 

Cor|)ora.''     ^Jneid.  1.  3,  ver.  140, 
where,  by  finding  the  nominative  case  to  the  two  verbs,  in  it,  he  may  come  to 
discover  tliat  personality,  as  contradistinguished  to  both  body  and  soul,  may  be 
the  nominati\e  case  to  verbs, 

54  p  N7xof,  "  victory,"  often  signifies  end  and  destruction.  See  V^ossius  "de  Ixx 
interjiret."  cap.  24. 

55  "^  This  has  something  of  the  air  of  a  song  of  triumph,  which  St.  Paul  breaks  out 
into,  upon  a  view  of  the  saints'  victory  over  death,  in  a  state,  wherein  death  is 
never  lo  have  place  any  more. 


€hap.  XVI.  7.  Corinthians,  177 

TEXT. 

57  But  thanks  be  to  God,  which  giveth  us  the  victory,  through  our 
Lord  Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  be  ye  stedfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord  ;  forasmuch  as  ye  know  that 
your  labour  is  not  in  vain  in  the  Lord. 

PARAPHRASE, 
the  power  over  men  is  sin,  and  it  is  the  law,  by  which  sin  has 

57  this  power.  But  thanks  be  to  God,  who  gives  us  dehverance 
and  victory  over  death,  the  punishment  of  sin,  by  the  law, 
through  our  Lord  Jesus  Christ,  who  has  delivered  us  from  the 

58  rigour  of  the  law.  Wherefore,  my  beloved  brethren,  continue 
stedfast  and  unmoveable  in  the  Christian  faith,  always  abound- 
ing in  your  obedience  to  the  precepts  of  Christ,  and  in  those 
duties  which  are  required  of  us  by  our  Lord  and  Saviour 
knowing  that  your  labour  will  not  be  lost.  Whatsoever  you 
shall  do,  or  suffer  for  him,  will  be  abundantly  rewarded,  by 
eternal  life. 


SECTION  XL 
CHAPTER  XVI.  1—4. 

CONTENTS. 

He  gives  directions  concerning  their  contribution  to  the  poor 
Christians  at  Jerusalem. 

TEXT. 

1  Now  concerning  the  collection  for  the  saints,  as  I  have  given  order 
to  the  churches  of  Galatia,  even  so  do  ye. 

2  Upon  the  first  day  of  the  week,  let  every  one  of  you  lay  by  him  in 
store,  as  God  hath  prospered  him,  that  there  be  no  gatherings  when 
I  come. 

PARAPHRASE. 

1  As  to  the  collection  for  the  converts  to  Christianity,  who 
are  at  Jerusalem   I  would   have  you  do  as  I  have  directed 

2  the  churches  of  Galatia.  Let  every  one  of  you,  according 
as  he  thrives  in  his  calling,  lay  aside  some  part  of  his  gain  by 

VOL.  VIII.  N 


178  /.  Corinthians.  Chap.  XVI. 

TEXT, 

3  And  when  I  come,  wlic«nsoever  you  shall  approve  by  your  letters, 
them  will  I  send  to  bring  your  liberality  unto  Jerusalem. 

4  And  if  it  be  meet  that  I  go  also,  they  shall  go  with  me. 

PARAPHRASE, 
itself,  which,  the  first  day  of  the  week,  let  him  put  into  the 
common  treasury  ^  of  the  church,  that  there  may  be  no  need  of 

3  any  gathering  when  I  come.      And  when  I  come,  those,  whom 
you  shall  approve  of  ^,  will  I  send  with  letters  to  Jerusalem,  to 

4  carry  thither  your  benevolence.     Which  if  it  deserves  that  I 
also  should  go,  they  shall  go  along  with  me. 

NOTES. 

2  '  @n<ravplXt»v  seems  used  here  in  the  sense  I  have  given  it.  For  it  is  certain  that 
the  apostle  directs,  that  they  should,  every  Lord's  day,  bring  to  the  congregation 
what  their  charity  had  laid  aside  the  foregoing  week,  as  their  gain  came  in,  that 
there  it  might  be  put  into  some  public  box,  appointed  for  that  purpose,  or  officers' 
hands.  For  if  they  only  laid  it  aside  at  home,  there  would  nevertheless  be  need 
of  a  collection  when  he  came. 

3  ^  Aoxi/j-xirr'ii,  di  iTTifoXwy  tovtovi  cj-E^vf/o).  This  pointing,  that  makes  8/'  £7^*{•o^(C» 
belong  to  s^a-i/uj,  and  not  to  ^o^ifxacr^e,  the  apostle's  sense  justifies ;  he  telling 
them  here,  that  finding  their  collection  ready,  when  he  came,  he  would  write  by 
those,  they  should  think  fit  to  send  it  by,  or  go  himself  with  them,  if  their 
present  were  worthy  of  it.  There  needed  no  approbation  of  their  messengers  to 
him,  by  their  letters,  when  he  was  present.  And  if  the  Corinthians,  by  their 
letters,  approved  of  them  to  the  saints  at  Jerusalem,  how  could  St.  Paul  say,  he 
would  send  them  ? 


SECTION  XII. 
CHAPTER  XVI.  5—12. 

CONTENTS. 

He  gives  them  an  account  of  his  own,  Timothy's,  and  Apollos's 
intention  of  coming  to  them. 


Chap.  XVI.  /.  Corinthians.  1/9 

TEXT. 

5  Xo\r  I  will  come  unto  you,  when  I  shall  pass  through  Macedonia 
(for  I  do  pass  through  Macedonia  ;) 

6  And  it  may  l>e,  that  I  will  abide,  yea,  and  winter  with  you,  that  ye 
may  bring  me  on  my  journey,  whithersoever  I  go. 

7  For  I  will  not  see  you  now,  by  the  way  ;  but  I  trust  to  tarry  a  while 
with  you,  if  the  Lord  permit. 

8  But  I  will  tarry  at  Ephesus  until  Pentecost. 

9  For  a  great  door  and  eifectual  is  opened  unto  me,  and  there  are  many 
adversaries. 

10  Now  if  Timotbeus  come,  see  that  he  may  be  with  you  without  fear : 
for  he  worketh  the  work  of  the  Lord,  as  I  also  do. 

1 1  Let  no  man,  therefore,  despise  him  ;  but  conduct  him  forth  in  peace, 
that  he  may  come  unto  me  :  for  I  look  for  him  with  the  brethren. 

12  As  touching  our  brother  Apollos,  I  greatly  desired  him  to  come  unto 
you,  with  the  brethren :  but  his  will  was  not  at  all  to  come  at  this 
time ;  but  he  will  come,  when  he  shall  have  convenient  time. 

PARAPHRASE. 

5  I  will  come  unto  you,  when  I  have  been  in  Macedonia ;  for  I 

6  intend  to  take  that  in  my  way :  And  perhaps  I  shall  make 
some  stay,  nay,  winter  with  you,  that  you  may  bring  me  going 

7  on  my  way,  whithersoever  I  go.     For  I  do  not  intend  just  to 
call  in  upon  you,  as  I  pass  by  ;  but  I  hope  to  spend  some  time 

8  with  you,  if  the  Lord  permit.     But  I  shall  stay  at  Ephesus  tUl 

9  Pentecost,  i.  e.  Whitsuntide.     For  now  I  have  a  very  fair  and 
promising  opportunity  given  me  of  propagating  the  Gospel, 

10  though  there  be  many  opposers.  If  Timothy  come  to  you, 
pray  take  care  that  he  be  easy,  and  without  fear  amongst  you  : 
for  he  promotes  the  work  of  the  Lord,  in  preaching  the  Go- 

11  spel,  even  as  I  do.  Let  nobody,  therefore,  despise  him  ;  but 
treat  him  kindly,  and  bring  him  going,  that  he  may  come  unto 

12  me:  for  I  expect  him  with  the  brethren.  As  to  brother* 
Apollos,  I  have  earnestly  endeavoured  to  prevail  with  him  to 
come  to  you  with  the  brethren  '^ :  but  he  has  no  mind  to  it  at 
all,  at  present.     He  will  come,  however,  when  there  shall  be  a 


fit  occasion. 


NOTES. 


12  "There  be  few,  perhaps,  who  need  to  be  told  It,  yet  it  may  be  convenient  here, 
ouce  for  all,  to  remark,  that,  in  the  apostle's  time,  "  brother"  was  the  ordinary 
compellation  that  Christians  used  to  one  another. 

*"  "The  brethren,"  here  mentioned,  seem  to  be  Stephanas,  and  those  others, 
who,  with  him,  came  with  a  message,  or  letter,  to  St.  Paul,  troni  the  church  of 
Corinth,  by  whom  he  returned  this  epistle  in  answer. 


NX 


180  7.  Corinthians.  Chap.  XVI 

SECTION  XIII. 
CHAPTER  XVI.  13—24. 

CONTENTS. 
The   conclusion,  wherein  St.  Paul,  according  to  his  custom, 
leaves  with  them  some,  which  he  thinks  most  necessary,  exhorta- 
tions, and  sends  particular  greetings. 

TEXT. 

13  Watch  ye,  stand  fast  in  the  faith,  quit  you  like  men,  be  strong, 

14  Let  all  your  things  be  done  with  charity. 

15  1  beseech  you,  brethren,  (ye  know  the  house  of  Stephanas,  that  it 
is  the  first-fruits  of  Achaia,  and  that  they  have  addicted  theniseh'es 
to  the  niinistrj'  of  the  saints) 

16  That  ye  submit  yoursehes  unto  such,  and  to  every  one  that  helpeth 
with  us,  and  laboureth. 

17  I  am  glad  of  the  coming  of  Stephanas,  and  Fortunatus,  and  Achaicus  : 
for  that,  which  was  lacking  on  your  part,  they  have  supplied. 

18  For  they  have  refreslied  my  spirit  and  yours  :  therefore  acknowledge 
ye  them  that  are  such. 

19  The  churches  of  Asia  salute  you.  Aquila  and  Priscilla  salute  you 
much  in  the  Lord,  with  the  church  that  is  in  their  house, 

PARAPHRASE, 

13  Be  upon  your  guard,  stand  firm  in  the  faith,  behave  yourselves 

14  like  men,  with  courage  and  resolution  :  And  whatever  is  done 
amongst  you,  either  in  public  assemblies,  or  elsewhere,  let  it 
all  be  done  with  affection,  and  good-will,  one  to  another". 

15  You  know  the  house  of  Stephanas,  that  they  were  the  first 
converts  of  Achaia,  and  have  all  along  made  it  their  business 

16  to  minister  to  the  saints :  To  such,  I  beseech  you  to  submit 
yourselves :  let  such  as,  with  us,  labour  to  promote  the  Gospel, 

17  be  your  leaders.  I  am  glad  that  Stephanas,  Fortunatus,  and 
Achaicus  came  to  me  ;  because  they  have  supplied  what  was 

18  deficient  on  your  side.  For,  by  the  account  they  have  given 
me  of  you,  they  have  quieted  my  mind,  and   yours  too '^ : 

19  therefore  have  a  regard  to  such  men  as  these.     The  churches 

NOTES. 

14  »  His  main  design  being  to  put  an  etui  to  the  faction  and  division  which  the  false 
apostle  had  made  amongst  them,  it  is  no  wonder  that  we  find  unity  and  charity 
so  much,  and  so  often  pressed,  in  this  and  the  second  epistle. 

18  ^  Viz,  By  removing  those  suspicions  and  fears,  that  were  on  both  sides. 


Chap.  XVI.  /.  Corijithians.  181 

TEXT. 

20  All  the  brethren  greet  you.    Greet  you  one  another  with  an  holy  kiss. 

21  The  salutation  of  me  Paul,  with  raine  own  hand. 

22  If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be  anathema, 
maranatha. 

23  The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

24  My  love  be  with  you  all  in  Christ  Jesus.     Amen. 

PARAPHRASE, 

of  Asia  salute  you,  and  so  do  Aquila  and  Priscilla,  with  much 
Christian  affection ;  with  the  church   that  is  in  their  house. 

20  All  the  brethi-en  here  salute  you:   salute  one  another  with  an 

21  holy  kiss.      That  which  followeth  is  the  salutation  of  me, 
S2  Paul,  with  my  own  hand.     If  any  one  be  an  enemy  to  the 

Lord  Jesus  Christ,  and  his  Gospel,  let  him  be  accursed,  or 
devoted  to  destruction.     The  Lord  cometh  to  execute  venge- 

23  ance  on  him  ^     The  favour  of  our  Lord  Jesus  Christ  be  with 

24  you.     My  love  be  with  you  all  in  Christ  Jesus.    Amen. 

NOTE. 

22  '^  This  being  so  different  a  sentence  from  any  of  those,  writ  with  St.  Paul's  own 
hand,  in  any  of  his  other  epistles,  may  it  not  with  probability  be  understood  to 
mean  the  false  apostle,  to  whom  St.  Paul  imputes  all  the  disorders  in  this 
church,  and  of  whom  he  speaks  not  much  less  severely  2  Cor.  xi,  13 — 15. 


PARAPHRASE  AND  NOTES 


SECOND  EPISTLE  OF  ST.  PAUL 


CORINTHIANS. 


THE 


SECOND  EPISTLE  OF  ST.  PAUL 


CORINTHIANS; 


WRITTEN  FROBI  ROME  IN  THE  YEAR  OF  OUR  LORD  57,  OF  NERO  3. 


SYNOPSIS. 

Saint  Paul  having  writ  his  first  epistle  to  the 
Corinthians,  to  try,  as  he  says  himself,  chap.  ii.  9, 
what  power  he  had  still  with  that  church,  wherein  there 
was  a  great  faction  against  him,  which  he  was  attempting 
to  break,  was  in  pain,  till  he  found  what  success  it  had  ; 
chap.  ii.  12,  13,  and  vii.  5.  But  when  he  had,  by 
Titus,  received  an  account  of  their  repentance,  upon 
his  former  letter,  of  their  submission  to  his  orders,  and 
of  their  good  disposition  of  mind  towards  him,  he  takes 
courage,  speaks  of  himself  more  freely,  and  justifies 
himself  more  boldly;  as  may  be  seen,  chap.  i.  12,  and 
ii.  14,  and  vi.  10,  and  x.  1,  and  xiii.  10.  And,  as  to 
his  opposers,  he  deals  more  roundly  and  sharply  with 
them  than  he  had  done  in  his  former  epistle  ;  as 
appears  from  chap.  ii.  17,  and  iv.  2 — 5,  and  v.  12,  and 
vi.  11 — 16,  and  xi.  11,  and  xii.  15. 


186  //.  Corinthians.  Chap.  I. 

The  observation  of  these  particulars  may  possibly  be 
of  use  to  give  us  some  light,  for  the  better  understand- 
ing of  his  second  epistle,  especially  if  we  add,  that  the 
main  business  of  this,  as  of  his  former  epistle,  is  to 
take  off  the  people  from  the  new  leader  they  had  got, 
who  was  St.  Paul's  opposer  ;  and  wholly  to  put  an  end 
to  the  faction  and  disorder,  which  that  false  apostle 
had  caused  in  the  church  of  Corinth.  He  also,  in  this 
epistle,  stirs  them  up  again  to  a  liberal  contribution  to 
the  poor  saints  at  Jerusalem. 

This  epistle  was  writ  in  the  same  year,  not  long  after 
the  former. 


SECTION  I. 

CHAPTER  I.    1,  2. 
INTRODUCTION, 

TEXT. 

1  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  and  Timothy, 
our  brother,  unto  the  church  of  God,  which  is  at  Corinth,  with 
all  the  saints,  which  are  in  all  Achaia : 

PARAPHRASE. 
1  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  and 
Timothy,   our  brother  %   to   the  church   of  God,   which  is 

NOTE. 

1  '  "  Brother,"  i.  e.  either  in  the  common  faith  ;  and  so,  as  we  have  already 
remarked,  he  frequently  calls  all  the  converted,  as  Rom.  i.  13,  and  in  other 
places;  or  "brother"  in  the  work  of  the  ministry,  vid.  Rom.  xvi.  21.  1  Cor. 
xvi,  12.  To  which  we  may  add,  that  St.  Paul  may  be  supposed  to  have  given 
Timothy  the  title  of  "  brother,"  here,  for  dignity's  sake,  to  give  him  a  reputa- 
tion above  his  age,  amongst  the  Corinthians,  to  whom  he  had  before  sent  him, 
with  some  kind  of  authority,  to  rectify  their  disorders.  Timothy  was  but  a 
young  man,  when  St.  Paul  writ  his  first  epistle  to  him,  as  appears,  1  Tim,  iv,  12. 
Which  epistle,  by  the  consent  of  all,  was  writ  to  Timothy,  after  he  had  been  at 
Corinth  ;  and  in  the  opinion  of  some  very  learned  men,  not  less  than  eight  years 
after;  and  therefore  his  calling  him  "brother"  here,  and  joining  him  with 


Chap.  I.  //.  Corinthians.  187 

TEXT. 
2  Grace  be  to  you,  and  peace,  from  God  our  Father,  and  from  the  Lord 
Jesus  Christ. 

PARAPHRASE. 

in  Corinth,  with  all  the  Christians,  that  are  in  all  Achaia  ^ : 
2  Favour  and  peace  be  to  you,  from  God  our  Father,  and  ftom 
the  Lord  Jesus  Christ. 

NOTES. 

liimself,  in  writing  this  epistle,  may  be  to  let  the  Corinthians  see,  that,  though 
he  were  so  young,  who  had  been  sent  to  them,  yet  it  was  one,  whom  St.  Paul 
thought  fit  to  treat  very  much  as  an  equal. 
•'  Achaia,  the  country  wherein  Corinth  stood. 


SECTION  II. 
CHAPTER  I.  3.— VII.  16. 


CONTENTS. 
This  first  part  of  this  second  epistle  of  St.  Paul  to  the  Corin- 
thians is  spent  in  justifying  himself  against  several  imputations 
from  the  opposite  faction,  and  setting  himself  right  in  the  opinion 
of  the  Corinthians.  The  particulars  whereof  we  shall  take  notice 
of  in  the  following  numbers. 


SECTION  II.    No.  1. 
CHAPTER  I.  3—14. 


CONTENTS. 
He  begins  with  justifying  his  former  letter  to  them,  which  had 
afflicted  them,  (vid.  chap.  vii.  7,  8.)  by  telling  them,  that  he  thanks 
God  for  his  deliverance  out  of  his  afflictions,  because  it  enables  him 
to  comfort  them,  by  the  example,  both  of  his  affliction  and  de- 
liverance; acknowledging  the  obligation  he  had   to  them,  and 


188  II.  Corinthians.  Chap.  I. 

others,  for  their  prayers  and  thanks  for  his  deliverance,  which,  he 
presumes,  they  could  not  but  put  up  for  him,  since  his  conscience 
bears  him  witness  (which  was  his  comfort)  that,  in  his  cai'riage  to 
all  men,  and  to  them  more  especially,  he  had  been  direct  and  sin- 
cere, without  any  self  or  carnal  interest ;  and  that  what  he  writ 
to  them  had  no  other  design  but  what  lay  open,  and  they  read  in 
his  words,  and  did  also  acknowledge ;  and  he  doubted  not  but 
they  should  always  acknowledge ;  part  of  them  acknowledging 
also  that  he  was  the  man  they  gloried  in,  as  they  shall  be  his 
glory  in  the  day  of  the  Lord.  From  what  St.  Paul  says,  in  this 
section,  (which,  if  read  with  attention,  will  appear  to  be  writ 
with  a  turn  of  great  insinuation)  it  may  be  gathered,  that  the  op- 
posite faction  endeavoured  to  evade  the  force  of  the  former  epistle, 
by  suggesting,  that,  whatever  he  might  pretend,  St.  Paul  was  a 
cunning,  artificial,  self-interested  man,  and  had  some  hidden  design 
in  it,  which  accusation  appears  in  other  parts  of  this  epistle :  as 
chap.  iv.  2,  5. 

TEXT. 

3  Blessed  be  God,  even  the  Father  of  our  Lord  Jesus  Christ,  the  Father 
of  mercies,  and  the  God  of  all  comfort; 

4  Who  coraforteth  us  in  all  our  tribulation,  that  we  may  be  able  to 
comfort  them,  which  are  in  any  trouble,  by  the  comfort  wherewith 
we  ourselves  are  comforted  of  God. 

5  For  as  the  sufferings  of  Christ  abound  in  us,  so  our  consolation  also 
aboundeth  by  Christ. 

6  And  whether  we  be  afflicted,  it  is  for  your  consolation  and  salvation, 
A\  hich  is  effectual  in  the  enduring  of  the  same  sufferings  which  we 

PARAPHRASE. 

3  Blessed  be  the  God  ^  and  Father  of  our  Lord  Jesus  Christ,  the 

4  Father  of  mercies,  and  God  of  all  consolation ;  Who  com- 
forteth  me,  in  all  my  tribulations,  that  I  may  be  able  to 
comfort  them  ^^,  who  are  in  any  trouble,  by  the  comfort,  which 

5  I  receive  from  him.  Because,  as  I  have  suffered  abundantly 
for  Christ,  so,  through  Christ,  I  have  been  abundantly  com- 

6  forted ;  and  both  these  for  your  advantage.  For  my  afflic- 
tion is  for  your  consolation  and  relief  «=,  which  is  eff"ected  by  a 

NOTES. 

3  That  thi.s  i.s  the  right  translation  of  the  Greek  here,  see  Eph.  i.  3,  and  1  Pet. 
i.  3,  where  tlie  same  words  are  so  translated  ;  and  that  it  agrees  with  St.  Paul's 
sense,  see  Epli.  i.  17. 

4  >"  He  means,  here,  the  Corinthians,  who  were  troubled  for  their  miscarriage 
towards  him  ;  vid.  chap.  vii.  7. 

6  *  2aJT»ip/x,  "  relief,"  rati  I  er  than  "  salvation;"  which  is  understood  of  deliver- 
ance from  death  and  hell;  but  hero  it  signifies  oidy  deliverance  from  their  pie- 
sent  sorrow. 


Chap.  I.  //.  Corinthians.  189 

TEXT. 

also  suffer :  or  whether  we  be  comforted,  it  is  for  your  consolation 
and  salvation. 

7  And  our  hope  of  you  is  stedfast,  knowing  that,  as  you  are  partakers 
of  the  sufferings,  so  shall  ye  be  also  of  the  consolation. 

8  For  we  would  not,  brethren,  have  you  ignorant  of  our  trouble,  which 
came  to  us  in  Asia,  that  we  were  pressed  out  of  measure,  above 
strength  ;  insomuch  that  we  despaired  even  of  life. 

9  But  we  had  the  sentence  of  death  in  ourselves,  that  we  should  not 
trust  in  ourselves,  but  in  God,  which  raised  the  dead : 

10  Who  delivered  us  from  so  great  a  death,  and  doth  deliver  5  in  whom 
we  trust,  that  he  will  yet  deliver  us  : 

1 1  You  also  helping  together  by  prayer  for  us ;  that,  for  the  gift  be- 
stowed upon  us,  by  the  means  of  many  persons,  thanks  may  be  given 
by  many  on  our  behalf. 

12  For  oui-  rejoicing  is  this,  the  testimony  of  our  conscience,  that  in 
simplicity,  and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  our  conversation  in  the  world,  and  more 
abundantly  toyou-ward. 

PARAPHRASE. 

patient  enduring  those  sufferings,  whereof  you  see  an  example 
in  me.  And  again,  when  I  am  comforted,  it  is  for  your  con- 
solation and  relief,  who  may  expect  the  like,  from  the  same 

7  compassionate  God  and  Father.  Upon  which  ground,  I  have 
firm  hopes,  as  concerning  you  ;  being  assured,  that  as  you  have 
had  your  share  of  sufferings,  so  ye  shall,  likewise,  have  of  con- 

8  solation.  For  I  would  not  have  you  ignorant,  brethren,  of 
the  load  of  afflictions  in  Asia,  that  were  beyond  measure  heavy 
upon  me,  and  beyond  my  strength  ;  so  that  I  could  see  no  way 

9  of  escaping  with  life.  But  I  had  the  sentence  of  death  in  my- 
self, that  I  might  not  trust  in  myself,  but  in  God,  who  can 

10  restore  to  life  even  those  who  are  actually  dead:   Who  deli- 
vered me  from  so  imminent  a  danger  of  death,  who  doth  de- 
ll liver,  and  in  whom  I  trust  he  will  yet  deliver  me :   You  also 

joining  the  assistance  of  your  prayers  for  me;  so  that  thanks 
may  be  returned  by  many,  for  the  deliverance  procured  me,  by 
12  the  prayers  of  many  persons.  For  I  cannot  doubt  of  the 
prayers  and  concern  of  you,  and  many  others,  for  me ;  since 
my  glorying  in  this,  viz.  the  testimony  of  my  own  conscience, 
that,  in  plainness  of  heart,  and  sincerity  before  God,  not  in 
fleshly  wisdom  ""j  but  by  the  favour  of  God  directing  me ",  I 

NOTES. 

12  <*  What  "  fltshly  wisdom"  is  may  be  seen  chap.  iv.  2.  5. 

'  This  kK\'  Iv  xap(7;  e=ou,  "  But  in  tiie  favour  of  God,"  is  the  same  with 
a\^a  X^P'>  ®"''  ^  "^^  «'/"=>'>  **  the  favour  of  God,tliat  is  with  me,''  i.  e.  by  God's 
favourable  assistance. 


190  //.  Corinthians.  Chap.  I. 

TEXT. 

13  For  we  write  none  other  things  unto  you,  than  what  you  read,  or 
acknowledge,  and  I  trust  you  shall  acknowledge  even  to  the  end. 

14  As  also  you  have  acknowledged  us  in  part,  that  we  are  your  re- 
joicing, even  as  ye  also  are  ours,  in  the  day  of  the  Lord  Jesus. 

'  PARAPHRASE, 
have  behaved  myself  towards  all  men,  but  more  particularly 

13  towards  you.  For  I  have  no  design,  no  meaning,  in  what  I 
write  to  you,  but  what  lies  open,  and  is  legible,  in  what  you 
read:  and  you  yourselves  cannot  but  acknowledge  it  to  be  so; 

14)  and  I  hope  you  shall  always  acknowledge  it  to  the  end.  As 
part  of  you  have  already  acknowledged  that  I  am  your  glory  ^; 
as  you  will  be  mine,  at  the  day  of  j  udgment,  when,  being  my 
scholars  and  converts,  ye  shall  be  saved. 

NOTE. 

14  f  "  That  I  am  your  glory;"  whereby  he  signifies  that  part  of  tliem  which  stuck 
to  him,  and  owned  him  as  their  teacher:  in  which  sense,  "  glorying"  is  much 
used,  in  these  epistles  to  the  Corinthians,  upon  the  occasion  of  the  several  parti- 
sans boosting;,  some  that  they  were  of  Paul ;  and  otliers,  of  ApoUos. 


SECTION  II.     No.  2. 
CHAPTER  I.  15.— II.  17. 

CONTENTS. 

The  next  thing  St.  Paul  justifies  is,  his  not  coming  to  them. 
St.  Paul  had  promised  to  call  on  the  Corinthians,  in  his  way  to 
Macedonia ;  but  failed.  This  his  opposers  would  have  to  be  from 
levity  in  him ;  or  a  mind,  that  regulated  itself  wholly  by  carnal 
interest;  vid.  ver,  17.  To  which  he  answers,  that  God  himself, 
having  confirmed  him  amongst  them,  by  the  unction  and  earnest 
of  his  Spirit,  in  the  ministry  of  the  Gospel  of  his  Son,  whom  he, 
Paul,  had  preached  to  them  steadily,  the  same,  without  any  the 
least  variation,  or  unsaying  any  thing,  he  had  at  any  time  deli- 
vered ;  they  could  have  no  ground  to  suspect  him  to  be  an  un- 
stable, uncertain  man,  that  would  play  fast  and  loose  with  them, 
and  could  not  be  depended  on,  in  what  he  said  to  them.  This  is 
what  he  says,  ch.  i.  15 — 22. 


Chap.  I.  //.  Corinthians.  191 

In  the  next  place,  he,  with  a  solemn  asseveration,  professes,  that 
it  was  to  spare  them,  that  he  came  not  to  them.  This  he  ex- 
plains, ch.  i.  23,  and  ii.  2,  3. 

He  gives  another  reason,  ch.  ii.  12,  13,  why  he  went  on  to 
Macedonia,  without  coming  to  Corinth,  as  he  had  purposed ;  and 
that  was  the  uncertainty  he  was  in,  by  the  not  coming  of  Titus, 
what  temper  they  were  in  at  Corinth.  Having  mentioned  his 
journey  to  Macedonia,  he  takes  notice  of  the  success  which  God 
gave  to  him  there,  and  every  where,  declaring  of  what  consequence 
his  preaching  was,  both  to  the  salvation,  and  condemnation,  of 
those  who  received  or  rejected  it;  professing  again  his  sincerity 
and  disinterestedness,  not  without  a  severe  reflection  on  their  false 
apostle.  All  which  we  find  in  the  following  verses,  viz.  ch.  ii. 
14 — 17,  and  is  all  very  suitable,  and  pursuant  to  his  design  in  this 
epistle,  which  was  to  establish  his  authority  and  credit  amongst  the 
Corinthians. 

TEXT. 

15  And  in  this  confidence  I  was  minded  to  come  unto  you  beforCj  that 
you  might  have  a  second  benefit; 

16  And  to  pass  by  you  into  Macedonia,  and  to  come  again,  out  of 
Macedonia,  unto  you;  and,  of  you,  to  be  brought  on  my  way,  towards 
Judea. 

17  When  I,  therefore,  was  thus  minded,  did  I  use  lightness?  Or  the 
things  that  I  purpose,  do  I  purpose  according  to  tlie  flesh,  that  with 
me  there  should  be  yea,  yea,  and  nay,  nay  ?■ 

18  But,  as  God  is  true,  our  word  toward  you  was  not  yea  and  nay. 

PARAPHRASE. 

15  Having  this  persuasion,  (viz.)  of  your  love  and  esteem  of  me, 

1  purposed  to  come  unto  you  ere  this,  that  you  might  have  a 

16  second  gratification^;  And  to  take  you  in  my  way  to  Mace- 
donia, and  from  thence  return  to  you  again,  and,  by  you,  be 

17  brought  on  in  my  way  to  Judea.  If  this  fell  not  out  so  as 
I  purposed,  am  I,  therefore,  to  be  condemned  of  fickleness  ? 
Or  am  I  to  be  thought  an  uncertain  man,  that  talks  forwards 
and  backwards,  one  that  has  no  regard  to  his  word,  any  far- 

18  ther  than  may  suit  his  carnal  interest  ^  But  God  is  my  wit- 
ness, that  what  you  have  heard  from  me  has  not  been  uncer- 

NOTE. 

15  *  By  the  word  yiptv,  which  our  Bibles  translate  "  benefit,"  or  "  grace,"  it  is 
plain  the  apostle  means  his  being  present  among  them  a  second  time,  without 
giving  them  any  grief  or  displeasure.  He  had  been  with  them  before,  almost 
two  years  together,  with  satisfaction  and  kindness.  He  intended  them  another 
visit ;  but  it  was,  he  says,  that  they  might  have  the  like  gratification,  j.  e.  the 
like  satisfaction  in  his  company  a  second   time,  whicli  is  the  same  he  says 

2  Cor.  ii.  1. 


192  II .  Corinthians.  Chap.  1. 

ETEXT. 

1 9  For  the  Son  of  God,  Jesus  Christ,  who  was  preached  among  you  by 
us,  eren  by  me,  and  Silvanus,  and  Timotheus,  was  not  yea  and  nay, 
but  in  him  was  yea. 

20  For  all  the  promises  of  God  in  him  are  yea,  and  in  him  amen,  unto 
the  glory  of  God  by  us. 

2  ]    Now  he  which  stablisheth  us  with  you  in  Christ,  and  hath  anointed 

us,  is  God ; 
22  Who  hath  also  sealed  us,  and  given  the  earnest  of  the  Spirit,  in  our 

hearts. 


PARAPHRASE. 

19  tain,  deceitful,  or  variable.  For  Jesus  Christ,  the  Son  of  God, 
who  was  preached  among  you,  by  me,  and  Silvanus,  and 
Timotheus,  was  not  sometimes  one  thing,  and  sometimes 
another ;  but  has  been  sho^\^l  to  be  uniformly  one  and  the  same, 

20  in  the  counsel  or  revelation  of  God.  (For  all  the  promises 
of  God  do  all  consent,  and  stand  firm,  in  him)  to  the  glory 

21  of  God,  by  my  preaching.  Now  it  is  God,  who  establishes 
me  with  you  for  the  preaching  of  the  Gospel,  who  has  anoint- 

22  ed  ^i  And  also  sealed  '^  me,  and  given  me  the  earnest  ^  of  his 
Spirit  in  my  heart. 


NOTES. 

21  ''  "  Anointed,"  ».  e.  set  apart  to  be  an  apostle,  by  an  extraordinary  call.   Priests 
and  prophets  were  set  apart,  by  auoiutins:,  as  well  as  kirifrs. 

22  *"  Sealed,"  i.  e.by  the  niiraculons  gifts  of  the  Holy  Ghost ;   which  are  an  evi- 
dence  of  the  truths  he  brings  from  God,  as  a  seal  is  of  a  letter. 

^  "  Earnest"  of  eternnl  life  ;  for  of  that  the  Spirit  is  mentioned,  as  a  pledge,  in 
more  places  than  one,  vid.  2  Cor.  v.  5.  Epli.  i.  1.%  14.  All  these  are  arguments 
to  satisfy  the  Corinthians,  that  St.  Paul  was  not,  nor  could  be,  a  shuffling  man, 
that  minded  not  what  he  said,  but  as  it  served  his  turn. 

The  reasoning  of  St.  Paul,  ver.  18 — 22,  whereby  he  would  convince  the 
Corinthians,  that  he  is  not  a  fickle,  unsteady  man,  that  says  or  unsays,  as  may  suit 
his  humour  or  interest,  being  a  little  obscure,  by  reason  of  the  shortness  of 
his  style  here,  which  has  left  many  things  to  be  supplied  by  the  reader,  to  con- 
nect the  parts  of  the  urguraentatioii,  and  make  the  deduction  clear;  I  hope  I  shall 
be  pardoned,  if  I  endeavour  to  .set  it  in  its  clear  light,  for  the  sake  of  ordinary 
readers. 

*'  God  hath  set  me  apart,  to  the  mini>try  of  the  Gospel,  by  an  extraordinary 
call;  has  attested  my  mission,  by  the  miraculous  gifts  of  the  Holy  Ghost,  and 
given  me  the  earnest  of  eternal  life,  in  my  heart,  by  his  Spirit ;  and  hath  confirmed 
me,  amongst  you,  in  preaching  the  Gospel,  which  is  all  uniform,  and  of  a 
piece,  as  I  have  preached  it  to  you,  without  tripping  in  the  least ;  and  there, 
to  the  glory  of  God,  have  shown  that  all  the  promises  concur,  and  are  unalter- 
ably certain  in  Christ.  1  therefore,  liaving  never  faltered  in  any  thing  I  have 
said  to  you,  and  having  all  these  attestations,  of  being  under  the  special  direction 
and  guidance  of  God  himself,  who  is  unalterably  true,  cannot  be  suspected  of 
dealing  doubly  with  you,  in  any  thing,  relating  to  my  ministry. 


Chap.  II.  II.  Corinthians.,  19-3 

TEXT. 

23  Moreover,  I  call  God  for  a  record  upon  my  soul,  tliat  to  spare  you 
I  came  not  as  yet  unto  Corinth. 

24  Not  for  that  we  have  dominion  over  your  faith,  but  are  helpers  of 
your  joy  :  for  by  faith  ye  stand. 

II.  1  But  i  determined  this  with  myself,  that  I  would  not  come  again 
to  you  in  heaviness. 

2  For  if  I  make  you  sorry,  who  is  he,  then,  that  maketh  me  glad,  but 
the  same  which  is  made  sorry  by  me.-^ 

3  And  I  wrote  this  same  imto  you,  lest,  when  I  came,  I  shf»uld  have 
sorrow  from  them,  of  whom  I  ought  to  rejoice  ;  having  confidence  in 
you  all,  that  my  joy  is  the  joy  of  you  all. 

PARAPHRASE. 

23  Moreover,  I  call  God  to  witness,  and  may  I  die  if  it  is  not  so, 

24  that  it  was  to  spare  you,  that  I  came  not  yet  to  Corinth.  Not 
that  I  pretend  to  such  a  dominion  over  your  faith,  as  to  require 
you  to  believe  what  I  have  taught  you,  without  coming  to 
you,  when  1  am  expected  there,  to  maintain  and  make  it 
good ;  for  it  is  by  that  faith  you  stand  :  but  I  forbore  to  come, 
as  one  concerned  to  preserve  and  help  forward  your  joy, 
which  I  am  tender  of,  and  therefore  declined  coming  to  you, 
whilst  I  thought  you  in  an  estate,  that  would  require  severity 

II.  1  from  me,  that  would  trouble  you ".  I  purposed  in  myself, 
it  is  true,  to  come  to  you  again,  but  I  resolved  too,  it  should 

2  be  without  bringing  sorrow*  with  me*^.'  For  if  I  grieve  you, 
who  is  there,  when  I  am  with  you,  to  comfort  me,  but  those 

3  very  persons  whom  I  have  discomposed  with  grief?  And  this 
very  thing",  which  made  you  sad,  I  writ  to  you,  not  coming 

NOTES. 

24  '  It  is  plain,  St.  Paul's  doctrine  had  been  opposed  by  some  of  them  at  Cjrintli, 
vid.  1  Cor.  XV.  12.  His  apostlesliip  questioned,  1  Cor.  ix.  1,  2.  2  Cor.  xlii.  il. 
He  himself  triumphed  over,  as  if  he  durst  not  come,  1  Cor.  iv.  18,  they  saying 
"  his  letters  were  weighty  and  powerful,  but  his  bodily  jiicsence  \ve;.k,  and  his 
.speech  contemptible ;"  2  Cor.  x.  10.  This  bein'.;  the  state  his  reputation  was 
then  in,  at  Corinth,  and  he  having  promised  to  come  to  them,  1  Cor.  xvi.5, 
he  could  not  but  think  it  necessary  to  excuse  his  failing  iheui  by  reasons  lliat 
should  be  both  convincing  and  kind  ;  such  as  are  contained  in  this  verse,  in  the 
sense  given  of  it. 
1  '^That  this  is  the  meaning  of  this  verse,  and  not  that  he  would  not  come  to  them, 
in  sorrow,  a  second  time,  is  past  doubt,  since  he  Jiad  never  been  with  them  in 
sorrow  a  first  time.  Vid.  2  Cor.  i.  15. 
3  s  Kai  iypa-l/a  iyuTv  toSto  aiJri,  "  and  1  Writ  to  you  this  veiy  thing."  That  iycx-^/x, 
"  I  writ,"  relates,  here,  to  the  first  epistle  to  the  Corinthians,  is  evident,  be- 
cause it  is  so  used,  in  the  very  next  verse,  and  again  a  little  lower,  vcr.  9.  What, 
therefore,  is  it  in  liis  first  epistle,  which  he  here  calls  to3to  a^/xb,  "  this  very 
thing,"  which  he  had  writ  to  them  ?  1  answer,  The  punishment  of  the  fortii- 
cator.  This  is  plain,  by  what  follows  here,  to  ver.  11,  especially,  if  it  he  com- 
pared with  1  Cor.  iv.  21,  and  v.  8.  For  there  he  writes  to  tiiem,  to  punish 
VOL,  VIII.  O 


IQ*  //.  Covin ihians.  Chap.  II. 

TEXT. 

4  For,  out  of  much  affliction  and  anguish  of  heart,  I  u'rote  unto  you 
with  many  tears  ;  not  that  you  should  be  grieved,  but  that  ye 
might  know  the  love  which  I  have  more  abundantly  unto  you. 

5  But  if  any  have  caused  grief,  he  hath  not  grieved  me,  but  in  part ; 
that  I  may  not  overcharge  you  all. 

6  Sufficient  to  such  a  man  is  this  punishment  which  was  inflicted  of 
many. 

7  So  that,  contrariwise^  ye  ought  rather  to  forgive  him,  and  comfort 
him  ;  lest  perhaps  such  a  one  should  be  swallowed  up  with  over-much 
sorrow. 

8  Wherefore,  I  beseech  you,  that  ye  would  confirm  your  love  towards 
him. 

PARAPHRASK^ 
myself;  on  purpose  that,  Avhen  I  came,  I  might  not  have 
sorrow  from  tliose,  from  whom  I  ought  to  receive  comfort : 
having  this  belief  and  confidence  in  you  all,  that  you,  all  of 
you,  make  my  joy  and  satisfaction  so  much  your  own,  that 
you  would  remove  all  cause  of  disturbance   before  I  came. 

4  For  I  writ  unto  you  with  great  sadness  of  heart  and  many 
tears ;  not  witli  intention  to  grieve  you,  but  that  you  might 
know  the  overflow  of  tenderness  and  affection  which  I  have 

5  for  you.  But  if  the  fornicator  has  been  the  cause  of  grief,  I 
do  not  say,  he  has  been  so  to  me,  but  in  some  degree  to  you 

6  all ;  that  I  may  not  lay  a  load  on  him ''.  The  correction  he 
hath  received  from  the   majority  of  you   is  sufficient  in  the 

7  case.  So  that,  on  the  contrary',  it  is  fit  rather  that  you  forgive 
and  comfort  him,  lest  he  "^  should  be  swallowed  up  by  an  ex- 

8  cess  of  sorrow.     Wherefore,  I   beseech  you  to  confirm  your 

NOTES. 

that  person ;  whom  if  he,  St.  Paul,  had  come  himself,  before  it  was  done,  he 
must  have  come,  as  he  calls  it,  with  a  rod,  and  have  himself  chasti.sed :  but 
now,  that  he  knows  that  the  Corinthians  had  punished  him,  in  compliance  to 
his  letter ;  and  he  had  this  trial  of  their  obedience  ;  he  is  so  far  from  continuing 
the  severity,  that  he  writes  to  them  to  forgive  him,  and  take  him  again  into  their 
affection. 

5  *>  St.  Paul  being  satisfied  with  the  Corinthians,  for  their  ready  compliance  with 
his  orders,  in  his  former  letter,  to  punish  the  fornicator,  intercedes  to  have  him 
restored;  and,  to  that  end,  lessens  his  fault,  and  declares,  however  he  might 
have  caused  grief  to  the  Corinthians,  yet  he  had  caused  none  to  him. 

7  i  TovvavT/'of,  "  on  the  contrary,''  here,  has  nothing  to  refer  to,  but  iTri^vpCi, 
"  overcharge,"  in  the  5th  verse,  which  makes  that  belong  to  the  fornicator,  as 
I  have  explained  it. 

k'O  ToioCTOf,  "  such  an  one,"  meaning  the  fornicator.  It  is  observable  how 
tenderly  St.  Paul  deals  with  the  Corinthians,  in  this  epistle;  for  though  he  treats 
of  the  fornicator,  from  ihe  5th  to  the  10th  verse  inclusively;  yet  he  never 
mentions  him  under  that,  or  any  other  disobliging  title,  but  in  the  soft  and 
inoffensive  terms,  "of  any  one,''  or  "  such  an  one."  And  that,  possibly,  may 
be  the  reason  why  he  says,  fxi)  iiei6ycC>,  indefinitely,  without  naming  the  person 
it  relates  to. 


Chap.  II.  //.  Corinthians.  195 

TEXT. 

9  For  to  this  end,  also,  did  I  write,  that  I  might  know  the  proof  of 
you,  whether  ye  be  obedient  in  all  things. 

10  To  whom  ye  forgive  any  thing,  I  forgive  also:  for,  if  I  forgave  any 
thing,  to  whom  I  forgave  it,  for  your  sakes  forgave  I  it,  in  the  person 
of  Christ. 

1 1  Lest  Satan  should  get  an  advantage  of  as  :  for  we  are  not  ignorant 
of  his  devices. 

12  Furthermore,  when  I  came  to  Troas,  to  preach  Christ's  Gospel,  and 
a  door  was  opened  unto  me  of  the  Lord, 

13  I  had  no  rest  in  my  spirit,  because  I  found  not  Titus,  my  brother: 
but,  taking  my  leave  of  them,  I  went  from  thence  into  Macedonia. 

14  Now  thanks  be  unto  God,  which  always  causeth  us  to  triumph  in 
Christ,  and  maketh  manifest  the  savour  of  his  knowledge  by  us  in 
every  place. 

15  For  we  are  unto  God  a  sweet  savour  of  Christ,  in  them  that  are 
saved,  and  in  them  that  perish. 

PARAPHRASE. 

9  love  to  him,  which  I  doubt  not  of.  For  this,  also,  was  one 
end  of  my  writing  to  you,  viz.  To  have  a  trial  of  you,  and 
to  know  whether   you   are  ready  to  obey  me  in  all  things. 

10  To  whom  you  forgive  any  thing,  I  also  forgive.  For  if  I  have 
forgiven  any  thing,  I  have  forgiven  it  to  him  for  your  sakes, 

1 1  by  the  authority,  and  in  the  name  of  Christ ;  That  we  may  not 
be  over-reached  by  Satan  :  for  we  are.  not  ignorant  of  his 
wiles. 

12  Furthermore,  being  arrived  at  Troas,  because  Titus,  whom  I 
expected  from  Corinth,  with  news  of  you,  was  not  come,  I 
was  very  uneasy '  there ;  insomuch  that  I  made  not  use  of  the 
opportunity,  which   was  put  into  my  hands  by  the  Lord,  of 

13  preaching  the  Gospel  of  Christ,  for  which  I  came  thither.  I 
hastily  left  those  of  Troas,  and  departed  thence  to  Macedonia. 

14  But  thanks  be  to  God,  in  that  he  always  makes  me  triumph 
every  where  °,  through  Christ,  who  gives  me  success  in 
preaching  the  Gospel,  and  spreads  the  knowledge  of  Christ  by 

15  me.  For  my  ministry,  and  labour  in  the  Gospel,  is  a  service, 
or  sweet-smelling  sacrifice  to  God,  through  Clirist,  both   in 

NO'lES. 

12  '  How  oneasy  he  was,  and  upon  what  account,  see  ch.  vii.  5—16.  It  was  not 
barely  for  Titus's  absence,  but  for  want  of  the  news  he  brought  with  him ; 
ch.  vii.  7. 

14  ™  "  Who  makes  nie  triumph  every  where,"  j.  e.  in  the  success  of  my  preaching, 
in  my  journey  to  Macedonia ;  and  also  in  my  victory,  at  the  j.anie  time,  at 
Corinth,  over  the  false  apostles,  my  opposers,  that  had  rai'^ed  a  faction  against 
me  amongst  you.  This,  I  think,  is  St.  Paul's  meaning,  and  the  reason  of  his 
using  the  word  triumph,  which  implies  contest  and  victory,  though  he  places 
that  wor^  .so,  as  modestly  to  cover  it. 

o2 


196  II.  Corhithians,  Chap.  III. 

TEXT. 
1 G  To  the  oue,  we  are  the  savour  of  death  unto  deatli ;  and  to  the  other, 

the  savo«r  of  life  unto  life;  and  who  is  sufficient  for  these  things? 
1/    For  we  are  not  as  many,  flhich  corrupt  the  word  of  God;  but  as  of 

sincerity,  but  as  of  God,  in  the  sight  of  God,  speak  we  in  Christ. 

PARAPHRASE. 

16  regard  of  tliose  that  are  saved,  and  those  that  perish.  To  the 
one  my  preachhig  is  of  ill  savour,  unacceptable  and  offensive, 
by  their  rejecting  whereof  they  di-aw  death  on  themselves;  and 
to  the  other,  being  as  a  sweet  savour,  acceptable,  they  thereby 
receive  eternal  life.  And  who  is  sufficient  for  these  things  ° .'' 
And  yet,  as  I  said,  my  service  in  the  Gospel  is  well-pleasing  to 
God.     For  I  am  not,  as  several  ^  are,  who  are  hucksters  of  the 

17  word  of  God,  preaching  it  for  gain  ;  but  I  preach  the  Gospel 
of  Jesus  Clu'ist  in  sincerity.  [  speak,  as  from  God  himself, 
and  I  deliver  it,  as  in  the  presence  of  God. 

NOTES. 

16"  V'icl.  rh.  iii.  h,  6. 

17  •  This,  I  think,  may  be  understood  of  the  false  apostle. 


SECTION  II.     NO.  3. 
CHAPTER  III.  1.— MI.   16. 

CONTENTS. 

His  speaking  well  of  himself,  (as  he  did  sometimes  in  his  first 
epistle,  and  with  much  more  freedom  in  this,  which,  as  it  seems, 
had  been  objected  to  him,  amongst  the  Corinthians)  his  plainness 
of  speech,  and  his  sincerity  in  preaching  the  Gospel,  are  the  things 
■which  he  chiefly  justifies,  in  this  section,  many  ways.  We  shall 
observe  his  arguments,  as  they  come  in  the  order  of  St.  Paul's 
discourse,  in  which  are  mingled,  with  great  insinuation,  many  ex- 
pressions of  an  overflowing  kindness  to  the  Corinthians,  not  with- 
out some  exhortations  to  them. 


Chap.  III.  //.  Corinthians.  107 

TEXT. 

1  Do  we  begin  again  to  commend  ourselves  ?  or  need  we,  as  some 
others,  epistles  of  commendation  to  you,  or  letters  ef  commendation 
from  you  ? 

2  Ye  are  our  epistle,  written  in  our  hearts,  known  and  read  of  all  men : 

3  Forasmuch  as  ye  are  manifestly  declared  to  be  the  epistle  of  Christ, 
ministered  by  us,  written,  not  with  ink,  but  with  the  Spirit  of  the 
living  God  ;  not  in  tables  of  stone,  but  in  fleshly  tables  of  the  heart. 

4  And  such  trust  have  we,  through  Christ,  to  God-ward  : 

5  Not  that  we  are  sufficient  of  ourselves  to  think  any  thing,  as  of  our- 
selves ;  but  our  sufficiency  is  of  God  ; 

PARAPHRASE. 

1  Do    I   begin    again    to   commend   myself^;    or    need    I,    as 

2  some '',  commendatory  letters  to  or  from  you  ^  You  are 
my  commendatory  epistle,  written  in  my  heart,  known  and 

3  read  by  all  men.  I  need  no  other  commendatory  letter,  but 
that  you  being  manifested  to  be  the  commendatory  epistle  of 
Christ,  written  on  my  behalf;  not  with  ink,  but  with  the 
Spirit  of  the  living  God  ;  not  on  tables  of  stone ',  but  of  the 
heart,  whereof  I  was  the  amanuensis ;  i.  e.  your  conversation 

4  was  the  effect  of  my  ministry.     '^  And  this  so  great  confidence 

5  have  I,  through  Christ,  in  God.  Not  as  if  I  were  sufficient 
of  myself  to  reckon  ^  upon  any  thing,  as  of  myself;  but  my 

NOTES. 

1  'This  is  a  plain  indication,  that  he  had  been  blamed,  amongst  tbeni,  for  com- 
mending liiraself. 

*>  Seems  to  intimate,  that  their  false  apostle  had  got  himself  recommended  to 
them  by  letters,  and  so  had  introduced  himself  into  that  church. 

3  "^The  sense  of  St.  Paul,  in  this  3(1  verse,  is  plainly  this;  that  he  needed  no 
letters  of  commendation  to  them;  but  that  their  conversion,  and  the  Gospel, 
written  not  with  ink,  but  witii  the  Spirit  of  God,  in  the  tables  of  their  hearts, 
and  not  in  tables  of  stone,  by  his  ministry,  was  as  clear  an  evidence  and  tes- 
timony to  them,  of  his  mission  from  Christ,  as  the  law,  writ  in  tables  of  stone, 
was  an  evidence  of  Moses's  mission;  so  that  he,  St.  Paul,  needed  no  other 
recommendation  :  this  is  what  is  to  be  understood  by  this  verse,  unless  we  will 
make  "  the  tables  of  stone"  to  have  no  signification  here.  But  to  say,  as  lie 
does,  that  the  Corinthians,  being  writ  upon,  in  their  hearts,  not  with  ink,  but 
with  the  Spirit  of  God,  by  the  hand  of  St.  Paul,  was  Christ's  commendatory 
letter  of  him,  being  a  pretty  bold  expression,  liable  to  the  exception  of  the 
captious  part  of  the  Corinthians ;  he,  to  obviate  all  imputation  of  vanity,  or  vain- 
glory, herein  immediately  sulijoins  what  follows  in  the  next  verse. 

4  "*  As  if  he  had  said,  "  But  mistake  me  not,  as  if  I  boasted  of  myself:  this  so 
great  boasting,  that  I  use,  is  only  my  confidence  in  God,  through  Christ :  for  it 
was  God,  that  made  me  a  minister  of  the  Gospel,  that  be.scovved  on  me  the 
ability  for  it;  and  whatever  1  perform  in  it  is  wholly  from  him."' 

5  '  nt7roi^r,ets,  "  trust,"  ver.  4,  a  milder  term  for  "  boasting,"  for  so  .St. 
Paul  uses  it,  chap.  x.  7,  compared  with  ver.  H,  where  also  Koyi^isiai,  ver.  7, 
is  used,  as  here,  for  counting  upon  one's  self;  St.  Paul  also  u.«es  ^rsVcSa,-,  for 
"  thou  boaslcst,"  Hom.  ii.  i;»,  which  will  appear,  if  coni[iaied  with   ver.    17; 


198  //.  Corinthians.  Chap.  HI. 

TEXT. 

6  Who  also  hath  made  us  able  ministers  of  the  New  Testament,  not 
of  the  letter,  but  of  the  spirit ;  for  the  letter  killeth,  but  the  spirit 
giveth  life. 

7  But  if  the  ministration  of  death,  written  and  engraven  in  stones, 
was  glorious,  so  that  the  children  of  Israel  could  not  stedfastly  be- 
hold the  face  of  Moses,  for  the  glory  of  his  countenance,  which  glory 
was  to  be  done  away  ; 

8  How  shall  not  the  ministration  of  the  Spirit  be  rather  glorious  ? 


PARAPHRASE, 
sufficiency,  my  ability,  to  perform  any  thing,  is  wholly  from 

6  God  :  who  has  fitted  and  enabled  me  to  be  a  minister  of  the 
New  Testament,  not  of  the  letter ',  but  of  the  spirit ;  for  the 

7  letter  kills  ^,  but  the  spirit  gives  life.  But,  if  the  ministry  of 
the  law  written  in  stone,  which  condemns  to  death,  were  so 
glorious  to  Moses,  that  his  face  shone  so,  that  the  children  of 
Israel  could  not  steadily  behold  the  brightness  of  it,  which  was 

8  but  temporary,  and  was  quickly  to  vanish  ^  ;  How  can  it  be 

NOTES. 

or  if  XoyiVaaSai  shall  rather  be  thought  to  signify  here  to  discover  by  reasoning, 
then  the  apostle's  sense  will  run  thus :  "  Not  as  if  I  were  suffirient  of  myself,  by 
the  strength  of  my  own  natural  parts,  to  attain  the  knowledge  of  the  Gospel 
truths,  that  1  preach  ;  but  my  ability  herein  is  all  from  God."  But,  in  whatever 
sense  >.iv''='«='5ai  is  here  taken,  it  is  certain  t\,  which  is  translated  "  any  thing,'' 
must  be  limited  to  the  subject  in  hand,  viz.  the  Gospel  that  he  preached  to 
them. 

6  ^  Oil  y; auua'!,-,  a/.Xa  TiviCuarti;,  "  not  of  the  letter,  but  of  the  spirit."  By  ex- 
pressing himself,  as  he  does  here,  St.  Paul  may  be  understood  to  intimate,  that 
"  the  New  Testament,  or  covenant,''  was  also,  though  obscurely,  held  forth  in 
the  law  :  For  he  says,  he  was  constituted  a  minister,  irviufxaro^,  "  of  the  spirit," 
or  spiritual  meaning  of  the  law,  which  was  Christ,  (as  he  tells  us  himself,  ver. 
17)  and  giveth  life,  whiUt  the  letter  killeth.  But  both  letter  and  spirit  must  be 
understood  of  the  same  thing,  viz.  "  the  letter  of  the  law,  and  the  spirit  of  the 
law."  And,  in  fact,  we  find  St.  Paul  truly  a  minister  of  the  spirit  of  the  law ; 
especially  in  his  epistle  to  the  Hebrews,  where  he  shows  what  a  spiritual  sense 
ran  through  the  Mosaical  institution  and  writincs. 

«  **  The  letter  kills,"  i.  e.  pronouncing  death,  without  any  way  of  remission,  on 
all  transgressors,  leaves  them  under  an  irrevocable  sentence  of  death.  But  the 
Spirit,  i.  e.  Christ,  ver.  17,  who  is  a  quickening  Spirit,  1  Cur.  xv.  45,  giveth  life. 

7  h  Ka7a^ycu/iie>»;v,  "  done  away,"  is  applied  here  to  the  shining  of  Moses's  face, 
and  to  the  law,  ver.  11,  and  13.  lu  all  which  places  it  is  used  in  the  present 
tense,  and  has  the  signification  of  an  adjective,  standing  for  temporary,  or  of  a 
duratiou  whose  end  was  determined  ;  and  is  opposed  to  Tcj?  /«»vo>7i,  "  that  which 
remaineth,"  i.e.  that  which  is  lasting,  and  hath  no  predetermined  end  set  to 
it,  as  ver.  11,  where  the  Gospel  dispensation  is  called  to  //«>o»,  "that  which 
remaineth."  This  may  help  us  to  understand  arb  U^r,;  t'i(  Si|a/,  ver.  18,  *'  from 
glory  to  glory,"  which  is  manifestly  opposed  to  3ot>j  xnTapyov/xim,  '*  the  glory 
done  away,"  of  this  verse  ;  and  so  plainly  signifies  a  continued,  lasting  glory  of 
the  ministers  of  the  Gospel ;  which,  as  he  tells  us  there,  consisted  in  their  being 


Chap.  III.  II.  Corinthians,  199 

TEXT. 

9  Fur  if  the  ministration  of  condemnation  be  glory,  much  more  doth 
the  ministration  of  righteousness  exceed  in  glory. 

10  For  even  that,  whicli   was  made  glorious,  had  no  glory,  m  tbis 
respect,  by  reason  of  the  glory  that  excelleth. 

1 1  For  if  that  which  is  done  away  was  glorious,  much  more  that  which 
remaineth,  is  glorious.  ,  .  ,  , 

1 2  Seeing  then  that  we  have  such  hope,  we  use  great  plainness  of  speech  : 

PARAPHRASE. 

Otherwise,  but  that  the  ministry  of  the  Spirit,  which  giveth 

life,  should  confer  more  glory  and  lustre  on  the  ministers  ot 

9  the  GospeP     For  if  the  ministration  of  condemnation  were 

glory,  the  ministry  of  justification  ^  in  the  Gospel,  doth  cer- 

10  tainly  much  more  exceed  in  glory.     Though  even  the  glory 
that  Moses^s  ministration  had,  was  no  g  ory,  in  comparison  of 

11  the  far  more  excelling  glory  of  the  Gospel  ministry  .  Farther, 
if  that  which  is  temporary,  and  to  be  done  away,  were  deli- 
vered with  glory,  how  much  rather  is  that  which  remains, 

12  without  being  done  away,  to  appear  in  glory '  .^  AVheretore 
having  such'hope™,  we  use  great  freedom  and  plainness  of 


NOTES. 


changed  into  the  image  and  clear  representation  of  '^e  Lord  li.mself ;  as  the 
Ir^of  Moses  cou.i.te^d  in  the  transitory  brightness  ct  h.s  face,  uh.ch  was  a 
faint  reflection  of  the  glorv  of  Go.l,  appearing  to  hi.n  m  the  mount. 

9  llolxrL,..^.;,  "the  n^inistrationof  righteousness ;'  so  the  munsry 
of  he  Gospel  is  called,  because,  by  the  Gospel,  a  way  is  provided  for  ti>e  just.fica- 
t.on  of  those  who  have  transgressed:  but  the  law  has  nothu.,  but  r.g.d  con- 
demnation for  all  transgressors  ;  and,  theref.>re,  is  called  here       the  .nm.stra- 

,0  '^.Ightn^;^,  that  the  minUtry  of  the  Gospel  is  more  e.orious  than 
.ha  of  he  law  be  what  St.  Paul  is  upon  here,  thereby  to  ju,tuy  hunself,  .f  he 
h^  assum«l  so.ne  authority  and  comn.endation  to  himselt,  n.  h.s  m.mstry  and 
arosteshTp  y"t  in  his  thus  industriously  placln,  the  ministry  of  .he  Gospel,  u, 
hoiKJur  aLe  that  of  Moses,  may  he  not  possibly  have  an  eye  to  the  Juda.zm, 
S'p'ostirof  the  Corinthians,  to  let  them  see  what  little  regard  was  to  be  had 
to  that  ministration,  in  comparison  of  the  ministry  ot  the  Gospel. 

1 1  '  Here  St.  Paul  mentions  another  pre-emiuency  and  superiority  o  gjorys  in  the 
Gospel  over  the  law,  viz.  that  the  law  was  to  cease,  and  to  be  abolished  ;  but 
the  Gospel  to  remain,  and  never  be  abolished.  ki„  -.n, 

10  --Such  hope  •"  that  St.  Paul,  by  these  words,  means  the  so  honourable  eni- 
''  ployment  of"  ^n  apostle  and  minister  of  the  Gospel,  or  the  glory  belonging  to  h.s 

EiTtry  in  the  Gospel,  is  evident,  by  the  whole  foregoing  comparison,  wh.ch  he 

rSe,  which  is' all  along  between  ^-rtv'' ''"/?;'"^'i;:  T^e  calH  g 
of  the  Gospel,  and  not  between  the  law  and  the  Gospel  themselve  .  Tht  ca  1  ng 
it  "hope,"  instead  of  glory,  here,  where  he  speaks  of  his  havu..  ot  it  is  the 
an^uage  of  modesty,  which  more  particularly  suited  h.s  p.ese.it  purpose.  Fo. 
trecoDclu  ^r  whi^^^^^  this  verse,  he  draws  from  what  went  belore,  plainly 
tovvsJe  apostle's  d'e.ign,  in  this  discourse,  to  be  the  Justify.n,  lus  speaking 
freely  of  himself  and  others  ;  his  argument  amounting  to  thus  much  . 


i200  //.  Corinthians.  Chap.  III. 

TEXT. 
]  3  And  not  as  Mcises,  which  put  a  veil  over  his  face,  that  the  children 

of  Israel  could  not  stedfastly  look  to  the  end  of  that  which  is  abolished, 
14  But  their  minds  were  blinded;  for  until  this  day  remaineth  the 

same  veil  untaken  away,  in  the  reading  of  the  Old  Testament ;  which 

veil  is  done  away  in  Christ, 


PARAPHRASE. 

13  speech.  And  not  as  Moses,  who  put  a  veil  over  his  face,  do 
we  veil  the  light ;  so  that  the  obscurity  of  what  we  deliver 
should  hinder  "  the  children  of  Israel  from  seeing,  in  the  law, 
which  was  to  be  done  away,  Christ,  who  was  the  end  °  of  the 

14  law\  But  their  not  seeing  it,  is  from  the  blindness  of  their 
own  minds:  for,  unto  this  day,  the  same  veil  remains  upon 
their  understandings,  in  reading  of  the  Old  Testament ;  which 
A'eil  is  done  away  in  Christ ;  i.  e.  Christ,  now  he  is  come,  so 


NOTES. 

"  Having,  tlierefore,  so  houourable  an  employment,  as  is  the  ministiT  of  the 
Gospel,  which  far  exceeds  the  ministry  of  the  law  ia  glory ;  though  eveu  that 
gave  so  great  a  lustre  to  Moses's  face,  that  the  children  of  Israel  could  not  with 
fixed  eyes  look  upou  him  ;  I,  as  becomes  one  of  such  hopes,  iu  such  a  post  as 
sets  me  above  all  mean  considerations  and  compliances,  use  great  freedom  and 
plainness  of  speech,  in  all  things  that  concern  my  ministry." 
13  u  Uplg  TO  fjM  irvylffai,  &c.  "That  the  children  of  Israel  could  not  stedfastly 
look,"  &c.  St.  Paul  is  here  justifying,  in  himself,  and  other  ministers  of  the 
Gospel,  the  plainness  and  openness  of  their  preaching,  which  he  had  asserted  in 
the  immediately  preceding  verse.  These  words,  therefore,  here,  must  of  neces- 
sity be  understood,  not  of  Moses,  but  of  the  ministers  of  the  Gospel ;  viz.  that  it 
was  not  the  obscurity  of  their  preaching,  not  any  thing  veiled,  in  their  way  of 
proposing  the  Gospel,  which  was  the  cause  why  the  children  of  Israel  did  not 
understand  the  law  to  the  bottom,  and  see  Christ,  the  end  of  it,  in  the  writings 
of  Moses.  What  St.  Paul  says,  in  the  nest  verse,  "But  their  minds  were 
blinded:  for  until  this  day  remaineth  the  same  veil  untaken  away,"  plainly 
determines  the  words  we  are  upon  to  the  sense  I  have  taken  them  in  :  for  what 
sense  is  this  .'  "  Moses  put  a  veil  over  his  face,  so  that  the  children  of  Israel 
could  not  see  the  end  of  the  law;  but  their  minds  were  blinded;  for  the  veil 
remains  upou  them  until  this  day.  But  this  is  very  good  sense,  and  to  St.  Paul's 
purpose,  viz.  "  We,  the  ministers  of  the  Gospel,  speak  plainly  and  openly,  and 
put  no  veil  upou  ourselves,  as  Moses  did,  whereby  to  hinder  the  Jews  from  seeing 
Christ,  iu  the  law ;  but  that,  which  hinders  them,  is  a  blindness  on  their  minds, 
which  has  been  always  on  them,  and  remains  to  this  day."  This  seems  to  be 
an  obviating  an  objection,  which  some  among  the  Corinthians  might  make  to  hi.s 
boasting  of  so  much  plainness  and  clearness  in  his  preaching,  viz.  If  you  preach 
the  Gospel,  auu  Christ,  contained  in  the  law,  with  such  a  shining  clearness  and 
evidence,  how  comes  it  that  the  Jews  are  not  converted  to  it  .>  His  reply  is, 
"Their  unbelief  comes  not  from  any  obscurity  in  our  preaching,  but  from  a 
blindness,  which  rests  upon  their  minds  to  this  day;  which  shall  be  taken  away 
when  they  turn  to  the  Lord." 
•  Vid.  Rom.x.  2 — 4. 


Chap.  III.  //.  Corinthians.  201 

TEXT. 

15   But  even  unto  this  day,  when  Moses  is  read,  the  veil  is  upon  their 

heart. 
]  6  Nevertheless,  when  it  shall  turn  to  the  Lord,  the  veil  shall  be  taken 

away. 
1 7  Now  the  Lord  is  tliat  Spirit :  and  where  tJie  Spirit  of  the  Lord  is, 

there  is  liberty. 
IS  But  Me  all,  with  open  face,  Ijeholding,  as  in  a  glass,  the  glory  of  the 


paraphrasp:. 
exactly  answers  all  the  types,  prefigurations,  and  predictions 
of  him  in  the  Old  Testament,  that  presently,  upon  turning  our 
eyes  upon  him,  he  visibly  appears  to  be  the  person  designed, 
and  all  the  obscurity  of  those  passages  concerning  him,  which 
before    were    not    understood,    is   taken   away,    and    ceases. 

15  Nevertheless,  even  until  now,  when  the  writings  of  Moses  are 
read,  the  veilP  remains  upon  their  hearts,  they  see  not  the 

16  spiritual  and  evangelical  truths  contained  in  them.  But, 
when  their  heart  shall  turn  to  the  Lord,  and,  laying  by  pre- 
judice and  aversion,  shall  be  willing  to  receive  the  truth,  the 
veil  shall  be  taken  away,  and  they  shall  plainly  see  him  to  be 

17  the  person  spoken  of,  and  intended''.  But  the  Lord  is  the 
Spirit '",  whereof  we  are  ministers;  and  they,  who  have  this 
Spirit,  they  have  liberty  %  so  that  they  speak  openly  and  freely. 

18  But  we,  all  the  faithful  ministers  of  the-New  Testament,  not 
veiled  *,  but  with  open  countenances,  as  mirrors,  reflecting  the 


NOTES. 

15  r  St.  Paul,  possibly,  alludes  lieie  to  the  custom  of  the  Jews,  which  continues  still 
in  the  synagogue,  that,  when  the  law  is  read,  they  put  a  veil  over  their  faces. 

16  <J  When  this  shall  be,  see  Rom.  xi.  25 — 27. 

17  '  'O  l\  Ku'pio;  TO  K-JiOixi  Ig-iv,  "  but  the  Lord  is  that  Spirit."  These  words  relate 
to  ver.  6,  where  he  says,  that  he  is  a  minister,  not  of  the  letter  of  the  law,  not 
of  the  outside  and  literal  sense,  but  of  the  mystical  and  spiritual  meaning  of  it, 
which  he  here  tells  us  is  Christ. 

•  "  There  is  liberty ;"  because  the  Spirit  is  given  only  to  sons,  or  those  that  arc 
free.     See  Rom.  viii.  15.  Gal.  iv.  6,  7. 

18  '  St.  Paul  justifies  his  freedom  and  plainness  of  speech,  by  his  being  made,  by 
God  himself,  a  minister  of  the  Gospel,  which  is  a  more  glorious  ministry  tlian 
that  of  Moses,  in  promulgating  the  law.  This  he  does  from  \er.  6  to  ver.  12, 
inclusively.  From  thence,  to  the  end  of  the  chapter,  he  justifies  his  liberty  of 
speaking ;  in  that  he,  as  a  minister  of  the  Gospel,  i)eing  illuminated  with  greater 
and  brighter  rays  of  light  than  Moses,  was  to  speak  (as  he  did)  with  more  free- 
dom and  clearness  than  Moses  had  done.  This  being  the  scope  of  St.  Paul,  in 
this  place,  it  is  visible,  that  all  from  these  words,  "  who  put  a  veil  upon  his  face," 
ver.  13,  to  the  beginning  of  ver.  18,  is  a  parenthesis  ;  which  being  laid  aside,  the 
comparison  between  the  ministers  of  the  Gospel  and  Moses  stands  clear : 
"  Moses,  with  a  veil,  covered  the  brightness  and  glory  of  God,  which  shone  in 
his  countenance ;"  but  wc,  the  ministers  of  the  Gospel,  with  open  countenauccs. 


202  //.  Corinthians,  Chap.  IV. 


reXT. 


Lord,  are  changed  into  the  same  image,  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord, 
IV.  1   Therefore,  seeing  we  have  this  ministry,  as  we  have  received 
mercy,  we  faint  not : 


PARAPHRASE, 
glory  of  tlie  Lord,  are  clianged  into  his  very  image,  by  a 
continued  succession  of  glory,  as  it  were,  streaming  upon  us 
from  the  Lord,  who  is  the  Spirit  who  gives  us  this  clearness 
IV.  1  and  freedom.  Seeing,  therefore,  I  am  intrusted  with  such 
a  ministry  as  this,  according  as  I  have  received  great  mercy, 
being  extraordinarily  and  miraculously  called,  when  I  was  a 
persecutor,  I  do  not  fail ",  nor  flag :  I  do  not  behave  myself 


NOTES. 

xalon-Tpi^ofisvoi,  reflecting  as  mirrors  the  glory  of  the  Lord.  So  the  word  xalonr^i- 
'(6ixtvoi  must  signify  here,  and  not  "  beholriing  as  in  a  mirror  ;"  because  the 
comparison  is  between  the  ministers  of  the  Gospel  and  Moses,  and  not  between 
the  ministers  of  the  Gospel  and  the  children  of  Israel :  now  the  action  of  "  be- 
holding" was  the  action  of  the  cliildren  of  Israel ;  but  of  "  shining,  or  reflecting 
the  glory  received  in  the  mount,"  was  tlie  action  of  Moses;  and,  therefore,  it  must 
be  something  answering  that,  in  the  ministers  of  the  Gospel,  wherein  the  compari- 
son is  made  ;  as  is  farther  manifest,  in  another  express  part  of  the  comparison  be- 
tweeti  the  veiled  face  of  Moses,  ver.  13,  and  the  open  face  of  the  ministers  of  the 
•Gospel,  in  this  verse.  The  face  of  Moses  was  veiled,  that  the  bright  shining,  or 
glory  of  God,  remaining  on  it,  or  reflected  from  it,  might  not  be  seen  ;  and  the 
faces  of  the  ministers  of  the  Gospel  are  open,  that  the  bright  shining  of  the 
Gospel,  or  the  glory  of  Clirist,  may  be  seen.  Thus  the  justness  of  the  comparison 
stands  fair,  and  has  an  easy  sense,  wliich  is  hard  to  be  made  out,  if  xixTOTrlpiiofttvit 
be  translated  "  beholding  as  in  a  glass." 

Trjv  aLT))!'  iiniva  y.sra/xoppoC/x(Oa,  "  we  are  changed  into  tliat  very  image,"  i.  e. 
the  reflection  of  the  glory  of  Christ,  from  us,  is  so  very  briglit  and  clear,  that  we 
are  changed  into  his  very  image;  whereas  the  light  that  shone  in  Moses's  coun- 
tenance was  but  a  faint  reflection  of  the  glory  which  he  saw,  when  God  showed 
him  his  back  parts,  Exod.  xxxiii.  23. 

'Att'o  8o'5)]f  elg  So'iav,  "  from  glory  to  glory,"  i.  e.  with  a  continued  influx  and 
renewing  of  glory,  in  opposition  to  the  shining  of  Moses's  face,  which  decayed 
and  disappeared  in  a  little  while,  ver.  7. 

KaOas-Ep  ano  Kupiov,  arveuyuarof,  "  as  from  the  Lord,  the  Spirit,"  i.  e.  as  if  this 
irradiation  of  light  and  glory  came  immediately  from  the  source  of  it,  the  Lord 
himself,  who  is  that  Spirit,  wliereof  we  are  the  ministers,  ver.  6,  which  giveth 
life  and  liberty,  ver.  17. 

This  liberty  he  here  speaks  of,  ver.  17,  is  taafpi]ata,  "  liberty  of  speech, '  men- 
tioned ver.  12,  the  subject  of  St.  Paul's  discourse  here  ;  as  is  farther  manifest, 
from  what  in)mediateiy  follows,  jn  the  six  first  verses  of  the  next  chapter, 
tvherein  an  attentive  reader  may  find  a  very  clear  comment  on  this  18th  verse 
we  are  upon,  which  is  there  explained  in  the  sense  we  have  given  of  it. 
1  "  Oi>K  ixHaxaiJ/xfj,  "  we  faint  not,"  is  the  same  with  wohXri  fsap^yitrix  y^pwf^iOa, 
"we  use  great  plainness  of  speech,"  verso  12,  of  the  foregoing  chapter; 
and  signifies,  in  both  places,  the  clear,  plain,  disinterested  preaching  of  the 


Chap.  IV.  II.  Corinthians,  203 

TEXT. 

2  But  hare  renounced  the  hidden  things  of  dishonesty,  not  walking  in 
craftiness,  nor  handling  the  word  of  God  deceitfully  ;  but,  by  mani- 
festation of  the  truth,  commending  ourselves  to  every  man's  con- 
science in  the  sight  of  God. 

3  But,  if  our  Gospel  be  hid,  it  is  liid  to  tlicm  that  are  lost: 

4  In  whom  tlie  god  of  this  world  hath  blinded  the  minds  of  them  which 
believe  not,  lest  the  light  oftliu  glorious  Gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them. 

5  For  we  preach  not  ourselves,  but  Christ  Jesus  the  Lord  ;  and  our- 
selves your  servants  for  Jesus'  sake. 

6  For  Crod,  who  commanded  the  light  to  shine  out  of  darkness,  hath 


PARAPHRASE. 

unworthily  in  it,  nor  misbecoming  the  honour  and  dignity  of 
2  such  an  employment:  But,  having  renounced  all  unworthy 
and  indirect  designs,  which  will  not  bear  the  light,  free  from 
craft,  and  from  playing  any  deceitful  tricks,  in  my  preaching 
the  word  of  God ;  I  recommend  myself  to  every  one's  con- 
science, only  by  making  plain''  the  truth,  which  I  deliver  as 
S  in  the  presence  of  God.     But  if  the  Gospel  which  I  preach  be 

4  obscure  and  hidden,  it  is  so  only  to  those  who  are  lost :  In 
whom,  being  unbelievers,  the  God  of  this  world  "^  has  blinded 
their  minds  y,  so  that  the  glorious  ^  brightness  of  the  light  of 
the  Gospel  of  Christ,  who  is  the  image. of  God,  cannot  en- 

5  lighten  them.  For  1  seek  not  my  own  glory,  or  secular  ad- 
vantage, in  preaching,  but  only  the  propagatmg  of  the  Gospel 
cf  the  Lord  Jesus  Christ ;  professing  myself  your  servant  for 

6  Jesus'  sake.     For  God,  who  made  light  to  shine  out  of  dark- 


NOTES. 

Gospel;  which  is  what  he  means,  in  that  figurative  way  of  speaiiiiig,  in  the 
former  chapter,  especially  the  last  verse  of  it,  and  which  he  more  plainly  ex- 
presses, in  the  five  or  six  first  verse,?  of  this;  the  whole  business  of  the  first 
part  of  this  epistle  being,  as  we  have  already  observed,  to  justify  to  the  Co- 
rinthians his  behaviour  in  his  ministry,  and  to  convince  them,  that,  in  his 
preaching  the  Gospel,  he  hath  been  plain,  clear,  open,  and  candid,  without  any 
hidden  design,  or  the  least  mixture  of  any  concealed,  secular  interest. 
"  'A7r£i;ra/i69a  Ta  xfinr7a  tnf  aliryyvr,;,  "  have  renounced  the  hidden  things  of  dis- 
honesty," and  TV  (pavE^dVtf  tiT?  a>.ri$iia;,  "  by  manifestation  of  the  truth."  These 
expressiinis  explain  ayxy.ixa^uju/uiycj)  s;poffw7ri^,  "  with  open  face,''  chap.  iii.  18. 

*  "  The  god  of  this  world,"  i.  e.  the  devil,  so  called  because  the  men  of  the  world 
worshipped  and  obeyed  him,  as  their  god. 

'  'Er(i<p\ui<rt  TO.  vc^juLOiloi,  "  blinded  their  minds,"  answers  IvwptuOri  ra  yo^^a7a, 
'*  their  minds  were  blinded,"  chap.  iii.  14.  And  the  second  and  third  verse  of 
this  explain  the  13th  and  14th  verses  of  the  preceding  chapter. 

*  Ao§a,  "  glory,"  here,  as  in  the  former  chapter,  is  put  for  shining  and  brightness ; 
so  that  iJayv'^^**  Trj(  Bc^t)(  TftS  XpifoS,  is  the  brightness,  or  clearness,  of  the  doc- 
trine wherein  Christ  is  manifested  in  the  Gospel. 


'204<  //.  Corinthians.  Chap.  IV. 

TEXT, 
shined  in  our  hearts^  to  ^ive  the  light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ. 

7  But  M^e  have  this  treasure  in  earthen  vessels,  that  the  excellency  of 
the  power  may  be  of  God^  and  not  of  us. 

8  We  are  troubled  on  every  side,  yet  not  distressed ;  we  are  perplexed, 
but  not  in  despair ; 

9  Persecuted,  but  not  forsaken  ;  cast  down,  but  not  destroyed ; 

1 0  Always  bearing  about  in  the  body  the  dying  of  the  Lord  Jesus,  that 
the  life  also  of  Jesus  might  be  made  manifest  in  our  body. 

1 1  For  we,  whicfi  live,  are  alway  delivered  unto  death  for  Jesus'  sake, 
that  the  life  also  of  Jesus  might  be  made  manifest  in  our  mortal  flesh. 

PARAPHRASE, 
ness,  hath  enlightened  also  my  dark  heart,  who  before  saw 
not  the  end  of  the  law,  that  I  might  communicate  the  know- 
ledge and  hght  of  the  glory  of  God,  which  shines  in  the  face 

7  *  of  Jesus  Christ.  But  yet  we,  to  whom  this  treasure  of 
knowledge,  the  Gospel  of  Jesus  Christ,  is  committed,  to  be 
propagated  in  the  w^orld,  are  but  frail  men ;  that  so  the  ex- 
ceeding great  power  that  accompanies  it  may  appear   to  be 

8  from  God,  and  not  from  us.  I  am  pressed  on  every  side,  but 
do  not  shrink ;  I  am  perplexed,  but  yet  not  so  as  to  despond ; 

9  Persecuted,  but  yet  not  left  to  sink  under  it ;  thrown  down,  but 

10  not  slain;  Carrying  about  every  where,  in  my  body,  the 
mortification,  i.  e.  a  representation  of  the  sufferings  of  the  Lord 
Jesus,  that  also  the  life  of  Jesus,  risen  from  the  dead,  may  be 
made  manifest  by  the  energy  that  accompanies  my  preaching 

11  in  this  frail  body.  For,  as  long  as  I  live,  I  shall  be  exposed  to 
the  danger  of  death,  for  the  sake  of  Jesus,  that  the  life  of  Jesus, 
risen  from  the  dead,  may  be  made  manifest  by  my  preaching 

NOTE. 

6  ^  This  is  a  continuation  still  of  the  allegory  of  Moses,  and  the  shining  of  liis  face, 
&c.  so  mnch  insisted  on  in  the  foregoing  chapter. 

For  the  explication  whereof,  give  me  leave  to  add  here  one  word  more  to  what 
1  have  said  upon  it  already;  Moses,  by  approaching  to  God,  in  the  mount,  had 
a  communication  of  "  glory,"  or  "  light,"  from  him,  which  irradiated  from  his 
face,  when  he  descended  from  the  mount.  Moses  put  a  veil  over  his  face,  to 
hide  this  "  light,"  or  "  glory  ;"  for  both  these  names  St.  Paul  uses,  in  this  and 
the  foregoing  chapter,  for  the  same  thing.  But  the  "  glory,"  or  "  light,"  of  the 
IxnowledgeofGod,  more  fully  and  clearly  communicated  byJesus  Christ,  is  said  here 
"  to  shine  in  his  face;"  and  in  that  respect  it  is  that  Christ,  in  the  foregoing 
verse,  is  called  by  St.  Paul  "  the  image  of  God  ;"  and  the  apostles  are  said,  in 
the  last  verse  of  the  preceding  chapter,  to  be  "  transformed  into  the  same  image, 
from  glory  to  glory ;"  i.  e.  by  their  large  and  clear  communications  of  the  know- 
ledge of  God,  in  the  Gospel,  they  are  said  to  be  transformed  into  the  .same 
image,  and  to  represent,  as  mirrors,  the  glory  of  the  Lord,  and  to  be,  as  it 
were,  the  images  of  Christ,  as  Christ  is  (as  wc  arc  told  here,  vcr.  1)  "  the 
image  of  God." 


Chap.  IV.  //.  Corinthians,  205 


TEXT. 


12  So  then  death  worketh  in  us  ;  but  life  m  you. 

13  We  having  the  same  Spirit  of  faith,  according  as  it  is  written,      1 
believed,  and  therefore  have  I  spoken  :"  we  also  Ijelieve,  and  therefore 

14  Knowing  that  he,  which  raised  up  the  Lord  Jesus,  shall  raise  up  us 
also,  by  Jesus,  and  shall  present  us  with  you. 

15  For  all  things  are  for  your  sakes,  that  the  abundant  grace  might, 
through  the  thanksgiving  of  many,  redound  to  the  glory  ot  God. 

16  For  M-hich  cause  we^ faint  not;  but  though  our  outward  man  perish, 
yet  the  inward  man  is  renewed  day  by  day. 

17  For  our  light  atHiction,  which  is  but  for  a  moment,  worketh  tor  us 
a  far  more  exceeding  and  eternal  weight  of  glory  ; 

PARAPHRASE. 

12  and  sufFerings  in  this  mortal  flesh  of  mine.  So  that  the 
preaching  of  the  Gospel  procures  sufferings  and  danger  of  death 
to  me ;  but  to  you  it  procures  life,  i.  e.  the  energy  of  the 
Spirit  of  Christ,  whereby  he  lives  in,  and  gives  life  to  those 

13  who  believe  in  him.  'Nevertheless,  though  suffering  and 
death  accompany  the  preaching  the  Gospel ;  yet,  having  the 
same  Spirit  of  faith  that  David  had,  when  he  said,  "  I  be- 
lieve, therefore  have  I  spoken,"   I  also,  behevmg,   thereforc 

14  speak ;  Knowing  that  he,  who  raised  up  the  Lord  Jesus,  shall 
raise  me  up  also,  by  Jesus,  and  present  .me,  with  you,  to  God. 

15  For  I  do,  and  suffer,  all  things,  for  your  sakes,  that  the  exu- 
berant favour  of  God  may  abound,  by  the  thanksgiving  of  a 
crreater  number,  to  the  glory  of  God ;  i.  e.  I  endeavour,  by 
my  sufferings  and  preaching,  to  make  as  many  converts  as  I 
can,  that  so  the  more  partaking  of  the  mercy  and  favour  ot 
God  of  which  there  is  a  plentiful  and  inexhaustible  store,  the 
more  may  give  thanks  unto  him,  it  being  more  for  the  glory 
of  God  that  a  greater  number  should  give  thanks  and  pray  to 

16  him.  For  which  reason  I  faint  not  b,  I  flag  not ;  but  though 
my  bodily  strength  decay,  yet  the  vigour  of  my  mmd  is  daily 

17  renewed.  For  the  more  my  sufferings  are  here,  in  propagating 
the  Gospel,  which  at  worst  are  but  transient  and  hght,  the 
more  will  they  procure  me  an  exceedingly  far  greater  addition 


16 


NOTE, 
b  "  I  faint  not."  What  this  sipnifics,  we  have  seen,  ver.  1.  Here  St.  Paul 
gives  another  proof  of  his  sincerity  in  his  ministry  and  that  is,  the  sufferings 
and  danger  of  death  which  he  .iaily  incurs,  by  his  preaching  the  Gospel.  Anrt 
the  reason  why  those  sufferings  and  dangers  deter  him  not  "or  make  hini  a 
■M  fla-  he  tells  them,  is,  the  assurance  he  has,  that  God,  through  ChriM,  will 
raise  him  again,  and  reward  him  with  imn.ovtality  in  glory.  This  argument  he 
puisnes,  chap.  iv.  17,  and  v.  9. 


206  //.  Corinthicms.  Chap.  V. 

TEXT. 
18  While  we  look  not  at  the  things  which  are  seen  but  at  the  things 

which  are  not  seen :  for  the  things  m  hich  are  seen  are  temporal ; 

but  the  things  which  are  not  seen  are  eternal. 
V.  1   For  we  know,  that  if  our  earthly  house  of  this  tabernacle  were 

dissolved,  we  have  a  building  of  God,  an  house  not  made  with  hands, 

eternal  in  the  heavens. 

2  For  in  this  we  groan  earnestly,  desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven : 

3  If  so  be,  that  being  clothed  we  shall  not  be  found  naked. 

4  For  we,  that  are  in  this  tabernacle,  do  groan,  being  burdened  :  not 
for  that  we  would  be  unclothed,  but  clothed  upon,  that  mortality 
might  be  swallowed  up  of  life. 

PARAPHRASE. 

18  of  that  glory *"  in  heaven,  which  is  solid  and  eternal;  I  having 
no  regard  to  the  visible  things  of  this  world,  but  to  the 
invisible  things  of  the  other :    for  the  things  that  are  seen 

V.  1  are  temporal :  but  those  that  are  not  seen  eternal.  For 
I  know  that  if  this  my  body,  which  is  but  as  a  tent 
for  my  sojourning  here  upon  earth  for  a  short  time,  were 
dissolved,  I  shall  have  another,  of  a  divine  original,  which 
shall  not,  like  buildings  made  with  men's  hands,  be  subject  to 
9,  decay,  but  shall  be  eternal  in  the  heavens.  For  in  this 
tabernacle''  I  groan  earnestly,  desiring,  without  putting  off 
this  mortal,  earthly  body,  by  death,  to  have  that  celestial  body 

3  superinduced  :   If  so  be  the  coming^  of  Christ  shall  overtake 

4  me,  in  this  life,  before  I  put  off  this  body.  For  we,  that  are 
in  the  body,  groan  under  the  pressures  and  inconveniences 
that  attend  us  in  it ;  which  yet  we  are  not,  therefore,  willing 
to  put  off,  but  had  rather,  without  dying,  have  it  changed  ^ 

NOTES. 

j7  c ««  Weight  of  glory."  What  an  influence  St.  Paul's  Hebrew  had,  upon  his 
Greek,  is  every  where  visible :  tss  in  Hebrew  signifies  "  to  be  heavy,"  and 
"  to  be  glorious;"  St.  Paul,  in  the  Greek,  joins  them,  and  .says,  "  the  weight 
of  glory." 

2  >•  Vid.  ver.  4. 

3  *  That  the  apostle  looked  on  the  coining  of  Christ,  as  not  far  oft',  appears  by 
what  he  says  1  Thess.  iv.  1.5,  and  v.  6,  which  epistle  was  written  some  years 
before  this.  See  also,  to  the  same  purpose,  1  Cor.  i.  7,  and  vii.  29,  31,  and  x. 
11.  Rom.  xiii.  11,  12.  Heb.  x.  37. 

4  f  The  same,  that  he  had  told  them,  in  the  first  epistle,  ch.  xv.  51,  should  happen 
to  those,  who  should  be  alive  at  Christ's  coming.  This,  I  must  own,  is  no  very 
easy  passage,  whether  we  understand  by  yU;«vo"<,  "  naked,"  as  I  do  here,  the  state 
of  the  dead,  unclothed  with  immortal  bodies,  until  the  resurrection ;  which 
sense  is  favoured  by  the  same  word,  1  Cor.  xv.  37,  or  whether  we  understand 
"  the  clothing  upon,"  which  the  apostle  desires,  to  be  those  immortal  bodies 
which  souls  shall  be  clothed  with  at  the  resurrection ;  which  sense  *'  of 
clothing  upon  "  sc<  ms  to  he  favoured  by   1  Cor.  xv.  W.\,  54,  and  is  that  which 


Chap.  V.  //.  Corinthians.  S07 

TEXT. 

5  Now  lie  that  hath  wrought  us  for  the  self-same  thing  is  God,  who 
also  hath  given  unto  us  the  earnest  of  the  Spirit. 

6  Therefore  Me  are  always  confident,  knowing  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  confident,  I  say,  and  willing  rather  to  be  absent  from  the 
body,  and  to  be  present  with  the  Lord. 

9  Wherefore  we  labour,  that,  whether  present  or  absent,  M'e  may  be 
accepted  of  him. 


PARAPHRASE. 

into  a  celestial,  immortal  body,  that  so  this  mortal  state  may 
be  put  an  end  to,  by  an  immediate  entrance  into  an  immortal 

5  life.  Now  it  is  God,  who  prepares  and  fits  us  for  this  immor- 
tal state,  who  also  gives  us   the   Spirit,   as  a  pledge  s  of  it. 

6  Wherefore,  being  always  undaunted'',  and  knowing,  that  whilst 
I  dwell,  or  sojourn  in  this  body,  I  am  absent  from  my  proper 

7  home,  which  is  with  the  Lord,  (For  I  regulate  my  conduct, 
not  by  the  enjoyment  of  the  visible  things  of  this  world,  but 
by  my  hope  and  expectation  of  the  invisible  things  of  the  world 

8  to  come)  I,  with  boldness  ^,  preach  the  Gospel,  preferring,  in 
my  choice,  the  quitting  this  habitation  to  get  home  to  the 

9  Lord.  Wherefore  I  make  this  my  only  aim,  whether  stay- 
ing '  here  in  this  body,  or  departing  out  of  it,  so  to  acquit  my- 


NOTES. 

one  should  be  inclined  to,  were  it  not  accompanied  with  this  difficulty ;  viz. 
that,  then,  it  would  follow  that  the  wicked  should  not  have  immortal  bodies 
at  the  resurrection.  For  whatever  it  be,  that  St.  Paul  here  means,  by  "  being 
clothed  upon,"  it  is  something  that  is  peculiar  to  the  saints,  who  have  the 
Spirit  of  God,  and  shall  be  with  the  Lord,  in  contradistinction  to  others,  as  ap- 
pears from  tlie  following  verses,  and  the  whole  tenor  of  this  place. 

5  *  The  Spirit  is  mentioned  in  more  places  than  one,  as  the  pledge  and  earnest 
of  immortality  :  more  particularly,  Eph.  i.  13,  14,  which,  compared  with  Rom. 
viii.  23,  shows  that  the  inheritance,  whereof  the  Spirit  is  the  earnest,  is  the 
same,  which  the  apostle  speaks  of  here,  viz.  the  possession  of  immortal  bodies. 

6,  8  •»  ©appoCvT£,-  and  iappaZfuv,  "  we  are  contident,''  signifies  in  these  two  verses 
the  same  that  oux  txxaxoS^ev,  "  we  faint  not,"  does,  chap.  iv.  1,  and  16,  i.  e.  "  I 
go  undauntedly,  without  flagging,  preaching  the  Gospel  with  sincerity,  and  direct 
plainness  of  speech."  This  conclusion,  which  he  draws  here,  from  the  conside- 
ration of  the  resurrection  and  immortality,  is  the  same  that  he  makes,  upon  the 
same  ground,  chap.  iv.  14,  16. 

9  i  E'ts  ti-Sjiuwi/TEf  tire  iA^r,ua!jyTs;,  "  whether  staying  in  the  body,  or  going  out  of 
it,"  i.  €.  whether  I  am  to  stay  longer  here,  or  suddenly  to  depart.  This  sense 
the  foregoing  verse  leads  us  to;  and  what  he  says  in  this  verse,  that  he  en- 
deavours (whether  Iy3»)//o0y,  or  exSjjuojv)  "  to  be  well-pleasing  to  the  Lord,"  i.  e. 
do  what  is  well-pleasing  to  him,  shows  tiiat  neither  of  these  words  can  signify, 
here,  his  being  witii  Christ  in  lieaven.  For,  when  he  is  there,  the  time  of  en- 
deax'oin'ing  to  apptovc  him.'ielf  is  over. 


^208  II.  Corinthians.  Chap.  V. 

TEXT. 

10  For  we  must  all  appear  before  the  judgmeut-seat  of  Christ,  tliat 
every  one  may  receive  the  things  done  in  his  body,  according  to  that 
he  hath  done,  whether  it  be  good  or  bad. 

1 1  Knowing,  therefore,  the  terror  of  the  Lordj  we  persuade  men  ;  but 
we  are  made  manifest  unto  God,  and  I  trust  also  are  made  manifest 
in  jour  consciences. 

12  For  we  commend  not  ourselves  again  unto  you,  but  give  you  occasion 
to  glory  on  our  behalf,  that  you  may  have  somewhat  to  answer  them, 
Avhich  glory  in  appearance,  and  not  in  heart. 

PARAPHRASE. 

10  self,  as  to  be  acceptable  to  him''.  For  we  must  all  appear 
before  the  judgment  seat  of  Christ,  that  every  one  may  receive 
according  to  what  he  has  done  in  the  body,  whether  it  be  good 

11  or  bad.  Knowing,  therefore,  this  terrible  judgment  of  the 
Lord,  I  preach  the  Gospel,  persuading  men  to  be  Christians. 
And  with  what  integrity  I  discharge  that  duty  is  manifest  to 
God,  and  I  trust  you  also  are  convinced  of  it,  in  your  con- 

1J2  sciences.  And  this  I  say,  not  that  I  commend '  myself  again : 
but  that  I  may  give  you  an  occasion  not  to  be  ashamed  of  me, 
but  to  glory  on  my  behalf,  having  wherewithal  to  reply  to  those, 
who  make  a  show  of  glorying  in  outward  appearance,  without 

NOTES. 

'^  St.  Paul,  from  chap.  iv.  12,  to  this  place,  has,  to  couvuice  them  of  his  up- 
rightness in  his  ministry,  been  showing,  that  the  hopes,  and  sure  expectation, 
he  had  of  eternal  life,  kept  him  steady  and  resolute,  in  an  open  sincere  preach- 
ing of  the  Gospel,  without  any  tricks  or  deceitful  artitice.  In  which  his  argu- 
ment .stands  thus :  "  Knowing  that  God,  who  raised  up  Christ,  will  raise  me 
up  again,  I  without  any  fear,  or  consideration  of  what  it  may  draw  upon  me, 
preach  the  Gospel  faithfully,  making  this  account,  that  the  monieutaneous 
afflictions  which,  for  it,  I  may  suffer  here,  which  are  but  slight  in  comparison 
of  the  eternal  things  of  another  life,  will  exceedingly  increase  my  happiness  in 
tlie  other  world,  where  I  long  to  be ;  and  therefore  death,  which  brings  me 
home  to  Christ,  is  no  terror  to  me ;  all  my  care  is,  that  whether  I  am  to  stay 
longer  in  this  body,  or  quickly  to  leave  it,  living  or  dying,  I  may  approve  my- 
self to  Christ,  in  my  ministry."  In  the  next  two  verses  he  has  another 
argument,  to  fix  in  the  Corinthians  the  same  thoughts  of  him;  and  that  is, 
the  punishment  he  shall  receive  at  the  day  of  judgment,  if  he  should  neglect  to 
preach  the  Gospel  faithfully,  and  not  endeavour  sincerely  and  earnestly  to  make 
converts  to  Christ. 
12  '  From  this  place,  and  several  others  in  this  epistle,  it  cannot  be  doubted  but 
that  his  speaking  well  of  himself  had  been  objected  to  him  as  a  fault.  And  in 
this  lay  his  great  difficulty,  how  to  deal  with  this  people.  If  he  answered 
nothing  to  what  was  talked  of  him,  his  silence  might  be  interpreted  guilt  and 
confusion  :  if  he  defended  himself,  he  was  accused  of  vanity,  self-commendation, 
and  folly.  Hence  it  is,  that  he  uses  so  many  reasons  to  show  that  his  whole 
carriage  was  upon  principles  far  above  all  worldly  considerations  :  and  tells  them 
here,  once  for  ail,  that  the  account  he  gives  of  himself  is  only  to  furni>h  them, 
who  are  his  friends,  and  stuck  to  him,  with  matter  to  justify  themselves,  in 
their  esteem  of  liim,  and  to  reply  to  the  contrary  faction. 


Chap.  V.  II.  Corinthians,  !209 

TEXT. 

13  For  whether  we  be  beside  ourselves,  it  is  to  God:  or  whether  we 
be  sober,  it  is  for  your  cause, 

14  For  the  love  of  Christ  constraineth  us  ;  because  we  thus  judge,  that 
if  one  died  for  all,  then  were  all  dead  : 

15  And  that  he  died  for  all,  that  they  which  live  should  not  hence- 
forth live  unto  themselves,  but  unto  him  which  died  for  them,  and 
rose  again. 

16  Wherefore  henceforth  know  we  no  man  after  the  flesh:  yea,  though 
we  have  known  Christ  after  the  flesh,  yet  now  henceforth  know  we 
him  no  more. 


PARAPHRASE. 

13  doing  so  inwardly  in  their  hearts™.  For  if°  I  am  besides 
myself",  in  speaking  as  I  do  of  myself,  it  is  between  God  and 
me ;  he  must  judge  :  men  are  not  concerned  in  it,  nor  hurt  by 
it.  Or,  if  I  do  it  soberly,  and  upon  good  ground ;  if  what  I 
profess  of  myself  be  in  reality  true,  it  is  for  your  sake  and 

14  advantage.  For  it  is  the  love  of  Christ  constraineth  me, 
judging  as  I  do,  that   if  Christ  died  for  all,  then  all  were 

15  dead:  And  that  if  he  died  for  all,  his  intention  was,  that  they, 
who  by  him  have  attained  to  a  state  of  life,  should  not  any 
longer  live  to  themselves  alone,  seeking  only  their  own  private 
advantage ;  but  should  employ  their  lives  in  promoting  the 
Gospel  and  kingdom  of  Christ,  who  for  them  died,  and  rose 

1 6  again :  So  that,  from  henceforth,  I  have  no  regard  to  any 
one,  according  to  the  flesh  p,  i.  e.  for  being  circumcised,  or  a 
Jew.     For  if  I  myself  have  gloried  in  this,  that  Christ  him- 

NOTES. 

«»  This  may  be  understood  of  the  leaders  of  the  opposite  faction,  who,  as  it  is 
manifest  from  cb.  x.  7,  15,  and  xi.  12,22,  23,  pretended  to  something  that  they 
gloried  in,  though  St.  Paal  a:isures  us,  they  were  satisfied,  in  conscience,  tliat' 
they  had  no  solid  ground  of  glorying. 

13  °  St.  Paul,  from  the  13th  verse  of  this  chapter,  to  chap.  vi.  12,  gives  another 
reason  for  his  disinterested  carriage,  in  preaching  the  Gospel ;  and  that  is  his 
love  to  Christ,  who,  by  his  death,  having  given  him  lite,  who  was  dead,  he  con- 
cludes, that  in  gratitude  he  ought  not  to  live  to  himself  any  more.  He  therefore, 
being  as  in  a  new  creation,  had  now  no  longer  any  regard  to  the  things  or  per- 
sons of  this  world ;  but  being  made,  by  God,  a  minister  of  the  Gospel,  he 
minded  only  the  faithful  discharge  of  his  duty  in  that  embassy;  and,  pursuant 
thereanto,  took  care  that  his  behaviour  should  be  such  as  he  describes,  ch.  vi. 
3—10. 

•  "  Besides  myself,"  i.  e.  in  speaking  well  of  myself,  in  my  own  justification. 
He  that  observes  what  St.  Paul  say>,  chap.  xi.  l,and  16 — 21,  ch.  xii.G,  and  1 1, 
will  scarce  doubt,  but  that  the  speaking  of  himself  as  he  did  wa^,  by  his  enemies, 
called  glorying,  and  imputed  to  him  as  folly  and  madness. 

16  This  may  be  supposed  to  be  said  with  reflection  on  their  Jewish,  false  apostle, 
who  gloried  in  bis  circumcision ;  and,  perhap>',  that  he  had  seen  Christ  in  tlie 
flesh,  or  was  some  way  related  to  him. 

VOL.  VIII.  !• 


^1 0  //.  Cor'mthians.  Chap.  V. 

TEXT. 

1 7  Therefore,  if  any  man  be  in  Christ,  he  is  a  new  creature :  old  things 
are  past  away ;  laehold,  all  things  are  become  new. 

18  And  all  things  are  of  God,  who  hath  reconciled  us  to  himself  by 
Jesus  Christ,  and  hath  given  to  us  the  ministry  of  reconciliation  ; 

1 9  To  wit,  that  God  was  in  Christ,  reconciling  the  world  unto  himself, 
not  iinputing  their  trespasses  unto  them  ;  and  hath  committed  unto 
us  the  word  of  reconciliation. 

20  Now  then  we  are  ambassadors  for  Christ,  as  though  God  did  beseech 
you  by  us :  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God. 

2 1  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no  sin  ;  that  we 
might  be  made  the  righteousness  of  God  in  him. 

PARAPHRASE, 
self  was  circumcised,  as  I  am,  and  was  of  my  blood  and  na- 

17  tion,  I  do  so  now  no  more  any  longer.  So  that  if  any  one 
be  in  Christ,  it  is  as  if  he  were  in  a  new  creation  *>,  wherein 
all  former,  mundane  relations,  considerations,  and  interests'", 
are  ceased,  and  at  an  end ;  all  things  in  that  state  are  new  to 

18  him  :  And  he  owes  his  very  being  in  it,  and  the  advantages  he 
therein  enjoys,  not  in  the  least  measure  to  his  birth,  extrac- 
tion, or  any  legal  observances,  or  privileges,  but  wholly  and 

19  solely  to  God  alone;  ReconciHng  the  world  to  himself  by 
Jesus  Christ,  and  not  imputing  their  trespasses  to  them.  And 
therefore  I,  whom  God  hath  reconciled  to  himself,  and  to 
whom  he  hath  given  the  ministry,  and  committed  the  word  of 

20  his  reconciliation ;  As  an  ambassador  for  Christ,  as  though 
God  did  by  me  beseech  you,  I  pray  you  in  Christ's  stead,  be 

21  ye  reconciled  to  God.  For  God  hath  made  him  subject  to 
sufferings  and  death,  the  punishment  and  consequence  of  sin,  as 

NOTES. 

17  1  Gal.  vi.  14,  may  give  some  light  to  this  place.  To  make  these  16th  and  17th 
verses  coherent  to  the  rest  of  St.  Paul's  discourse  here,  they  must  be  understood 
in  reference  to  the  false  apostle,  against  whom  St.  Paul  is  here  justifying  himself; 
and  makes  it  his  main  business  in  this,  as  well  as  in  his  former  epistle,  to  show, 
what  that  false  apostle  gloried  in  was  no  just  cause  of  boasting.  Pursuant  to 
this  design,  of  sinking  the  authority  and  credit  of  that  false  apostle,  St.  Paul, 
in  these  and  the  following  verses,  dexterously  insinuates  these  two  things:  1st, 
That  the  ministry  of  reconciliation  being  committed  to  him,  they  should  not  for- 
sake him,  to  hearken  to  and  follow  that  pretender.  2dly,  That  they,  being  in 
Christ,  and  the  new  creation,  should,  as  he  does,  not  know  any  man  in  the  flesh, 
not  esteem,  or  glory  in,  that  false  apostle,  because  he  might,  perhaps,  pretend 
to  have  .seen  our  Saviour  in  the  flesh,  or  have  heard  him,  or  the  like.  Krhi; 
signifies  "  creation,"  and  is  so  translated,  Rom.  viii.  22. 

^  Ta  ufyvloi,  "  old  things,"  perhaps  may  here  mean  the  Jewish  economy;  for  the 
false  apostle  was  a  Jew,  and,  as  such,  assumed  to  himself  some  authority,  pro- 
bably by  right  of  blood,  and  privilege  of  his  nation:  vid.  2  Cor.  xi.  21,  22. 
But  that,  Sf.  Paul  here  tells  them,  now,  under  the  Gospel,  is  all  antiquated, 
and  quite  out  of  doois. 


Chap.  VI.  //.  Corinthiam.  5211- 

TEXT. 
VI,   1   We  then,  as  workers  together  with  him,  beseech  you  also,  that 
ye  receive  not  the  grace  of  God  in  vain  : 

2  (For  he  saith,  "  I  have  heard  thee  in  a  time  accepted,  and  in  the 
day  of  salvation  have  I  succoured  thee :"  behold,  now  is  the  accepted 
time  ;  behold,  now  is  the  day  of  salvation  !) 

3  Giving  no  offence  in  any  thing,  that  the  ministry  be  not  blamed  : 

4  But,  in  all  things,  approving  ourselves,  as  the  ministers  of  God,  in 
much  patience,  in  atHictionSj  in  necessities,  in  distresses, 

5  In  stripes,  in  imprisonments,  in  tumults,  in  labours,  in  watchings, 
in  fastings; 

6  By  pureness,  by  knowledge,  by  long-suffering,  by  kindness,  by  the 
Holy  Ghost,  by  love  unfeigned, 

7  By  the  word  of  truth,  by  the  power  of  God,  by  the  armour  of  right- 
eousness on  the  right  hand  and  on  the  left, 

8  By  honour  and  dishonour,  by  evil  report  and  good  report :  as  de- 
ceivers, and  yet  true ; 

9  As  unknown,  and  yet  well  known  ;  as  dying,  and  behold  we  live  ; 
as  chastened,  and  not  killed  : 

PARAPHRASE. 

if  he  had  been  a  sinner,  though  he  were  guilty  of  no  sin  ;  that 

we,  in  and  by  him,  might  be  made  righteous,  by  a  righteous- 

VI.  1  ness  imputed  to  us  by  God.     I  therefore,  \vorking  together 

with  him,  beseech  you  also,  that  you  receive  not  the  favour  of 

2  God,  in  the  Gospel  preached  to  you,  in  vain  s.  (For  he  saith, 
"  I  have  heard  thee  in  a  time  accepted,  and  in  the  day  of  sal- 
vation have  I  succoured  thee  :"  behold,  now  is  the  accepted 

3  time;  behold,  now  is  the  day  of  salvation!)  Giving  no  offence 
to  any  one  in  any  thing,  that  the  ministry  be  not  blamed  : 

4  But,  in  every  thing,  approving  myself,  as  becomes  the  minister 
of  God,  by  much  patience,  in  afflictions,  in  necessities,   in 

5  straits.  In  stripes,  in  imprisonments,  in  being  tossed  up  and 

6  down,  in  labours,  in  watchings,  in  fastings ;  By  a  life  un- 
defiled ;  by  knowledge  ;  by  long-sufferings ;  by  the  gifts  of  tlie 

7  Holy  Ghost ;  by  love  unfeigned  ;  By  preaching  the  Gospel 
of  truth  sincerely ;  by  the  power  of  God,  assisting  my  ministry; 
by  uprightness  of  mind,  wherewith  I  am  armed  at  all  points, 

8  both  to  do  and  to  suffer ;  By  honour  and  disgrace ;  by  good 

9  and  bad  report ;  as  a  deceiver  ^,  and  yet  faitliful ;  As  an  ob- 
scure, unknown  man,  but  yet  known  and  owned ;  as  one  often 

NOTES. 
1  •  "  Receive  the  grace  of  God  in  vain,"  the  same  with  "  believing  in  vain," 
1  Cor.  XV.  2,  i.  e.  receiving  the  doctrine  of  the  Gospel  lor  true,  and  pro  I  coins; 
Christianity,  without  persisting  in  it,  or  peri'nrinin^  what  the  (iospel  requirts. 
8  '  "  Deceiver,"  a  title  (it  is  like)  he  had  received  from  <imw  ot  the  opposite  tcu;- 
lion  at  Corinth  ;  vid.  chap.  xii.  Ki. 

P  J^ 


212  II.  Corinthians,  Chap.  VI.. 

TEXT. 

10  As  sorrowful^  yet  always  rejoicing ;  as  poor,  yet  making  many  rich  ; 
as  having  nothing,  and  yet  possessing  all  things. 

11  O  ye  Corinthians,  our  mouth  is  open  unto  you,  our  heart  is  enlarged. 

12  Ye  are  not  straitened  in  us,  but  ye  are  straitened  in  your  own  bowels. 

13  Now,  for  a  recompense  in  the  same,  (I  speak  as  unto  my  children) 
be  ye  also  enlarged. 

14  Be  3'e  not  unequally  yoked  together  with  unbelievers  :  for  what  fel- 
lowship hath  righteousness  with  unrighteousness  ?  And  what  com- 
munion hath  light  with  darkness  ? 

15  And  what  concord  hath  Christ  with  Belial  ?  Or  what  part  hath  he 
that  believeth  with  an  infidel.'' 

16  And  what  agreement  hath  the  temple  of  God  with  idols?  For  ye 
are  the  temple  of  the  living  God ;  as  God  hath  said,  "  I  will  dwell 
in  them,  and  walk  in  them  :  and  I  will  be  their  God,  and  they  shall 
be  my  people." 

1 7  Wherefore,  "  Come  out  from  among  them,  and  be  ye  separate,  saitli 
the  Lord,  and  touch  not  the  unclean  thing ;  and  f  will  receive  you. 

PARAPHRASE, 
in  danger  of  death,  and  yet,  behold,  I  live  ;   as  chastened,  but 

10  yet  not  killed;  As  sorrowful,  but  yet  always  lejoicing;  as 
poor,  yet  making  many   rich  ;  as  having  nothing,  and  yet 

11  possessing  all  things.  O  ye  Corinthians,  my  mouth  is  opened 
to  you,  my  heart  is  enlarged"  to  you;  my  afi'ection,  my  ten- 

12  derness,  my  compliance  for  you,  is  not  strait,  or  narrow.     It 

13  is  your  own  narrowness  makes  you  uneasy.  Let  me  speak  to 
you,  as  a  father  to  his  children ;  in  return,  do  you,  likewise, 

14  enlarge  your  affections  and  deference  to  me.  Be  ye  not  as- 
sociated with  unbelievers,  having  nothing  to  do  with  them  in 
their  vices  or  worship  ^ :  for  what  fellowship  hath  righteous- 
ness   with    unriohteousness  .'^    What   communion   hath    lig^ht 

15  with   darkness  ?    What  concord  hath   Christ  Avith   Belial  ^  ? 

16  Or  what  part  hath  a  believer  with  an  unbeliever  ?  What 
agreement  hath  the  temple  of  God  with  idols  ?  For  ye  are 
the  temple  of  the  living  God ;  as  God  hath  said,  "  I  will 
dwell  in  them,  among  them  will  I  walk ;   and  I  wmU  be  their 

17  God,  and  they  shall  be  my  people.*^  Wherefore,  "  Come 
out  from  among  them,  and  be  separate,  saith  the  Lord,  and 

NOTES. 

11  »  Another  argument,  St.  Paul  makes  use  of,  to  justify  and  excuse  his  plainness 
of  speech  to  tlie  Corinthians,  is  the  great  affection  lie  has  for  them,  wliich  he 
here  hreaks  out  into  an  expression  of,  in  a  very  pathetical  niauner.  Thi.^,  with 
an  exliortation  to  separate  from  idolaters  and  unbelievers,  is  what  lie  insists  oo, 
from  this  place  to  chap.  vii.  16. 

14  "  Vid.  chap.  vii.  1. 

15  "  Belial  is  a  Rcnoral  name  for  all  the  false  pods,  worshipped  by  the  idolatrons 
Gentiles. 


Chap.  VII.  II.  Corinthians.  213 

]  8  And  Mill  be  a  Father  unto  you,  and  ye  shall  ])e  my  sons  and  daugh- 
ters," saith  the  Lord  Almighty. 

VII.  1  Having,  therefore,  these  promises,  (dearly  beloved)  let  us  cleanse 
ourselves  from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness 
in  the  fear  of  God. 

2  Receive  us :  we  have  wronged  no  man,  we  have  corrupted  no  man, 
we  have  defrauded  no  man. 

3  I  speak  not  this  to  condemn  you  :  for  I  have  said  before,  that  you 
are  in  our  hearts,  to  die  and  live  with  you. 

4  Great  is  my  boldness  of  speech  toward  you,  great  is  my  glorying  of 
you:  I  am  filled  with  comfort,  I  am  exceeding  joyful,  in  all  our 
tribulation. 

5  For,  when  we  Avere  come  into  Macedonia,  our  flesh  had  no  rest,  but 
we  were  troubled  on  every  side;  wil^hout  were  fightings,  M'ithin 
were  fears. 

6  Nevertheless,  God,  that  comforteth  those  that  are  cast  down,  com- 
forted us,  by  the  coming  of  Titus : 

PARAPHRASE. 

touch  not  the  unclean  thing,  and  I  vvdii  receive  you  to  mc ; 

18  And  1  will  be  a  Father,  and  ye  shall  be  my  sons  and  daugli- 

VII.  1  ters,"  saith  the  Lord  Almighty.     Having,  therefore,  these 

promises,  (dearly  beloved)  let  us  cleanse  ounselves  from  the 

defilement  of  all  sorts  of  sins,  whether  of  body  or  mind,  en- 

2  deavouring  after  perfect  holiness,  in  the  fear  of  God.  Receive 
me,  as  one  to  be  hearkened  to,  as  one  to  be  followed,  as  one 
that  hath  done  nothing  to  forfeit  your  esteem.  I  have  wronged 
no  man :    I  have  corrupted  no  man :    I  have  defrauded  no 

3  nian>'.  I  say  not  this  to  reflect  on  your  carriage  towards 
me'':  for  I  have  already  assured  you,  that  I  have  so  great  an 

4  affection  for  you,  that  I  could  live  and  die  with  you.  But,  in 
the  transport  of  my  joy,  I  use  great  liberty  of  speech  towards 
you.  But  let  it  not  be  thought  to  be  of  ill-will,  for  I  boast 
much  of  you  ;  I  am  filled  with  comfort,  and  my  joy  abounds 

5  exceedingly,  in  all  my  afflictions.  For,  when  I  came  to 
Macedonia,  I  had  no  respite  from  continual  trouble,  that  beset 
me  on  every  side.  From  without,  I  met  with  strife  and  o})- 
position,  in  preaching  the  Gospel :  and  within,  I  \vas  filled  with 
fear  upon  your  account ;  lest  the  false  apostle,  continuing  his 
credit  and  faction  amongst  you,  should  pervert  you  from  the 

6  simplicity  of  the  Gospel  ^  But  God,  who  comforteth  those 
who  are  cast  down,  comforted  me,  by  the  coming  of  Titus: 

NO'res. 

2  ^  This  seems  to  insinuate  tlic  contrary  beliaviour  of  tlicir  false  ;qiostlc. 
;'.  »  Viil.  1  Cor.  iv.  3.  2  Cor.  x.  2,  ami  x'i.  20,  21,  and  xiii.  .?. 
5  =•  Vid.  cliaj).  xi.  3. 


214  //.  Corintliians.  Chap.  VII. 

TEXT. 

7  And  not  by  liis  coming  only,  but  by  tbe  consolation  w  herewith  he 

Mas  comforted  in  you,  when   he   told  us  your  earnest  desire,  your 

mourning,  your  fervent  mind  toward  me ;   so  tliat   I  rejoiced  the 

more. 
S  For  thougli  I  made  you  sorry  with  a  letter,  I  do  not  repent,  though 

I  did  repent :  for  I  perceive  that  the  same  epistle  made  you  sorry, 

though  it  were  but  for  a  season. 
9  Now  I  rejoice,  not  that  ye  were  made  sorry,  but  that  ye  sorrowed  to 

repentance:  for  ye  were  made  sorry  after  a  godly  manner,  that  ye 

might  receive  damage  by  us  in  nothing. 

1 0  For  godly  sorrow  worketh  repentance  to  salvation  not  to  be  repented 
of:  but  the  sorrow  of  the  world  worketh  death. 

1 1  For,  behold,  this  self-same  thing  that  ye  sorrowed  after  a  godly  sort, 
what  carefulness  it  wrought  in  you;  yea,  what  clearing  of  yourselves; 
yea,  Mhat  indignation  ;  yea,  what  fear;  yea,  what  vehement  desire ; 

PARAPHRASE. 

7  Not  barely  by  his  presence,  but  by  the  comfort  I  received  from 
you,  by  him,  when  he  acquainted  me  with  your  great  desire 
of  conforming  yourselves  to  my  orders  ;  your  trouble  for  any 
neglects  you  have  been  guilty  of  towards  me ;  the  great 
warmth  of  your  affection  and  concern  for  me ;  so  that  I  re- 

8  joiced  the  more  for  my  past  fears  ;  Having  writ  to  you  a  let- 
ter, which  I  repented  of,  but  now  do  not  repent  of,  perceiving, 
that,  though  that  letter  grieved  you,  it  made  you  sad  but  for  a 

9  short  time  :  But  now  I  rejoice,  not  that  you  were  made  sorry, 
but  that  YOU  were  made  sorry  to  repentance.  For  this  proved  a 
beneficial  sorrow,  acceptable  to  God,  that  in  nothing  yon 
might  have  cause  to  complain,  that  you  were  damaged  by  me, 

10  For  godly  sorrow  worketh  repentance  to  salvation,  not  to  be 
repented  of:  but  sorrow  arising  from  worldly  interest  worketh 

11  death.  In  the,  present  case,  mark  it'',  that  godly  sorrow 
which  you  had,  what  carefulness  it  wrought  in  you,  to 
conform  yourselves  to  my  orders  ^ ;  yea,  what  clearing 
yourselves  from  your  former  miscarriages ;  yea,  what  indig- 
nation against  those  who  led  you  into  them  ;  yea,  what  fear  to 
offend  me ;  yea,  what  vehement  desire  of  satisfying  me ;  yea, 
what  zeal  for  me ;  yea,  what  revenge  against  yourselves,  for 

NOTES. 

11  I*  St.  Paul,  writing  to  tliose,  wlio  knew  the  temper  they  were  in,  and  what  were 
tlie  objects  of  the  several  passions  which  were  raised  iu  them,  doth  both  here, 
and  in  the  seventh  verse,  forbear  to  mention,  by  and  to  what  they  were  moved, 
out  of  modesty,  and  respect  to  them.  Tliis  is  necessary,  for  tlie  information 
of  ordinai7  leaders,  to  be  supplied,  as  can  be  best  collected  from  the  maiu 
desiu'u  of  the  apostle,  in  these  two  epistles,  and  from  several  passages  giving  us 
licht  in  it. 
^  Vid.vcr.  15. 


Chap.  VII.  //.  Corinthians.  215 

TEXT. 

yea,  what  zeal ;   yea,  what  revenge  !   In  all  things  yc  have  approved 
yourselves  to  be  clear  in  this  matter. 

12  Wherefore,  though  I  wrote  unto  you,  I  did  it  not  for  liis  cause  that 
had  done  the  wrong,  nor  for  his  cause  that  suffered  wrong,  but  that 
our  care  for  you,  in  the  sight  of  God,  might  a])pear  unto  you. 

13  Therefore,  we  were  comforted  in  your  comfort :  yea,  and  exceedingly 
the  more  joyed  we  for  the  joy  of  Titus,  because  his  spirit  was  re- 
freshed by  you  all. 

PARAPHRASE, 
havang  been  so  misled  !  You  have  shown  yourselves  to  be  set 
right  *,  and  be,  as  you  should  be,  in  every  thing,  by  this  car- 

12  riage  of  yours -f-.  If,  therefore,  I  wrote  unto  you,  concernino- 
the  fornicator,  it  was  not  for  his  sake  that  had  done,  nor  his 
that  had  suffered,  the  wrong ;  but  principally,  that  my  care 
and  concern  for  you  might  be  made  known  to  you,  as  in  the 

13  presence  of  God.  Therefore,  I  was  comforted  in  your  com- 
fort :  but  much  more  exceedingly  rejoiced  I  in  the  joy  of 
Titus ;  because  his  mind  was  set  at  ease,  by  the  good  disposi- 


NOTES. 

•  "  Clear."  This  word  answers  very  well  i-yil;,  in  the  Greek  :  but  then,  to  be 
clear,  in  Englisli,  is  generally  understood  to  signify,  not  to  have  been  cuilty; 
which  could  not  be  the  sense  of  the  apostle,  he  having  charged  the  Corinthians 
so  warmly  iu  his  first  epistle.  His  meaning  must  therefore  be,  "  that  they  had 
now  resolved  on  a  contrary  course,  and  were  so  far  clear,"  i.  e.  were  set  riglir, 
and  in  good  disposition  again,  as  he  describes  it,  in  the  former  part  of  this  verse, 
•f  And  therefore  T  think  Iv  toS  vp-lyuun  may  behest  rendered  "  in  fact,"  i.  c.  by 
your  sorrow,  your  fear,  your  indignation,  your  zeal,  &c.  I  think  it  cannot  well 
be  translated,  "  in  this  matter,"  understanding  thereby  the  punishment  of  the 
fornicator.  For  that  was  not  the  matter  St.  Paul  had  been  speaking  of;  but  the 
Corinthians  siding  with  the  false  apostle  against  him,  was  the  subject  of  the 
preceding  part  of  this,  and  of  the  three  or  four  foregoing  chapters  ;  wherein  he 
justitics  himself  against  their  slanders,  and  invalidates  the  pretences  of  the  ad- 
verse party.  This  is  that  which  lay  chiel'y  upon  his  heart,  aisd  which  he  labours, 
might  and  main,  both  in  this  and  the  former  epistle,  to  rectify,  as  the  foundation 
of  all  the  disorders  amongst  them;  and,  consequently,  is  the  matter  wherein 
lie  rejoices  to  find  them  all  set  right.  Indeed,  in  the  immediately  following 
verse,  he  mentions  his  having  writ  to  them,  concerning  the  fornicator;  but  it  is 
only  as  an  argument  of  his  kindness  and  concern  for  thetn  :  but  that  which  was 
the  great  cause  of  his  rejoicing,  what  it  was  that  gave  him  the  great  satisfaction, 
was  the  breaking  of  the  faction,  and  the  re-uniting  tliem  "all"  to  himself, 
which  he  expresses  in  the  word  "all,"  emphatically  used,  ver.  1.3,  15,  and, 
from  thence,  he  concludes  thus,  ver.  16,  "  I  rejoice,  therefore,  tliat  I  have  con- 
fidence in  you  in  all  tilings."  His  mind  was  now  at  rest,  the  partisans  of  his 
opposer,  the  false  apostle,  having  forsaken  that  leader,  whom  they  had  so  much 
gloried  in,  and  being  all  now  come  over  to  St.  Paul,  he  doubted  not,  but  all 
would  go  well;  and  so  leaves  otFlhe  subject  he  had  b';en  upon,  in  the  seven 
foregoing  chapters,  viz.  the  justification  of  himself,  with  here  and  there  re- 
flections on  that  false  aposilc. 


216  II.  Corinthians.  Chap.  VIII. 

TEXT. 

14  For  if  I  have  boasted  any  thing  to  him  of  you,  I  am  not  ashamed; 
but  as  we  spate  all  things  to  you  in  truth,  even  so  our  boasting, 
which  I  made  before  Titus,  is  found  a  truth. 

15  And  his  inward  affection  is  more  abundant  toward  you,  whilst  he 
remembereth  the  obedience  of  you  all,  how  with  fear  and  trembling 
you  received  him. 

16  1  rejoice,  therefore,  that  I  have  confidence  in  you  in  all  things. 

PARAPHRASE. 

14  tion  he  found  you  all  in  towards  me  '^.  So  that  I  am  not 
ashamed  of  having  boasted  of  you  to  him.  For  all  that  I  have 
said  to  you  is  truth ;   so  what  I  said  to  Titus,  in  your  com- 

15  mendation,  he  has  found  to  be  true  ;  Whereby  his  affection  to 
3'ou  is  abundantly  increased,  he  carrying  in  his  mind  the  uni- 
versal obedience  of  you    all,  unanimously,  to  me,   and   the 

16  manner  of  your  receiving  him  with  fear  and  trembling.  I 
rejoice,  therefore,  that  I  have  confidence  in  you  in  all  things. 

NOTE. 
13  *  \"id.  ver.  15. 


SECTION  III. 
CHAPTER  VIII.  1.— IX.  15. 

CONTENTS. 

The  apostle  having  employed  the  seven  foregoing  chapters  in 
his  own  justification,  in  the  close  whereof  he  expresses  the  great 
satisfaction  he  had  in  their  being;  all  united  ag-ain  in  their  affection 
and  obedience  to  him ;  he,  in  the  two  next  chapters,  exhorts  them, 
especially  by  the  example  of  the  churches  of  Macedonia,  to  a 
liljeral  contribution  to  the  poor  Christians  in  Judea. 


Chiip.  VIII.  //.  Corinthians.  217 

TEXT. 

1  Moreover,  brethren,  we  do  }oii  to  wit  of  the  grace  of  God,  bestowed 
on  the  churches  of  Macedonia  ; 

2  How  tliat,  in  a  great  trial  of  affliction,  tlie  abundance  of  their  joy, 
and  their  deep  poverty,  abounded  unto  the  riches  of  their  lil)erality. 

3  For  to  their  power,  (I  bear  record)  yea,  and  beyond  their  power, 
they  were  willing  of  themselves  ; 

4  Praying  us,  with  much  intreaty,  that  we  would  receive  the  gift,  and 
take  upon  us  the  fellowship  of  the  ministering  to  the  saints. 

5  And  this  they  did,  not  as  we  hoped ;  but  first  gave  their  ownselves 
to  the  Lord,  and  unto  us  by  the  will  of  God. 

6  Insomuch  that  we  desired  Titus,  that,  as  he  had  begun,  so  he  would 
also  finish  in  you  the  same  grace  also. 

7  Therefore,  as  ye  abound  in  every  thing,  in  faith,  in  utterance,  and 
knowledge,  and  in  all  diligence,  and  in  your  love  to  us;  see  that  you 
abound  in  this  grace  also. 

8  I  speak  not  by  commandment,  but  by  occasion  of  the  forwardness  of 
others,  and  to  prove  the  sincerity  of  your  love. 

PARAPH  UASIC. 

1  Moreover,  brethren,  I  make  known  to  you  the  gift*,  which, 
by  the  grace  of  God,  is  given  in  tlie  churches   of  Mace- 

2  donia :  viz.  Tliat,  amidst  the  afflictions  '^  they  have  been 
much  tried  with,  they  have,  with  exceeding  cheerfulness  and 
joy,  made  their  very  low  estate  of  poverty  yield  a  i-ich  con- 

S  tribution  of  liberality  :  Being  forward  of  themselves  (as  I  must 
bear  them  witness)  to   the  utmost  of  their  power;  nay,  and 

4)  beyond  their  power  :  Earnestly  intreating  me  to  receive  their 
contribution,  and  be  a  partner  with  others,  in  the  charge  of 

5  conveying  and  distributing  it  to  the  saints.  And  in  this  they 
out-did  my  expectation,  who  could  not  hope  for  so  large  a 
collection  from  them.  But  they  gave  themselves  first  to  the 
Lord,  and  to  me,  to  dispose  of  what  they  had,  according  as 

6  the  good  pleasure  of  God  should  direct.  Insomuch  that  I 
was  moved  to  persuade  Titus,  that,  as  he  had  begun,  so  he 
would  also  see  this  charitable  contribution  carried  on  among 

7  you,  till  it  was  perfected :  That,  as  you  excel  in  every  thing, 
abounding  in  faith,  in  well-speaking,  in  knowledge,  in  every 
good  quality,  and  in  your  affection  to  me ;  ye  might  abound 

8  in  this  act  of  charitable  liberality  also.    This  I  say  to  you, 

NOTES. 

1  »  Xap/f,  which  is  translated,  "  grace,"  is  here  used,  by  .St.  Paul,  for  "  gift,"  or 
"  liberality,"  and  is  so  used,  ver.  4,  6,  7,  9,  19,  and  1  Cor.  xvi.  3.  It  is  called 
also  yapi(  BtaZ,  the  "  gift  of  God,"  because  God  is  the  author  and  procurer  of 
it,  moving  their  hearts  to  it.  Beside.*,  JjJoyue'njv  t^  cannot  signify  •'  bestowed  on," 
but  "  given  in,"  or  "by." 

'1  "How  ill.(lisj)0scd  and  rough  to  the  Christians  the  Macedonians  were,  may  be 
seen.  Acts  xvi.  and  xvii. 


218  //.  Corinthians.  Chap.  VIII. 

TEXT. 
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  be  rich. 

10  And  herein  I  give  my  advice  :  for  this  is  expedient  for  you,  who  hare 
begun  before,  not  only  to  do,  but  also  to  be  forward  a  year  ago. 

1 1  Now,  therefore,  perform  the  doing  of  it ;  that,  as  there  was  a  readi- 
ness to  will,  so  there  may  be  a  performance  also,  out  of  that  which  you 
have. 

12  For  if  there  be  first  a  willing  mind,  it  is  accepted  according  to  that 
a  man  hath,  and  not  according  to  that  he  hath  not. 

PARAPHRASE, 
not  as  a  command  from  God,  but  on  occasion  of  the  great 
liberahty  of  the  churches  of  iNIacedonia,  and  to  show  the  world 
9  a  proof  of  the  genuine,  noble  temper  of  your  love  '^.  For  ye 
know  the  munificence  '^  of  our  Lord  Jesus  Christ,  who,  being 
rich,   made  himself  poor   for  your  sakes,   that  you,  by  his 

10  poverty,  might  become  rich.  I  give  you  my  opinion  in  the 
case,  because  it  becomes  you  so  to  do,  as  having  begun  not 
only  to  do  something  in  it,  but  to  show  a  willingness  to  it, 

11  above  a  year  ago.  Now,  therefore,  apply  yourselves  to  the 
doing  of  it  in  earnest;  so  that,  as  you  undertook  it  readily, 

12  you  would  as  readily  perform  it,  out  of  what  you  have :  For 
every  man's  charity  is  accepted  by    God,  according   to  the 

NOTES. 

8  'To  rri;  i/aeTipa;  oiyxTrn;  yvrjryioy  ioAifii^wv,  "  showing  the  woild  a  proof  of  the 
genuine  temper  of  your  love."  Thus,  I  think,  it  should  be  rendered.  St.  Paul, 
who  is  so  careful,  all  aiou^'  in  this  epistle,  to  show  his  esteem  and  good 
opinion  of  the  Corinthians,  taking  all  occasions  to  speak  and  presume  well  of 
them,  whereof  we  have  au  eminent  example  in  these  words,  "  ye  abound  in 
your  love  to  us,"  in  the  immediately  preceding  verse  ;  he  could  not,  in  this 
place,  so  far  forget  his  design  of  treating  them  very  tenderly,  now  they  were 
newly  returned  to  him,  as  to  tell  them,  that  he  sent  Titus,  for  the  promoting 
their  contribution,  to  make  a  trial  of  "  the  sincerity  of  their  love  :"  this  bad  been 
but  an  ill  expression  of  that  confidence,  which,  chap.  vii.  16,  he  tells  them,  "  he 
has  in  them  in  all  things."  Taking,  therefore,  as  without  violence  to  the 
words  one  may,  hm/jia^wj  for  "  drawing  out  a  proof,"  and  yvi^s-io*  for  "  genuine," 
the  words  very  well  express  St.  Paul's  obliging  way  of  stirring  up  the  Corin- 
thians to  a  liberal  contribution,  as  I  have  understood  them.  For  St.  Paul's 
discourse  to  them  briefly  stands  thus :  "  The  great  liberality  of  the  poor 
Macedonians  made  me  send  Titus  to  you,  to  carry  on  the  collection  of  your 
charity,  which  he  had  begun,  that  you,  who  excel  in  all  other  virtues,  might  be 
eminent  also  in  this.  But  this  I  urge^  not  as  a  command  from  God ;  but,  upon 
occasion  of  others'  liberality,  lay  before  you  au  opportunity  of  giving  the  world  a 
proof  of  the  genuine  temper  of  your  charity,  which,  like  that  of  your  other  virtues, 
loves  not  to  come  behind  that  of  others." 

9  *  T/,v  x^r""'  "  ^'^^  grace,"  rather  "  the  munificence,"  the  signification  wherein 
St.  Paul  use?  X'f'f  ^^'^^'  •*'"'  over  again  in  this  chapter,  and  is  translated  *'  gift," 
vcr.  4. 


Chap.  VIII.  //.  Corinthians.  '^19 

TEXT. 

13  For  I  mean  not,  that  other  men  may  be  eased,  and  you  burdened: 

14  But  by  an  equality  that  now,  at  this  time,  your  abundance  may  be 
a  supply  for  their  want;  that  their  abundance  also  may  be  a  supply 
for  your  want,  that  there  may  be  equality : 

1.5  As  it  is  written,  "  He  that  had  gathered  much,  had  nothing  over  ; 

and  he  that  had  gathered  little,  had  no  lack." 
I G  But  thanks  be  to  God,  which  put  tlie  same  earnest  care  into  the 

heart  of  Titus  for  you. 

17  For,  indeed,  he  accepted  the  exhortation;  but  being  more  forward, 
of  his  own  accord  he  went  vinto  vou. 

18  And  we  have  sent  with  him  the  brother,  whose  praise  is  in  the  Go- 
spel throughout  all  the  churches : 

19  (And  not  that  only,  but  who  was  also  chosen  of  the  churches  to 
travel  with  us,  with  this  grace,  which  is  administered  by  xis,  to  the 
gloiy  of  the  same  Lord,  and  declaration  of  your  ready  mind) 

20  Avoiding  this,  that  no  man  should  blame  us  in  this  abundance,  which 
is  administered  bv  us  : 

2 1  Providing  for  honest  things,  not  only  in  the  sight  of  the  Lord,  but 
also  in  the  sight  of  men, 

PARAPHRASE, 
largeness  and  willingness  of  his  lieart,  in    giving,  and  not 

13  according  to  the  narrowness  of  his  fortune.     For  my  meaning 

14  is  not  that  you  should  be  burdened  to  ease  others  :  But  that,  at 
this  time,  your  abundance  should  make  up  what  they,  through 
want,  come  short  in  ;  that,  on  another  occasion,  their  abund- 
ance  may    supply  your   deficiency,    that    there   may  be  an 

15  equality  :  As  it  is  Avritten,  "  He  that  had  much,  had  nothing 
IG  over,  and  he  that  had  little,  had  no  lack."     But  thanks  be  to 

God,  vi^ho  put  into  the  heart  of  Titus  the  same  concern  for 

17  you.  Who  not  only  yielded  to  my  exhortation  %  but,  being 
more  than  ordinary  concerned  for  you,  of  his  own  accord  went 

18  unto  you  :  With  whom  I  have  sent  the  brother  *,  who  has 
praise  through  all  the  churches,  for  his  labour  in  the  Gospel : 

19  (And  not  that  only,  but  who  was  also  chosen  of  the  churches 
to  accompany  me  in  the  carrying  this  collection,  which 
service  I  undertook  for  the  glory  of  our  Lord,  and  for  your 

20  encouragement  to  a  liberal  contribution  :)  To  prevent  any 
aspersion  might  be  cast  on  me  by  any  one,  on  occasion  of  my 

21  meddling  with  the  management  of  so  great  a  sum  ;  And  to 
take  care,  by  having  such  men  joined  with  me  in  the  same 
trust,  that  my  integrity  and  credit  should  be  presei-ved,  not  only 


NOTES. 

17  *  Vid,  ver.  6. 

18  '^This  brother  most  take  to  be  St.  Luke,  who  now  was,  and  liad  been  a  long 
while,  St.  Paul's  coin|)anion  in  his  travcb. 


220  //.  Corinthiaris.  Chap.  IX. 

TEXT. 

22  And  we  have  seut  Mith  them  our  brother,  whom  we  have  oftentimes 
proved  diligent  in  many  things,  but  now  much  more  diligent,  upon 
the  great  confidence  which  I  have  in  you, 

23  Whether  any  do  inquire  of  Titus,  he  is  my  partner,  and  fellow-helper 
concerning  you  :  or  our  brethren  be  inquired  of,  they  are  the  messen- 
gers of  the  chm-ches,  and  the  glory  of  Christ. 

24  Wherefore  show  ye  to  them,  and  before  the  churches,  the  proof  of 
your  love,  and  of  our  boasting  on  your  behalf. 

IX.  1  For,  as  touching  the  ministering  to  the  saints,  it  is  superfluous 
for  me  to  write  to  you  : 

2  For  I  know  the  forwardness  of  your  mind,  for  which  I  boast  of  you 
to  them  of  Macedonia,  that  Achaia  was  ready  a  year  ago,  and  your 
zeal  hath  provoked  very  many. 

.3  Yet  have  I  sent  the  brethren,  lest  our  boasting  of  you  should  be  in 
vain,  in  this  behalf;  that,  as  I  said,  ve  may  be  ready  : 

4  Lest  haply,  if  they  of  Macedonia  come  with  me,  and  find  vou  un- 
prepared, we  (that  we  say  not,  you)  should  be  ashamed  in  this  same 
confident  boasting. 


PARAPHRASE. 

92  in  the  sight  of  the  Lord,  but  also  in  the  siglit  of  men.  With 
them  I  have  sent  our  brother,  of  whom  I  have  had  frequent 
experience,  in  sundry  affairs,  to  be  a  forward,  active  man  ; 
but  now  much  more  earnestly  intent,  by  reason  of  the  strong 

23  persuasion  he  has  of  your  contributing  liberally.  Now,  whe- 
tlier  I  speak  of  Titus,  he  is  my  partner,  and  one  who,  with 
me,  promotes  your  interest ;  or  the  two  other  brethren  sent 
with  him,  they  are  the  messengers  of  the  churches  of  Mace- 
donia, by  whom  their  collection  is  sent,  and  are  promoters  of 

24  the  glory  of  Christ.  Give,  therefore,  to  them,  and,  by  them, 
to  those  churches,  a  demonstration  of  your  love,  and  a  justifica- 

IX.  1.  tion  of  my  boasting  of  you.  For,  as  touching  tiie  relief 
of  the  poor  Christians  in  Jerusalem,  it  is  needless  for  me  to 

2  write  to  you.  For  I  know  the  forwardness  of  your  minds, 
which  I  boasted  of,  on  3^our  behalf,  to  the  Macedonians,  that 
"Achaia  was  ready  a  year  ago,  and  your  zeal  in  this  matter 

8  hath  been  a  spur  to  many  others.  Yet  I  have  sent  these 
brethren,  that  my  boasting  of  you  may  not  appear  to  be  vain 
and  groundless  in  tliis  part,  but  that  you  may,  as  I  said,  have 

4  your  collection  ready  :  Lest,  if  perchance  the  Macedonians 
should  come  with  me,  and  find  it  not  ready,  I  (not  to  say,  you) 
should  be  ashamed  in  this  matter,  whereof  I  liave  boasted. 


NO'j>:. 

2  K  Achaia,  j.  e.  tlic  cliurcli  of  Coiiiitl),  wiiicli  was  made  )ip  of  tlio  iiiliabitants  of 
that  town,  and  of  the  circiniiJHcenl  |)ait.<'  of  Achaia.     Vid.  cii.  i.  1. 


Chap.  IX.  //.  Corinthians.  221. 

TEXT. 

5  Therefore,  I  thought  it  necessary  to  exhort  the  brethren,  that  they 
woukl  go  before  unto  you,  and  make  up  beforehand  your  bounty, 
whereof  ye  had  notice  before,  that  the  same  might  be  ready,  as  a 
matter  of  bounty,  and  not  as  of  covetousness. 

6  But  this  I  say.  He  which  soweth  sparingly,  shall  reap  also  sparingly  ; 
and  he  which  soweth  bountifidly,  shall  reaj)  also  bountifidly. 

7  Every  man,  according  as  he  purposetli  in  his  heart,  so  let  him  give  ; 
not  grudgingly,  or  of  necessity  :  for  God  loveth  a  cheerful  giver. 

8  And  God  is  able  to  make  all  grace  abound  towards  you  ;  that  ye, 
always  having  all  sufficiency  in  all  things,  may  abound  to  every 
good  work : 

9  (As  it  is  written,  "  He  hath  dispersed  abroad  ;  he  hath  given  to 
the  poor :  his  righteousness  remaineth  for  ever." 

10  Now  he  that  ministereth  seed  to  the  sower,  both  minister  bread  for 
your  food,  and  multiply  your  seed  sown,  and  increase  the  fruits  of 
your  righteousness : ) 

11  Being  enriched  iu  every  thing  to  all  bountifulness,  which  causeth, 
through  us,  thanksgiving  to  God. 


r: 


PARAPHRASE. 

I  thought  it,  therefore,  necessary  to  put  the  brethren  upon 
going  before  unto  you,  to  prepare  things,  by  a  timely  notice 
beforehand,  that  your  contribution  may  be  ready,  as  a  free 
benevolence  of  yours,  and  not  as  a  niggardly  gift,  extorted 

6  from  you.  This,  I  say,  "  He  who  soweth  sparingly,  shall 
reap  also  sparingly ;  and  he  who  soweth  plentifully,  shall  also 

7  reap  plentifully."  So  give,  as  you  find  yourselves  disposed, 
every  one,  in  his  own  heart,  not  grudgingly,  as  if  it  were 

8  wrung  from  you ;  for  God  loves  a  cheerful  giver.  For  God 
is  able  to  make  every  charitable  gift  ^  of  yours  redound  to  your 
advantage;  that,  you  having  in  every  thing,  always,  a  fulness 

9  of  plenty,  ye  may  abound  in  every  good  work  :  (As  it  is  writ- 
ten,  "  He  hatli  scattered,  he  hath  given  to  the  poor,  and  his 

10  liberality '  remaineth  for  ever.""  Now  he,  that  supplies  seed 
to  the  sower,  and  bread  for  food,  supply  and  multiply  your 
stock  of  seed 'S   and   increase  the  fruit  of  your  hberality :) 

11  Enriched  in  every  thing  to  all  beneficence,  which,  by  me,  as 

NOTES. 

8  •' Xapif,  "grace,"  rather  "  cliaritable  fjift,"  or  "liberality,"  as  it  signifies  in 

the  former  chapter,  and  as  the  context  (letermines  the  sense  here, 
y  '  ^iKcttoav-JYi,  "  righteousness,"  rather  "  liberality ;"  for  so  SixaioT'Jvt!,  in  Scrip- 
ture language,  often  signifies.  And  so,  Matt.  vi.  1,  for  iXen^uoai!iriv,  "alms," 
some  copies  have  Siy.c.iociivr,-/,  "liberality."  And  so  Joseph,  Matt.  i.  ID,  is  called 
o/xa/of,  "just,  benign." 
10  ^ 'Snipcv,  "seed  sown,"  rather  "your  seed,  and  seed-plot,"  i.  c.  increase  your 
plenty,  to  be  laid  out  in  charitable  uses. 


222  II.  Corinthians.  Chap.  X. 

TEXT. 

12  For  the  aclministratioa  of  this  service  uot  only  supplieth  the  want 
of  the  saints,  but  is  abundant  also,  by  many  thanksgivings  unto  God. 

13  (Whilst,  by  the  experiment  of  this  ministration,  they  glorify  God 
for  vour  professed  subjection  unto  the  Gospel  of  Christ,  and  for  your 
liberal  distribution  unto  them,  and  unto  all  men  ;) 

14  And  by  tlieir  prayer  for  jou,  which  long  after  you,  for  the  exceeding 
grace  of  God  in  vou. 

15  Thanks  be  unto  God  for  his  unspeakable  gift. 

PARAPHRASE. 

12  instrumental  in  it,  procureth  thanksgiving  to  God.  For  the 
performance  of  this  service  doth  not  only  bring  supply  to  the 
wants  of  the  saints,  but  reacheth  farther,  even  to  God  himself. 

13  by  many  thanksgivings  (Whilst  they,  having  such  a  proof  of 
you,  in  this  your  supply,  glorify  God  for  your  professed  sub- 
jection to  the  Gospel  of  Christ,  and  for  your  liberahty,  in 

14  communicating  to  them,  and  to  all  men  ;)  And  to  the  pro- 
curing their  prayers  for  you,  they  having  a  great  inclination 
towards  vou,  because  of  that  gracious  gift  of  God  bestowed  on 

15  them  by  your  liberality.  Thanks  be  to  God  for  this  his 
unspeakable  gift. 


SECTION  IV. 
CHAPTER  X.  l.-XIII.  10. 

CONTENTS. 
St.  Paul  having  finished  his  exhortation  to  liberality,  in  their 
collection  for  the  Christians  at  Jerusalem,  he  here  resumes  his 
former  argument,  and  prosecutes  the  main  purpose  of  this  epistle, 
■which  was  totally  to  reduce  and  put  a  final  end  to  the  adverse 
faction,  (which  seems  not  yet  to  be  entirely  extinct)  by  bringing 
the  Corinthians  wholly  off  from  the  false  apostle  they  had  adhered 
to ;  and  to  re-establish  himself  and  his  authority  in  the  minds  of 
all  the  members  of  that  church.  And  this  he  does,  by  the  steps 
contained  in  the  following  numbers. 


Chap.  X.  //.  Corinthians.  223 


SECTION  IV.     NO.  1. 
CHAPTER  X.  1—6. 

CONTENTS. 
He  declares  the  extraordinary  power  he  hath  in  preaching  the 
Gospel,  and  to  punish  his  opposers  amongst  them. 

TEXT. 

1  Now  I,  Paul,  myself,  beseech  you,  by  the  meekness  and  gentleness 
of  Christ,  wlio  in  presence  am  base  "among  you,  but  being  absent 
am  bold  toward  you  : 

2  But  I  beseech  vou,  that  I  may  not  be  bold,  when  I  am  present, 
with  that  confidence  wherewith  I  think  to  be  bold  against  some, 
which  think  of  us  as  if  we  walked  according  to  the  flesh. 

3  For  though  wc  walk  in  the  flesh,  we  do  not  war  after  the  flesh  : 

4  (For  the  weapons  of  our  warfare  are  not  carnal,  but  mighty  through 
God  to  the  pulling  down  of  strong  holds  ; ) 

PARAPHRASE. 

1  Now  I,  the  same  Paul,  who  am  (as  it  is  said  amongst  -'  you) 
base  and  mean,  when  present  with  you,  but  bold  towards  you, 
when  absent,  beseech  you,  by  the  meekness  and  gentleness*' 

2  of  Christ  ;  I  beseech  you,  I  say,  that  1  may  not,  when  present 
among  you,  be  bold,  after  that  manner  I  have  resolved  to  be 
bold  towards  some,  who  account  that,  in  my  conduct  and 
ministry,  I  regulate  myself  wholly  by  carnal  considerations. 

3  For  though  I  live  in  the  flesh,  yet  I  do  not  carry  on  the  work 

4  of  the  Gospel  (which  is  a  warfare)  according  to  the  flesh  :  (For 
the  weapons  of  my  warfare  are  not  fleshly  %  but  such  as  God 
hath  made  mighty,  to  die  pulling  down  of  strong  holds,  i.  e. 

NOTES. 

1  » Vid.  rer.  10.  .  .  j       i 

^  St  Paul,  ihiuking  it  fit  to  appear  all  severity,  till  he  had  by  fair  means  reduced 
as  many  of  the  contrary  partv  as  he  could,  to  a  full  subiuission  to  his  authority, 
(vid  ver  6)  beains  here  his  discourse  by  conjuring;  them,  by  the  raeekuess  and 
gentleness  of  Christ,  as  au  example,  that  might  excuse  his  delay  of  exemplary 
punishment  on  the  ringleaders  and  chief  oflfenders,  withont  giving  them  reason 
to  think  it  was  for  want  of  power. 

4  cWhat  the  oV?.«  ,rop>i,y.k,  "the  carnal  weapons,"  and  those  other  opposed  to 
them  which  he  calls  o-jvark  tv  €.£<?,  "  mighty  through  God,"  are,  may  be  seen, 
if  we  read  and  compare  I  Cor.  i.  2:^,  21,  and  ii.  1,2,  4,  5,  12,  n  ;  2  Cor.  iv.  2,  6. 


224  //.  Corinthicms.  Chap.  X. 

I'EX'i". 

5  Casting  down  imaginations,   and  e\-ery  high  thing  that  exalteth 
"  itself  against  the  knowledge  of  God ;  and  bringing  int(j  captivity 

every  thought  to  the  obedience  of  Christ : 

6  And'  having  in  a  readiness  to  revenge  all  disobedience,  when  your 
obedience  is  fulfilled. 

PARAPHRASE. 

5  whatever  is  made  use  of  in  opposition  ;)  Beating  down  human 
reasonings,  and  all  the  towering  and  most  elevated  super- 
structures raised  thereon,  by  the  wit  of  men,  against  the  know- 
ledge of  God,  as  held  forth  in  the  Gospel ;  captivating  all  their 

C  notions,  and  bringing  them  into  subjection  to  Christ:  And 
having  by  me,  in  a  readiness,  power  wherewithal  to  punish  and 
chastise  all  disobedience,  when  you,  who  have  been  misled  by 
your  false  apostle,  withdrawing  yourselves  from  him,  shall 
return  to  a  perfect  obedience ''. 


NOTE. 

6  <>  Those,  whom  he  .speaks  to  here,  are  the  Corinthian  converts,  to  whom  this 
epistle  is  written.  Some  of  these  had  been  drawn  into  a  faction  against  St. 
Paul ;  these  he  had  been,  and  was  endeavouring  to  bring  back  to  that  obedience 
and  submission,  which  the  rest  had  continued  in  to  him,  as  an  apostle  of  Jesus 
Christ.  The  Corinthians  of  these  two  sorts  are  those  he  means,  when  he  says 
to  them,  chap.  ii.  3,  and  chap.  vii.  13,  15,  "  You  all,"  i.  e.  all  ye  Christians  of 
Corinth  and  Achaia.  For  he,  that  had  raised  the  faction  amongst  them,  and 
given  so  much  trouble  to  St.  Paul,  was  a  stranger,  and  a  Jew,  vid.  chap.  xi.  22, 
crept  in  amongst  them,  after  St.  Paul  had  gathered  and  established  that  church, 
1  Cor.  iii.  6,  10 ;  2  Cor.  x.  15,  16  :  of  whom  St.  Paul  seems  to  have  no  hopes, 
chap.  xi.  13 — 15,  and,  therefore,  lie  every  where  threatens,  2  Cor.  iv.  19,  and 
here  particularly,  ver.  6  and  11,  to  make  an  example  of  him  and  his  adherents, 
if  any  were  so  obstinate  to  stick  to  him)  when  he  had  brought  back  again  all  the 
Corinthians  that  he  could  hope  to  prevail  on. 


SECTION  IV.     NO.  2. 
CHAPTER  X.  7—18. 

CONTENTS. 

St.  Paul  examines  the  false  apostle's  pretensions,  and  compares 
his  own  with  his  performances. 


Chap.  X.  //.  Corinthians,  '2Q5 

TEXT. 

7  Do  ye  look  on  things  after  the  outward  appearance  ?  If  any  man 
trust  to  himself  that  he  is  Christ's,  let  him  of  himself  think  this 
again,  that,  as  he  is  Christ's,  even  so  are  we  Christ's. 

8  For  thougli  I  should  boast  somewhat  more  of  our  authority,  (which 
the  Lord  hath  given  us  for  edification,  and  not  for  your  destruction) 
I  should  not  be  ashamed  : 

9  That  I  may  not  seem  as  if  I  would  terrify  you  by  letters. 

10  "  For  his  letters  (say  they)  are  weighty  and  powerful,  but  his  bodily 
presence  is  weak,  and  his  speech  contemptible." 

11  Let  such  an  one  th.ink  this,  that  such  as  we  are  in  word  by  letters 
when  we  are  absent,  such  will  we  be  also  in  deed,  when  we  are  present. 

1 2  For  we  dare  not  make  ourselves  of  the  number,  or  compare  ourselves 
with  some,  that  commend  themselves:  but  they,  measuring  them- 
selves by  themselves,  and  comparing  themselves  amongst  themselves, 
are  not  wise. 

PAUAPHUASE. 

7  Do  ye  judge  of  men  by  the  outward  appearance  of  things  ? 
Is  it  by  such  measures  you  take  an  estimate  of  me  and  my 
adversaries  ?  If  he  has  confidence  in  himself,  tliat  he  is 
Christ's,  i.  e.  assumes  to  himself  the  authority  of  one  em- 
ployed and  commissioned  by  Christ  %  let  him,  on  the  other 
side,  count  thus  with  himself,  tliat,  as  he  is  Christ's,  so  I  also 

8  am  Christ's.  Nay,  if  I  should  boastingly  say  something 
more''  of  the  authority  and  power  which  the  Lord  has 
given  me  for  your  edification,  and  not  for  your  destruction  *, 

9  1  should  not  be  put  to  shame'  :  But  that  1  may  not  seem  to 

10  terrify  you  by  letters,  as  is  objected  to  me  by  some,  Who  say, 
that  my  letters  are  weighty  and  powerful,  but  my  bodily  pre- 

11  sence  weak,  and  my  discourse  contemptible.  Let  him,  that 
says  so,  reckon  upon  this,  that  such  as  I  am  in  word,  by 
letters,  when  I  am  absent,  such  shall  I  be  also  in  deed,  when 

12  present.  For  I  dare  not  be  so  bold  as  to  rank  or  compare 
myself  with  some,  who  vaunt  themselves ;  but  they,  measuring 
themselves   within    themselves  ^    and    comparing   themselves 

NOTES. 

7  •  Vid.  chap,  xi,  23. 

8  '■  ".More,"  vid.  cliap.  xi.  23. 

*  Another  reason  insinuated  by  the  apostle  for  iiis  foibearing  severity  to  them. 
«  "  I  should  not  be  put  to  shame,''  i.  e.  tlie  trutii  would  justify  me  in  it. 
12  •<  This  is  spoken  ironically :  Iv  emroli,  "  aniouEtst  themselves,"  rather  "within 
themselves."  For,  in  all  likelihood,  the  taction  and  opposition  against  St.  Paul 
was  made  by  one  person,  as  we  before  observed.  For  thoutjli  he  s|)caks  hcie  in 
the  plural  number,  which  is  the  softer  and  decenter  way  in  such  cases;  yet  we 
see,  in  the  foregoing  verse,  he  speaks  directly  and  expressly,  as  of  one  person  ; 
and  therefore  Iv  iavrolg  may,  most  consonantly  to  the  apostle's  meaning  here,  be 
understood  to  signify,  "  within  themselves,''  i.  e.  with  what  they  find  in  them- 
VOL.  vin.  a 


226  77.  Corinthicms.  Chap.  X. 

TEXT. 

13  But  we  will  not  boast  of  things  without  our  measure,  but  according 
to  the  measure  of  the  rule  which  God  hath  distributed  to  us,  a 
measure  to  reach  eren  unto  you. 

14  For  we  stretch  not  ourselves  beyond  our  measure,  as  though  we 
reached  not  unto  you  ;  for  we  are  come  as  far  as  to  you  also,  in 
preaching  the  Gospel  of  Christ : 

15  Not  boasting  of  things  without  our  measure,  that  is,  of  otlier  men's 
labours  ;  but  having  hope,  when  your  faith  is  increased,  that  we 
shall  be  enlarged  by  you,  according  to  our  rule,  abundantly, 

PARAPHRASE. 

13  with  themselves,  do  not  understand  ^.  But  I,  for  my  part, 
will  not  boast  of  myself  in  what  has  not  been  measured  out,  or 
allotted  to  me  ^ ;  i.  e.  I  will  not  go  out  of  my  own  province 
to  seek  matter  of  commendation;  but  proceeding  orderly  in. 
the  province  which  God  hath  measured  out,  and  allotted  to 
me,  I  have  reached  even  unto  you ;  i.  e.  I  preached  the  Go- 
spel in  every  countr^^  as  I  went,  till  I  came  as  far  as  you. 

14  For  I  do  not  extend  myself  farther  than  I  should,  as  if  1  had 
skipped  over  other  countries  in  my  way,  without  proceeding 
gradually  to  you  ;  no,  for  I  have  reached  even  unto  you,  in 
preaching  of  the  Gospel  in  all  countries,  as  I  passed  along  ^ : 

15  Not  extending  my  boasting'',  beyond  mv  own  bounds,  into 
provinces  not  allotted  to  me,  nor  vaunting  myself  of  any 
thing  I  have  done  in    another's  labour ',   /.  e.  in    a   church 


NOTES. 

selves.  The  whole  place  showing,  that  this  person  made  an  estimate  of  lilmself 
only  by  what  he  found  in  himself;  and  thereupon  preferred  himself  to  St.  Paul, 
witliout  consideriug  what  St.  Paul  was,  or  had  done. 

*  "  Do  not  understand,"  that  they  ought  not  to  intrude  themselves  into  a  church, 
planted  by  another  man,  and  there  vaunt  themselves,  and  set  themselves  above 
him  that  planted  it,  which  is  the  meaning  of  the  four  next  verses. 

13  ^"Afxilpa,  here,  and  in  vef.  15,  doth  not  signify  immense,  or  immoderate,  but 
something  that  hath  not  been  measured  out,  and  allotted  to  him,  something  that 
is  not  committed  to  him,  nor  within  his  province. 

14  t  This  seems  to  charge  the  false,  pretended  apostle,  who  had  caused  all  this  dis- 
turbance in  the  church  of  Corinth,  that,  without  being  appointed  to  it,  without 
preaching  the  Gospel,  in  his  way  thither,  as  became  an  apostle,  he  had  crept  into 
the  church  at  Corinth. 

15  "^  "  Boasting,"  /.  e.  intermeddling,  or  assuming  to  myself  authority  to  meddle,  or 
honour  for  meddling. 

15,  16  i  Here  St.  Paul  visibly  taxes  the  false  apostle  for  coming  into  a  church,  con- 
verted and  gathered  by  another,  and  there  pretending  to  be  somebody,  and  to 
rule  all.  This  is  another  thing,  that  makes  it  probable,  that  the  opposition 
made  to  St.  Paul  was  but  by  one  man,  that  had  made  himself  the  head  of  an 
opposite  faction.  For  it  is  plain  it  was  a  stranger  who  came  thither,  after  St. 
Paul  had  planted  this  church,  who,  pretending  to  be  more  an  apostle  than  St. 
Paul,  with  greater  illumination  and  more  power,  set  up  against  him,  to  govern 


Chap.  X.  //.  Corinlhians.  '^V 


TEXT. 
16 


To  preach  tlie  Gospel  in  the  regions  beyond  you,  and  not  to  boast,  . 
in  another  man's  line,  of  things  made  ready  to  our  hand. 

17  But  he  tliat  glorieth,  let  him  glory  in  the  Lord. 

18  For  not  he  that  commendeth  himself  is  approved,  but  whom  the 
Lord  commendeth. 

PARAPHRASE, 
planted  by  another  man's  pains  :  but  having  hope,  that,  your 
faith   increasing,  my  province  will  be  enlarged  by  you  yet 

16  farther  :  So  that  I  may  preach  the  Gospel  to  the  yet  uncon- 
verted countries  beyond  you,  and  not  take  glory  to  myself, 
from  another  man's  province,  where  all  things  are  made  ready 

17  to  my  hand*.  But  he  that  will  glory,  let  him  glory,  or  seek 
praise,  from  that  which  is  committed  to  him  by  the  Lord,  or 

18  in  that  which  is  acceptable  to  die  Lord.  For  not  he,  ^yho 
commends  himself,  does  thereby  give  a  proof  of  his  authority, 
or  mission  ;  but  he,  whom  the  Lord  commends  by  the  gifts  of 
the  Holy  Ghost  ^ 

NOTES. 

fliat  church,  and  withdraw  the  Corinthians  from  following  St.  Paul's  rules  and 
doctrine.  Now  this  can  never  be  supposed  to  be  a  combination  of  men,  who 
came  to  Corinth  with  that  design,  nor  that  they  were  diffcient  men,  that  came 
thither  separately,  each  setting  up  for  himself;  for  then  they  would  have  fallen 
out  one  with  another,  as  well  as  with  St.  Par.l.  And,  in  both  cases,  St.  Paul 
must  have  spoken  of  them  in  a  different  way  from  what  he  does  now.  The 
same  character  and  carriage  is  given  to  them  all  throughout  both  these  epistles ; 
and  1  Cor.  iii.  10,  he  plainly  speaks  of  one  man  ;  and  that  setting  up  thus  to  be 
a  preacher  of  the  Gospel,  amongst  those  that  were  already  Christians,  was  looked 
upon,  by  St.  Paul,  to  be  a  fault,  we  may  see,  Rom.  xv.  20. 
18  ''  It  is  of  these  weapons  of  his  warfare  that  St.  Paul  speaks  in  this  chapter  ;  and 
it  is  by  them  that  he  intends  to  try  which  is  the  true  apostle,  when  he  comes  to 
them. 


228  //.  Corinthians.  Chap.  XI. 


SECTION  IV.     NO.  3. 
CHAPTER  XL  1—6. 

CONTENTS. 

He  shows  that  their  pretended  apostle,  bringing  to  them  no 
other  Saviour  or  Gospel,  nor  conferring  greater  power  of  miracles, 
than  he  [St.  Paul]  had  done,  was  not  to  be  preferred  before  hira. 

TEXT. 

1  Would  to  God  ye  could  bear  with  me  a  little  in  my  folly ;  and.,  in- 
deed, bear  with  me. 

2  For  I  am  jealous  over  you  with  godly  jealousy  :  for  I  have  espoused 
you  to  one  husband,  that  I  may  present  you  as  a  chaste  virgin  to 
Christ. 

.3  But  I  fear,  lest,  by  any  means,  as  the  serpent  beguiled  Eve  through 
his  subtilty,  so  your  minds  should  be  corrupted  from  the  simplicity 
that  is  in  Christ. 

4  For  if  he  that  cometh  preacheth  another  Jesus,  whom  ^ve  have  not 

paraphrasp:. 

1  Would  you  could  bear  me  a  little  in  my  folly  ^  ;  and,  indeed, 

2  to  bear  with  me.  For  I  am  jealous  over  you,  with  a  jealousy 
that  is  for  God  :  for  I  have  fitted  and  prepared  you  for  one 
alone  to  be  your  husband,  viz.  that  I  might  deliver  you  up,  a 

3  pure  virgin,  to  Christ.  But  I  fear  lest,  some  way  or  other, 
as  the  serpent  beguiled  Eve  by  his  cunning,  so  your  minds 
should  be  debauched  from  that   singleness  which  is  due  to 

4  Christ  ^.     For  if  this  intruder,  who  has  been  a  leader  amongst 

NOTES. 

1  »  "  Folly  ;"  so  he  modestly  calls  his  speakiug  in  his  own  defence. 

3  '' 'ATrXoTij?!;?  ir^;  d;  tck  Xpi^lv.  "The  Simplicity  that  is  in,"  rather  "towards, 
Christ,"  answers  to  en  aiZp)  xpic?->  "to  one  husband,  Christ,"  in  the  imme- 
diately foregoing  verse.  For  ew,  "  one,"  is  not  put  there  for  nothing,  but  makes 
the  meaning  plainly  this  :  "  I  have  formed  and  fitted  you  for  one  person  alone, 
one  husband,  who  is  Christ :  I  am  concerned,  and  in  care,  that  you  may  not  be 
drawn  aside  from  tliat  subfliission  and  obedience,  tliat  temper  of  mind,  that  is 
due  singly  to  him  ;  for  I  hope  to  put  you  into  his  liands,  posses.-ed  with  pure 
%-irgin  thoughts,  wholly  fixed  on  him,  not  divided,  nor  roving  after  any  other, 
that  he  may  take  you  to  wife,  and  marry  you  to  himself  for  ever."  It  is  plain 
their  perverter,  who  opposed  St.  Paul,  was  a  Jew,  as  we  have  seen.  It  was  from 
the  Jews,  from  whom,  of  all  professing  Christianity,  St.  Paul  had  most  trouble 
and  opposition.     For  they,  having  their  hearts  set  upon  their  old  religion,  en- 


Chap.  XI.  //.  Corinthians.  229 

TEXT, 
preached ;  or  if  ye  receive  another  Spirit,  which  ye  have  not  received ; 
or  another  Gospel,  which  ye  have  not  accepted,  ye  might  well  bear 
with  him. 

5  For,  I  suppose,  I  was  not  a  whit  Ijehind  tlie  very  chiefest  apostles. 

6  But,  though  I  be  rude  in  speech,  yet  not  in  knowledge  ;  but  M'e  have 
been  thoroughly  made  manifest  among  you  in  all  things. 

PARAPHRASE, 
you,  can  preach  to  you  another  Saviour,  whom  I  have  not 
preached  ;  or  if  you  receive  from  him  other  or  greater  gifts  of 
the  Spirit  than  those  you  received  from  me ;  or  another  Go- 
spel than  what  you  accepted  from  me,  you  might  well  bear 
with  him,  and  allow  his  pretensions  of  being  a  new  and  greater 

5  apostle.     For,  as  to  the  apostles  of  Christ,  I  suppose  I  am  not 

6  a  whit  behind  the  chiefest  of  them.  For  though  I  am  but  a 
mean  speaker,  yet  I  am  not  without  knowledge  ;  but  in  every 
thing  have  been  made  manifest  unto  you,  i.  e.  to  be  an  apostle. 


NOTE. 

deavoured  to  mix  Judaism  and  Christianity  togetlier.  We  may  suppose  the  case 
here  to  be  much  tlie  same  with  that  which  he  more  fully  expresses  in  the  epistle 
to  the  Galatiaus,  particularly  Gal.  i.  6 — 12,  and  chap.  iv.  9 — 11,  and  16 — 21,  and 
chap.  V.  1 — 13.  The  meaning  of  this  place  here  seems  to  be  this  :  "  1  have 
taught  you  the  Gospel  alone,  in  its  pure  and  unmixed  simplicity,  by  which  only 
you  can  be  united  to  Christ  :  but  I  fear  lest  this,  your  new  apostle,  should  draw 
you  from  it ;  and  that  your  minds  should  not  stick  to  that  singly,  but  should  be 
corrupted  by  a  mixture  of  Judaism."  After  the  like  manner,  St.  Paul  expresses 
Christians  being  delivered  from  the  law,  and  their  freedom  from  the  ritual  ob- 
servances of  the  Jews,  by  being  married  to  Christ,  Rom.  vii.  4,  which  place  may 
give  some  light  to  this. 


SECTION  IV.     NO.  4. 
CHAPTER  XI.  7—15. 

CONTENTS. 

He  justifies  himself  to  them,  in  his  having  taken  nothing  of 
them.  There  had  been  great  talk  about  this,  and  objections 
raised  against  St.  Paul  thereupon ;  vid.  1  Cor.  i.v.  1 — S.  As  if, 
by  this,  he  had  discovered  himself  not  to  be  an  apostle :  to  which 


S30  //.  Corinthians.  Chap.  XI. 

he  there  answers,  and  here  toucheth  it  again,  and  answers 
another  ohjeetion,  which  it  seems  was  made,  viz.  that  he  refused 
to  receive  maintenance  from  them  out  of  unkindness  to  them. 

TEXT. 

7  Have  I  committed  an  oifeuce  iu  abasing  myself  tliat  you  might  be 
exalted,  because  I  have  preached  to  you  the  Gospel  of  God  freely? 

8  I  robbed  other  churches,  taking  wages  of  them,  to  do  you  service. 

9  And  when  I  was  present  with  you,  and  wanted,  I  was  chargeable 
to  no  man :  for  that  Avhich  was  lacking  to  me  the  brethren  which 
came  from  Macedonia  supplied :  and  in  all  things  I  have  kept  my- 
self fr^in  being  burdensome  unto  you,  and  so  will  I  keep  myself. 

]  0  As  the  truth  <.>f  Christ  is  in  me^  no  man  shall  stop  me  of  this  boasting 

in  tlie  regions  of  Achaia. 
]  1   Wherefore  }  because  I  love  you  not  }  God  knoNveth. 
12  But  what  I  do,  that  I  will  do,  that  I  may  cut   off  occasion  from 

them  which  desire  occasion  ;   that  wherein  they  glory,  they  may  be 

found  even  as  we. 

PARAPHRASE. 

7  Have  I  committed  an  offence  '  in  ahasing  myself,  to  work  with 
my  hands,  neglecting  my  right  of  maintenance,  due  to  me,  as 
an  apostle,  that  you  might  be  exalted  in  Christianity,  because 

8  1  preached  the  Gospel  of  God  to  you  gratis?    I  robbed  other 

9  churches,  taking  wages  of  them,  to  do  you  sei'\ice.  And, 
being  with  you  and  iu  want,  I  was  chargeable  to  not  a  man  of 
you  :  for  the  brethren,  wlio  came  from  ^Macedonia,  supphed 
me  with  what  I  needed:  and,  in  all  things,  1  have  kept  mj-- 
self  from  being  burdensome  to  you,  and  so  I  will  continue  to 

10  do.  The  truth  and  sincerity  I  owe  to  Christ  is,  in  what  I  say 
to  you,  viz.  This  boasting  of  mine  shall  not  in  the  regions  of 

11  Achaia  be  stopped  in  me.  Why  so,'*  Is  it  because  I  love 
you    not.''    For   that  God   can   be   my  Aviiness,  he  knoweth. 

12  But  what  I  do,  and  shall  do '',  is,  that  I  may  cut  off  all  occa- 
sion from  those,  who,  if  I  took  any  tiling  of  you,  would  be 
glad  of  that  occasion  to  boast,  that  in  it  they  had  me  for  a 

NOTES. 

7  »  Tlie  adverse  party  made  it  an  argument  against  St.  Paul,  as  an  evidence  that 
he  wa>  no  apostle,  since  he  took  not  from  the  Corinthians  maintenance,  1  Cor. 
ix.  1 — 3.  Another  objection  raised  again.st  him  from  hence  was,  that  he  wonld 
receive  nothing  from  them,  because  he  loved  them  not,  2  Cor.  xi.  11.  This  he 
answers  here,  by  giving  another  reason  for  his  so  doing.  A  third  allegatiou 
was.  That  it  was  only  a  crafty  trick  in  him  to  catch  them,  2  Cor.  xii.  16,  which 
he  answers  there. 
12  *"  Kai  zsatr,aw,  "  that  I  will  do,"  rather,  *'  and  will  do ;"  so  the  words  stand  iu 
the  Greek,  and  do  not  refer  to  ver.  10,  as  a  profession  ot  his  resolution  to  take 
nothing  of  them  ;  but  to  ver.  11,  to  which  it  is  joined  ;  showing  that  his  refusing 
any  reward  fioiu  them  v.as  not  out  of  unkindness,  but  for  another  reason. 


Chap.  XI.  //•  Corinthians,  231 

TEXT. 

13  For  such  are  false  apostles,  deceitful  workers,  transforming  them- 
selves into  the  apostles  of  Christ.  „  ,  .  i     <• 

14  And  no  marvel;  for  Satan  himself  is  transformed  mto  an  angel  ot 

15  iLrefore  it  is  no  great  thing  if  his  ministers  also  be  transformed 
as  the  ministers  of  righteousness :  whose  end  shall  be  according  to 
their  works. 

PARAPHRASE, 
pattern,  and  did  nothing  but  what  even  1  myself  had  done. 

13  For  these  are  false  ^  apostles,  deceitful  labourers  in  the  Gospel, 
having  put  on  the  counterfeit  shape  and  outside  ot  apostles  ot 

14  Christ:    And  no   marvel;    for  Satan   himself  is    sometimes 

15  transformed  into  an  an-el  of  light.  '\  herefore  it  is  not 
strange,  if  so  be  his  ministers  are  disguised  so  as  to  appear 
ministers  of  the  Gospel:  whose  end  shall  be  accordmg  to  their 
works. 

NOTE. 
13  '  They  had  questioned  St.  Paul's  apo^tleship.  1  Cor.  ix.  because  of  his  uot  takfng 
maintenance  of  the  Corinthians.     He  here  directly  declares  them  to  be  no  true 
apostles. 


SECTION  IV.     NO.  5. 
CHAPTER  XL   16-33. 


CONTENTS. 

He  goes  on,  in  his  justification,  reflecting  upon  the  carriage  of 
the  false  apostle  towards  the  Corinthians,  ver.  16—21.  He  com- 
pares himself  with  the  false  apostle,  in  what  he  boasts  of,  as  being 
a  Hebrew,  ver.  21,  22,  or  minister  of  Christ,  ver.  23,  and  here 
St.  Paul  enlarges  upon  his  labours  and  sjfferings. 


L'32  //.  Corinthians.  Chap.  XI. 

TEXT. 

16  I  say  again,  Let  no  man  think  me  a  fool ;  if  otherwise,  yet  as  a  fool 
receive  me,  that  I  may  boast  myself  a  little. 

17  Tliat  which  I  spealc,  I  speak  it"  not  after  the  Lord,  but  as  it  were 
foolishly,  in  this  confidem  e  of  boasting. 

18  Seeing  that  many  glory  after  the  flesh,  I  will  glory  also. 

19  For  ye  sulFer  fools  gladly,  seeing  ye  yourselves  are  wise. 

20  For  ye  suffer,  if  a  man  bring  you  into  bondage,  if  a  man  devour  you, 
if  a  man  take  of  you,  if  a  man  exalt  himself,  if  a  man  smite  you  on 
the  face. 

211  speak,  as  concerning  reproach,  as  though  we  had  been  weak  :  how- 
beit,  whereinsoever  any  are  bold,  (I  speak  foolislily)  I  am  bold  also. 

22  Are  they  Hebrews  ?  So  am  I.  Are  they  Israelites.^  So  am  I.  Are 
they  the  seed  of  Abraham  .!*  So  am  I. 

PARAPHRASE. 

16  I  say  again,  Let  no  man  think  me  a  fool,  that  I  speak  so 
much  of  myself:  or,  at  least,  if  it  be  a  folly  in  me,  bear  with 
me  as  a  fool,  that  I  too,  as  well  as  others'*,  may  boast  myself 

17  a  little.  That  whicii  I  say  on  this  occasion  is  not  by  com- 
mand from  Christ,  but,  as  it  were,  foolishly,  in  this  matter  of 

18  boasting.     Since  many''  glory  in  their  circumcision,  or  ex- 

19  traction"^,  I  will  glory  also.     For  ye  bear  with  fools  easily'', 
520  being  yourselves  wise.     For  you  bear  with  it,  if  a  man  bring 

you  into  bondage  %  ?'.  e.  domineer  over  you,  and  use  you  like 
his  bondmen  ;  if  he  make  a  prey  of  you  ;  if  he  take,  or  extort 
presents,  or  a  salary,  from  you ;  if  he  be  elevated,  and  high, 
amongst  you ;  if  he  smite  you  on  the  face,  i,  e.  treat  you 

21  contumeliously.  I  speak,  according  to  the  reproach  has  been 
cast  upon  me,  as  if  I  were  weak,  i.  e.  destitute  of  what  might 
support  me  in  dignity  and  authority,  equal  to  this  false  apostle; 
as  if  I  had  not  as  fair  pretences  to  power  and  profit  amongst 

22  you,  as  he.     Is  he  an  Hebrew  ^,  i.  e.  by  language  an  Hebrew  ? 

NOTES. 

16  *  Vid.  ver.  18. 

18  ''Vid.  clui)).  xii.  11. 

*  "  After  the  flesh."     What  this  glorying  "  after  the  flesh  "  was,  in  particular 
here,  vid.  ver.  22,  viz.  being  a  Jew  by  descent. 

19  "1  Spoken  ironically,  for  their  bearing  with  the  iusolence  and  covetousnessof  their 
false  apostle. 

20  '  The  "  bondage"'  here  meant,  was  subjection  to  the  will  of  their  false  apostle, 
as  appears  by  the  following  particulars  of  this  verse,  and  not  subjection  to  the 
Jewisli  rites.  For  if  that  had  been,  St.  Paul  was  so  zealous  against  it,  thai  lie 
would  have  spoken  more  plainly  and  warmly,  as  we  see  in  his  epistle  to  the  Ga- 
latians;  and  not  have  touched  it  thus,  only  by  the  by,  slightly,  in  a  doubtful 
expression.  Besides,  it  is  plain,  no  such  thing  was  yet  attempted  openly;  only 
St.  Paul  was  afraid  of  it ;  vid.  ver.  3. 

22  """  Is  he  an  Hebrew.'"  Having,  in  the  foregoing  verse,  spoken  in  tlie  singular 
number,  I  have  been  fain  to  continue  the  same  number  here,  though  different  fioni 


Chap.  XI.  //.  Corinthians.  '2SS 

TEXT. 

23  Are  they  miuisters  of  Christ?  (I  speak  as  a  fool)  I  am  more:  in 
labours  more  abuudant,  in  stripes  above  measure,  in  prisons  more 
frequent,  in  deaths  oft. 

24  Of  the  Jews  five  times  received  I  forty  stripes  save  one. 

25  Thrice  was  I  beaten  with  rods,  once  was  I  stoned,  thrice  I  suffered 
shipwreck,  a  night  and  a  day  I  have  been  in  the  deep  ; 

26  In  journeyings  often,  in  perils  of  waters,  in  perils  of  robbers,  in 
perils  by  mine  own  countrymen,  in  perils  by  the  heathen,  in  perils 
in  the  city,  in  perils  in  the  wilderness,  in  perils  in  the  sea,  in  perils 
among  false  brethren  ; 

27  In  weariness  and  painfulness,  in  watchings  often,  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  nakedness, 

28  Besides  those  things  that  are  Avithout,  that  which  cometh  upon  me 
daily,  the  care  of  all  the  churches. 


PARAPHRASE. 

So  am  I.  Is  he  an  Israelite,  truly  of  the  Jewish  nation,  and 
bred  up  in  that  religion .''  So  am  I.  Is  he  of  the  seed  of 
Abraham,  really  descended  from  him  ?  And  not  a  proselyte, 

23  of  a  foreign  extraction.'*  So  am  I.  Is  he  a  minister  of  Jesus 
Christ .''  (I  speak  in  my  foolish  way  of  boasting)  I  am  more  so: 
in  toilsome  labours  I  surpass  him  :  in  stripes  I  am  exceedingly 
beyond  him  = :    in  prisons  I  have  been  oftener ;  and  in  the 

24  very  javp^s  of  death,  more  than  once:   Of  the  Jews  I  have,  five 

25  times,  received  forty  stripes  save  one.  Thrice  was  I  whipped 
with  rods :  once  was  I  stoned :  thrice  shipwrecked ;   I  have 

26  passed  a  night  and  a  day  in  the  sea :  In  journeyings  often :  in 
perils  by  water;  in  perils  by  robbers;  in  perils  by  mine  own 

'  countrymen ;    in  perils  from  the   heathen ;    in  perils  in  the 
city  ;  in  perils  in  the  country  ;  in  perils  at  sea ;   in  perils  among 

27  false  br<?thren  ;  In  toil  and  trouble,  and  sleepless  nights,  often ; 
in  hunger  and  thirst ;  in  fastings,  often ;  in  cold  and  naked- 

28  ness.     Besides  these  troubles  from  without,  the  disturbance 


NOTES. 

that  in  ilie  text,  to  avoid  an  inconsistency  in  the  paraphrase,  which  could  not 
but  shock  the  reader.  But  this  I  would  be  understood  to  do,  without  imposing 
my  opinion  on  any  body,  or  pretending  to  change  the  text :  but,  as  an  expositor, 
to  tell  my  reader  that  I  think,  though  St.  Paul  says  "  they,"  he  means  but  one; 
as  often,  when  he  says  "  we,"  he  means  only  himself,  the  reason  whereof  I 
have  given  elsewhere. 
23  i  'E>  nKriyoTt;  {iTrefiaWitilw;,  '•  in  Stripes  above  measure,''  rather  "  in  stripes  ex- 
ceeding." For  these  words,  as  the  other  particulars  of  this  verse,  ought  to  be 
taken  comparatively,  with  reference  to  the  false  apostle,  with  whom  St.  Paul  is 
comparing  himself,  in  the  ministry  of  the  Gospel.  Unless  this  be  understood  so, 
there  will  seem  to  be  a  disagreeable  tautology  in  the  following  verses ;  which, 
taking  these  words  in  a  comparative  sense,  are  proofs  of  his  saying,  "  In  stripes 
I  am  exceedingly  beyond  him ;  for  of  the  Jews  five  times,"  &c. 


'234>  II,  Corinthians.  Chap.  XII. 

TEXT. 

29  Who  is  weak,  and  I  am  not  weak?  \rlio  is  offended,  and  I  burn  not? 

30  If  I  must  needs  glory,  I  will  glory  of  the  things  which  concern  mine 
infirmities. 

31  The  God  and  Father  of  our  Lord  Jesus  Christ,  which  is  blessed  for 
evermore,  knoweth  that  I  lie  not. 

32  In  Damascus,  the  governor  under  Aretas  the  king  kept  the  city  of 
the  Damascenes,  with  a  garrison  desirous  to  apprehend  me  : 

33  And  through  a  window  in  a  basket  was  I  let  down  by  the  wall,  and 
escaped  his  hands. 

PARAPHRASE. 

that  comes   daily  upon   me,  from   my  concern  for  all   the 

29  churches.  Who  is  a  weak  Christian,  in  danger,  through 
frailty  or  ignorance,  to  be  misled,  whose  weakness  I  do  not 
feel  and  suffer  in,  as  if  it  were  my  own .''  Who  is  actually 
misled,  for  whom  my  zeal  and  concern  do  not  make  me  uneasy, 

30  as  if  I  had  a  fire  in  me.'*  If  I  must  be  compelled '^  to  glory', 
I  will  glory  of  those  things  which  are  of  my  weak  and  suffer- 

31  ing  side.     The  God  and  Father  of  our  Lord  Jesus  Christ,  who 

32  is  blessed  for  ever,  knoweth  that  I  lie  not.  In  Damascus, 
the  governor,  under  Aretas  the  king,  who  kept  the  town  with 

33  a  garrison,  being  desirous  to  apprehend  me  ;  I  was  through  a 
window  let  down  in  a  basket,  and  escaped  his  hands, 

NOTES. 

30  I"  "  Compelled."     Vid.  chap.  xii.  11. 

'  By  xau)^5o-Sa(,  which  is  translated  sometimes  "  to  glory,"  and  sometimes  "  to 
boai^t,"  the  apostle  all  aloug,  where  he  applies  it  to  himself,  meaus  nothing, 
but  the  meutioniug  some  commendable  action  of  his,  without  vanity  or  ostenta- 
tion, but  barely  upon  necessity,  on  the  present  occasion. 


SECTION  IV.    No.  6. 
CHAPTER  XIL  1—11. 

CONTENTS. 


He  makes  good  his  apostleship,  by  the  extraordinary  visions 
and  revelations  which  he  had  received. 


Chap.  XII.  II.  Corinthians.  Q35 

TEXT. 

1  It  is  not  expedient  for  me,  doubtless,  to  glory :  I  will  come  to 
visions  and  revelations  of  the  Lord. 

2  I  knew  a  man  in  Christ,  above  fourteen  years  ago,  (whether  in  the 
body,  I  cannot  tell ;  or  m  hether  out  of  the  body,  I  cannot  tell :  God 
knoweth)  such  an  one  caught  up  to  the  third  heaven. 

3  And  I  knew  such  a  man,  (whetlier  in  the  body,  or  out  of  the  body, 
I  cannot  tell :  God  knoweth) 

4  How  that  he  was  caught  up  into  paradise,  and  heard  unspeakable 
words,  which  it  is  not  lawful  for  a  man  to  utter. 

5  Of  such  an  one  will  I  glory :  yet  of  myself  I  will  not  glory,  but  in 
mine  infirmities. 

0  For,  though  I  would  desire  to  glory,  I  shall  not  be  a  fool ;  for  I  will 
say  the  truth:  but  now  I  forbear,  lest  any  man  should  think  of  me 
above  that  which  he  seeth  me  to  be,  or  that  he  heareth  of  me. 

7  And,  lest  I  shoidd  be  exalted  above  measure,  through  the  abundance 
of  the  revelations,  there  was  given  to  me  a  thorn  in  the  flesh,  the  mes- 
eenger  of  Satan  to  buffet  me,  lest  I  should  be  exalted  above  measure. 

PARAPHR.\SE. 

1  If  I  must  be  forced  to  glory  ^  for  your  sakes  ;  (for  me  it  is 
not  expedient)  I  will  come  to  visions  and  revelations  of  the 

2  Lord.  I  knew  a  man '',  by  the  power  of  Christ,  above  four- 
teen years  ago,  caught  up  into  the  third  heaven,  whether  the 
entire   man,  body  and  all,  or  out  of  the  body  in  an  ecstasy, 

3  I  know  not ;  God  knows.  And  I  knew  such  an  one  ^, 
whether  in  the  body,  or  out  of  the  body,  I  know  not,  God 

4  knows,  That  he  was  caught  up  into  paradise,  and  there  heard 

5  what  is  not  in  the  power  of  man  to  utter.  Of  such  an  one  I 
will  glory  :  but  myself  I  will  not  mention  with  any  boasting, 
unless  in  things  that  cany  the  marks  of  weakness,  and  show 

6  my  sufferings.  But  if  I  should  have  a  mind  to  glory  in  other 
things,  I  might  do  it,  without  being  a  fool ;  for  I  would  speak 
nothing  but  what  is  true,  having  matter  in  abundance '':  but  I 
forbear,  lest  any  one  should  think  of  me  beyond  what  he  sees 

7  me,  or  hears  commonly  reported  of  me.  And  that  I  might 
not  be  exalted  above  measure,  by  reason  of  the  abundance  of 
revelations  that  I  had,  there  was  given  me  a  thorn  In  the  flesh  '^, 
the  messenger  of  Satan  to  buffet  me,  that  I  might  not  be  over- 

NOTES. 

1  »  El  xMyas-ixi  li7,  "  If  I  niust  gloi ) ,"  is  tlie  reading  of  some  copies,  and  is  justified 
by  ver.  30,  of  tl)e  foregoing  cliapter,  by  the  Vulgar  translatiou,  and  by  the 
Syiiac,  much  to  the  same  purpose;  and  suiting  better  witii  tlie  context,  renders 
the  sense  clearer. 

2,  3  ''  Modestly  speaking  of  himself  in  the  third  person. 

6  <=  Vid.  ver.  7. 

7  *  "Thorn  in  the  flesh  :"  what  this  was  in  particular,  St.  Paul  having  tliought 
fit  to  conceal  it,  is  not  easy  for  those  who  came  after  to  discover,  nor  is  it 
very  material. 


236  II.  Corinthians.  Chap.  XII. 

TEXT. 

8  For  this  thing  I  besought  the  Lord  thrice,  that  it  might  depart  from 
me. 

9  And  he  said  unto  me,  "  My  grace  is  sufficient  for  thee :  for  my 
strength  is  made  perfect  in  \reakness."  Most  gladly  therefore  will 
I  rather  glory  in  my  infirmities,  that  the  power  of  Christ  may  rest 
upon  me. 

10  Therefore,  I  take  pleasure  in  infirmities,  in  reproaches,  in  necessities, 
in  persecutions,  in  distresses  for  Christ's  sake  :  for  when  I  am  weak, 
then  am  I  strong. 

11  I  am  become  a  fool  in  glorying ;  ye  have  compelled  me  :  for  I  ought 
to  have  been  commended  of  you ;  for  in  nothing  am  I  behind  the 
very  chiefest  apostles,  though  I  be  nothing. 

PARAPHRASE, 

8  much  elevated.     Concerning  this  thing,  I  besought  the  Lord 

9  thrice,  that  it  might  depart  from  me.  And  he  said,  My 
favour  is  sufficient  for  thee  :  for  my  power  exerts  itself,  and  its 
sufficiency  is  seen  the  more  perfectly,  the  weaker  thou  thyself 
art.  I,  therefore,  most  willingly  choose  to  glory,  rather  in 
things  that  show  my  weakness,  than  in  my  abundance  of  glorious 
revelations,  that  the  power  of  Christ  may  the  more  visibly  be 

10  seen  to  dwell  in  me.  "Wherefore,  I  have  satisfaction  in 
weaknesses,  in  reproaches,  in  necessities,  in  persecutions,  in 
distresses,  for  Christ's  sake.  For  when  I,  looked  upon  in  my 
outward  state,  appear  weak,  then  by  the  power  of  Christ,  which 

11  dwelleth  in  me,  1  am  found  to  be  strong.  I  am  become  foolish 
in  glorying  thus:  but  it  is  you  who  have  forced  me  to  it. 
For  I  ought  to  have  been  commended  by  you  ;  since  in  nothing 
came  I  behind  the  chiefest  of  the  apostles,  though  in  myself  I 
am  nothing. 


SECTION  IV.    NO.  7. 
CHAPTER  XII.  12,  13. 

CONTENTS. 

He  continues  to  justify  himself  to  be  an  apostle,  by  the  mira- 
cles he  did,  and  the  supernatural  gifts  he  bestowed  amongst  the 
Corinthians. 


Chap.  XII.  //.  Corinthians.  237 

TEXT. 

1 2  Truly  the  signs  of  an  apostle  were  wrought  among  you^  iu  all  pa- 
tience, in  signs  and  wonders  and  mighty  deeds. 

13  For  what  is  it  wherein  ye  were  inferior  to  other  churches,  except  it 
be  that  I  myself  was  not  burdensome  to  you  ?  Forgive  me  this  wrong. 

PARAPHRASE. 

12  Truly  the  signs,  whereby  an  apostle  might  be  known,  were 
wrought  among  you,  by  me,  in  all  patience  ^  and  submission, 
under  the  difficulties  I   there  met  with,  in  miraculous,  won- 

13  derful,  and  mighty  works,  performed  by  me.  For  what  is 
there  which  you  were  any  way  shortened  in,  and  had  not 
equally  with  other  churches  ^  except  it  be  that  I  myself  was 
not  burdensome  to  you  ?  Forgive  me  this  injury. 

NOTOS. 

12  »  This  may  well  be  understood  to  reflect  on  the  haughtiness  and  plenty,  wherein 
the  false  apostle  lived  amongr-t  them. 

13  bVid.  ICor.  i.4— 7. 


SECTION  IV.  NO.  8. 
CHAPTER  XII.  14—21. 

f  CONTENTS. 

He  farther  justifies  himself  to  the  Corinthians,  by   his  past 
disinterestedness,  and  his  continued  kind  intentions  to  them. 

TEXT. 

14  Behold,  the  third  time  I  am  ready  to  come  to  you  3  and  will  not  be 
burdensome  to  you  ;  for  I  seek  not  yours,  but  you:  for  tlie  children 
ought  not  to  lay  up  for  the  parents,  but  the  parents  for  the  children, 

PARAPHRASE. 

14  Behold,  this  is  the  third  time  I  am  ready  to  come  unto  you ; 
but  I  will  not  be  burdensome  to  you ;  for  I  seek  not  what  is 
yours,  but  you  :  for  it  is  not  expected,  nor  usual,  that  children 
should  lay  up  for  their  parents,  but  parents  ^  for  their  children. 

'  NOTE. 

14  *Vid.  1  Cor.iv.  14,  1'). 


'23S  II.  Corinthians.  Chap.  XII. 

TEXT. 

15  And  I  \rill  very  gladly  spend,  and  be  spent,  for  you,  though  the 
more  abundantly  I  love  you,  the  less  I  be  loved. 

16  "But  be  it  so,  I  did  not  burden  you  :  nevertheless  being  crafty,  I 
caught  you  with  guile." 

17  Did  I  make  a  gain  of  you  by  any  of  them  Avhom  I  sent  unto  you  ? 

1 8  I  desired  Titus,  and  with  him  I  sent  a  brother.  Did  Titus  make  a  gain 
of  you  .''  Walked  we  not  in  the  same  spirit }  Walked  we  not  in  the 
same  steps .'' 

1 9  Again,  think  you  that  we  excuse  ourselves  unto  you  ?  We  speak  be- 

PARAPHRASE. 

15  I  will  gladly  lay  out  whatever  is  In  my  possession,  or  power ; 
nay,  even  wear  out  and  hazard  myself  for  your  souls  '',  though 
it  should  so  fall  out  that  tlie  more  I  love  you,  the  less  I  should 

16  be  beloved  by  j^ou*^.  "  lie  it  so,  as  some  suggest,  that  I  was 
not  burdensome  to  you ;  but  it  was  in  truth  out  of  cunning, 
with  a  design  to  catch  you,  with  that  trick,  drawing  from  you, 

17  by  others,  what  I  refused  in  person."  In  answer  to  which,  I 
ask,  Did  I,  by  any  of  those  I  sent  unto  you,  make  a  gain  of  you. ^ 

18  I  desired  Titus  to  go  to  you,  and  with  him  I  sent  a  brother. 
Did  Titus  make  a  gain  of  you  ?  Did  not  they  behave  them- 
selves with  the  same  temper  that  I  did  amongst  you  ?  Did 
we  not  walk  in  the  same  steps  ?  i.  e.  neither  they  nor  I  re- 

19  ceived  any  thing  from  you.    Again  ^,  do  not,  upon  my  men- 


NOTES. 

15  ••  Vifl.  2  Tim.  ii.  10. 
'^  Vid.  chap.  vi.  12,  13. 

19  ^  He  had  before  s'lven  the  reason,  chap.  i.  23,  of  his  not  coming  to  them,  with' 
the  like  asseveration  that  he  uses  heie.  If  we  trace  the  thread  of  St.  Paul's  dis- 
cour.-e  here,  we  may  observe,  that  having  concluded  thcjustificatiou  of  himself 
and  his  apostleship  by  his  past  actions,  ver.  13,  he  bad  it  in  his  thonE;hts  to  tell 
them  how  be  would  deal  with  the  false  apostle  and  his  adherents,  when  he  came, 
as  he  was  ready  now  to  do.  And,  therefore,  solemnly  begins  ver.  14  with 
"behold;''  and  tells  them  now,  "  the  third  time,"  he  was  leady  to  come  to 
them  to  which  joining,  (what  was  much  upon  his  mind)  that  he  would  not  be 
burdensome  to  them  when  he  came,  this  sussested  to  histhonshts  an  objection, 
viz.  that  this  personal  shyness  in  him  was  but  cunning ;  for  that  he  designed  to 
draw  gain  from  them  by  other  hands.  From  wliich  he  clears  himself,  by  the 
instance  of  Titus,  and  the  brother,  whom  be  had  sent  together  to  them,  who 
were  as  far  from  receiving  any  tiling  from  them  as  he  himself.  Titus  and  his 
other  messenger  being  thus  mentioned,  lie  thought  it  necessary  to  obviate  another 
suspicion,  that  might  be  raised  in  the  minds  of  some  of  them,  as  if  he  mentioned 
the  sending  of  those  two  as  an  apology  for  his  not  coming  bimsclt.  This  he 
disclaims  utteily ;  and  to  prevent  any  thoughts  of  that  kind,  solemnly  protests 
to  them,  that,  in  all  bis  carriage  to  them,  he  had  done  "Sothing  but  for  their 
edification  ;  nor  had  any  oflicr  aim,  in  any  of  his  actions,  but  purely  tltat  ;  and 
that  be  forbore  coming  merely  out  of  respect  and  goodwill  to  them.  So  that  all 
from  "  Behold,  this  third  time  I  am  ready  to  come  to  you,"  ver.  14,  to  *'  this 


1 


Chap.  XII.  //.  Corinthians.  'iS9 

TEXT, 
fore  God,  in  Christ :  but  we  do  all  things,  dearly  beloved,  for  your 
edifying. 

20  For  I  fear,  lest,  when  I  come,  I  shall  not  find  you  such  as  I  would, 
and  that  I  shall  be  found  unto  you  such  as  ye  would  not:  lest  there 
be  debates,  envyings,  wraths,  strifes,  backbitings,  whisperings, 
swellings,  tumults. 

21  And  lest,  when  I  come  again,  my  God  will  humble  me  among  you, 
and  that  I  shall  bewail  many,  which  have  sinned  already,  and  have 
not  repented  of  the  uncleanness,  and  fornication,  and  lasciviousness, 
which  they  have  committed. 

PARAPHR.\SE. 
tioning  my  sending  of  Titus  to  you,  think  that  I  apologize 
for  my  not  coming  myself:  I  speak  as  in  the  presence  of  God, 
and  as  a  Cliristian,  there  is  no  such  thing:  in  all  my  whole 
carriage  towards  you,  beloved,  all  that  has  been  done,  has 
been  done  only  for  your  edification.     No,  there  is  no  need  of 

20  an  apology  for  my  not  coming  to  you  sooner  :  For  I  fear, 
when  I  do  come,  I  shall  not  find  you  such  as  I  would,  and 
that  you  will  find  me  such  as  you  would  not :  I  am  afraid  that 
among  you  there  are  disputes,  envyings,  animosities,  strifes, 
backbitings,    whisperings,    swellings   of  mind,    disturbances : 

21  And  that  my  God,  when  I  come  to  you  again,  will  humble  me 
amongst  you,  and  I  shall  bewail  many  who  have  formerly 
sinned,  and  have  not  yet  repented  of  the  uncleanness,  fornica- 
tion, and  lasciviousness,  whereof  they  are  guilty. 

NOTE. 

third  time  I  am  cominp;  to  you,"  chap.  xiii.  1,  must  be  looked  on  as  an  incident 
discourse,  that  fell  in  occasionally,  though  tcndiiia;  to  the  same  purpose  with  the 
rest ;  a  way  of  writing  very  usual  with  our  apostle,  and  with  other  writers,  who 
abound  in  quickness  and  variety  of  thoughts,  as  he  did.  .Such  men  are  often,  by 
new  matter  rising  in  their  way,  put  by  from  what  they  were  going,  and  liad  be- 
gun to  say;  which,  therefore,  they  are  fain  to  take  up  again,  and  continue 
at  a  distance;  which  .St.  Paul  does  here,  after  the  interposition  of  eight  verses. 
Other  instances  of  the  like  kind  may  be  found  in  other  places  of  .St.  Paul's 
writings. 


240  //.  Corinthians.  Chap.  XIII. 

SECTION  IV.  NO.  9. 
CHAPTER  XIII.  1-10. 

CONTENTS. 

He  reassumes  what  he  was  going  to  say,cliap.  xii.  14,  and  tells 
them  how  he  intends  to  deal  with  them  when  he  comes  to  them  ; 
and  assures  them,  that,  however  they  question  it,  he  shall  be  able, 
by  miracles,  to  give  proof  of  his  authority  and  commission  from 
Christ. 

TEXT. 

1  This  is  the  third  time  I  am  coming  to  you  :  in  the  mouth  of  two  or 
three  witnesses  shall  every  word  be  established. 

2  I  told  you  before^  and  foretel  you,  as  if  I  were  present  the  second 
time;  and  being  absent  now  I  write  to  them,  which  heretofoi'c 
have  sinned^  and  to  all  other,  that,  if  I  come  again,  I  will  not  spare  : 

3  Since  ye  seek  a  proof  of  Christ  speaking  in  me,  which  to  yo\i-ward  is 
not  weak,  but  is  mighty  in  j'ou. 

PARAPHRASE. 

1  This  is  now  the  third  time  I  am  coming  to  you ;  and  when 
I  come,  I  shall  not  spare  you,  having  proceeded,  according 
to  our  Saviour's  rule,  and  endeavoured  by  fair  means  first 

2  to  reclaim  you,  before  I  come  to  the  last  extremity.  And 
of  this  my  former  epistle,  wherein  I  applied  myself  to  you, 
and  this,  Avherein  I  now,  as  if  I  were  present  with  you, 
foretel  those,  who  have  formerly  sinned,  and  all  the  rest,  to 
whom,  being  now  absent,  I  write,  that  when  I  come  I  v/ill 
not  spare  you.  I  say,  these  two  letters  are  my  witnesses, 
according  to  our  Saviour's  rule,  which  says,  "  In  tlie 
mouth  of  two  or  three  witnesses  every  word  shall  be  establish- 

3  ed  ^ :"  Since  3  ou  demand  a  proof  of  my  mission,  and  of  what 

NOTE. 

2  *  "III  the  mouth  of  two  or  three  witnesses  shall  every  word  he  cstablishrr!." 
These  words  seem  to  be  quoted  from  the  law  of  our  Saviour,  Watt,  xviii.  Ifi, 
and  not  from  the  law  of  ISIoses  in  Deuteronomy;  not  only  because  the  words 
are  the  same  with  those  in  St.  Matthew,  but  from  the  likeness  of  the  cesc.  In 
Deuteronomy,  the  rule  given  concerns  <mly  judicial  trials :  iu  St.  Matthew,  it 
is  a  rule  given  for  tlie  management  of  persuasion,  used  for  the  reclaiming  an 
offender,  by  fair  means,  before  coming  to  the  utmost  extremity,  wliich  is  the 
case  of  St.  Paul  here  :  in  Deuteronomy  tlie  judge  was  to  liear  the  witnesses, 
Deut.  xvii.  6,  and  xix.   1.5.    lu  St.  Matthew,  tlie  party  was  to  hear  the  wit- 


Chap.  XIII.  //.  Corintliians.  941 

TEXT. 

4  For  though  he  was  crucified  through  weakness,  yet  he  liveth  by  the 
power  of  God :  for  we  also  are  weak  in  him,  but  we  shall  live  with 
him,  by  the  power  of  God  towards  you. 

5  Examine  yourselves,  whether  ye  be  in  the  faith  ;  prove  your  own 


PARAPHRASE. 
I   deliver,  that  it  is  dictated  by  Christ  speaking  in  me,  who 
must  be  acknowledged  not  to  be  weak  to  you-ward,  but  has 

4  given  sufficient  marks  of  his  power  amongst  you.  For 
though  his  crucifixion  and  death  were  with  appearance  ^  of 
weakness  ;  yet  he  liveth  with  the  manifestation  '^  of  the  power 

5  of  God,  appearing  in  my  punishing  you.  You  examine  me, 
whether  I  can,  by  any  miraculous  operation,  give  a  proof,  that 

NOTES. 

nesses,  Matth.  xviii.  17,  which  was  also  the  case  of  St.  Paul  here  ;  the  witnesses, 
which  he  means  that  he  made  use  of  to  persuade  them,  being  his  two  epistles. 
That,  by  witnesses,  he  means  his  two  epistles,  is  plain  from  his  way  of  expressing 
himself  here,  where  he  carefully  sets  down  his  telling  them  twice,  viz.  *'  be- 
fore," in  his  former  epistle,  chap.  iv.  19,  and  now  a  "  second  time,"  in  his 
second  epistle;  and  also,  by  these  words,  w;  vracw-j  to  oiunpov,  "as  if  I  were 
present  with  you  a  second  time."  By  our  Saviour's  rule,  the  offended  person 
was  to  go  twice  to  the  offender;  and  therefore  St.  Paul  says,  "  as  if  I  were 
with  you  a  second  time,"  counting  his  letters  as  two  personal  applications 
to  them,  as  our  Saviour  directed  should  be  done,  before  coming  to  rougher 
means.  Some  take  the  witnesses  to  be  the  three  messengers,  by  whom  his  first 
epistle  is  supposed  to  be  sent.  But  this  would  not  be,  according  to  the  method 
prescribed  by  our  Saviour,  in  the  place  from  which  St.  Paul  takes  the  words 
he  uses  :  for  there  were  no  witnesses  to  be  made  use  of,  in  the  first  application ; 
neither,  if  those  had  been  the  witnesses  meant,  would  there  have  been  any  need 
for  St.  Paul,  so  carefully  and  expressly,  to  have  set  down  w;  mapdyj  tI  SevTspov, 
"  as  if  present  a  second  time,"  words  which,  in  that  case,  would  be  superfluous. 
Besides,  those  three  men  are  nowhere  mentioned  to  have  been  sent  by  him  to 
persuade  them,  nor  the  Corinthians  required  to  hear  them,  or  reproved  for  not 
having  done  it :  and  lastly,  they  could  not  be  better  witnesses  of  St.  Paul's  en- 
deavours twice  to  gain  the  Corinthians,  by  fair  means,  before  he  proceeded  to 
severity,  than  the  epistles  themselves. 
4  ^  'E6  a.a<3ivtia;,  "  through  weakness,"  Ix  Suva^ustuf  ©eoj,  "  by  the  power  of 
God,"  I  have  rendered  "  with  the  appearance  of  weakness,  and  with  the 
manifestation  of  the  power  of  God;"  which  I  think  the  sense  of  the  place,  and 
the  style  of  the  apostle,  will  justify.  St.  Paul  sometimes  uses  the  Greek 
prepositions  in  a  larger  sense  than  that  tongue  ordinarily  allows.  Farther, 
it  is  evident,  that  t^,  joined  to  an^ividx;,  has  not  a  casual  signification;  and 
therefore,  in  the  antitliesis,  Ix  Suva^efw;  0£oD,  it  cannot  be  taken  casually.  And  it 
is  usual  for  St.  Paul,  in  such  cases,  to  continue  the  same  word,  though  it  ha[)[)ens, 
sometimes,  seemingly  to  carry  the  sense  another  way.  In  short,  tlic  meaning  of 
the  place  is  this:  Though  Christ,  in  his  crucifixion,  appeared  weak  and  de- 
spicable; yet  he  "  now  lives,  to  show  the  power  of  God,  in  the  miracles  and 
mighty  works  which  he  does :  so  I,  though  I,  by  my  sufferings  and  infirmities, 
appear  weak  and  contemptible;  yet  shall  I  live  to  sliow  the  power  of  God,  in 
punishing  you  niiraculously." 

VOL.  VIII.  R 


24^  //.  Corinthians.  Chap.  XIII. 

TEXT. 

selves :  know  ye  not  your  own  selves,  how  that  Jesus  Christ  is  in 

you,  except  ye  be  reprobates  ? 

6  But  I  trust  that  ye  shall  know  that  we  are  not  reprobates. 

7  Now  I  pray  to  God  that  ye  do  no  evil ;  not  that  we  should  appear 
approved,  but  that  ye  should  do  that  which  is  honest,  though  we  be 
as  reprobates. 

8  For  we  can  do  nothing  against  the  truth,  but  for  the  truth. 

9  For  we  are  glad,  when  we  are  weak,  and  ye  are  strong  :  and  this  also 
we  wish,  even  your  perfection. 

10  Therefore  I  write  these  things,  being  absent ;  lest,  being  present,  I 
should  use  sharpness,  according  to  the  power  which  the  Lord  hath 
given  me  to  edification,  and  not  to  destruction. 

PARAPHRASE. 
Christ  is  in  rue.     Pray,  examine  yourselves,  whether  you  be 
in  the  faith  ;  make  a  trial  upon  yourselves,  whether  you  your- 
selves are  not  somewhat  destitute  of  proofs'^.     Or,  are  you  so 
little  acquainted   with  yourselves,    as  not   to  know   whether 

6  Christ  be  in  you  ?  But,  if  you  do  not  know  yourselves,  whether 
3'ou    can   give    proofs  or  no,   yet  I   hope    you    shall  know, 

7  that  I  am  not  unable  to  give  proof  "^  of  Christ  in  me.  But  I 
pray  to  God  that  j'ou  may  do  no  evil,  wishing  not  for  an 
opportunity  to  show  my  proofs'':  but  that,  you  doing  what  is 
right,   I  ma}'  be  as  if  I  had   no  proofs  ^,  no   supernatural 

8  power.  For,  though  I  have  the  power  of  punishing  super- 
naturally,  I  cannot  show  this  power  upon  any  of  you,  unless  it 
be  that  you  are  offenders,  and  your  punishment  be  for  the  ad- 

9  vantage  of  the  Gospel.  I  am  therefore  glad  when  I  am 
weak,  and  can  inflict  no  punishment  upon  you ;  and  3^ou  are 
so  strong,  i.  e.  clear  of  faults,  that  ye  cannot  be  touched.  For 
all  the  power  I  have  is  only  for  promoting  the  truth  of  the 
Gospel ;  whoever  are  faithful  and  obedient  to  that,  I  can  do 
nothing  to ;  I  cannot  make  examples  of  them,  by  all  the  ex- 
traordinary power  I  have,  if  I  would :  nay,  this  also  I  wish, 

10  even  your  perfection.  These  things,  therefore,  I  write  to 
you,  being  absent,  that  when  I  come,  I  may  not  use  severity, 
according  to  the  power  which  the  Lord  hath  given  me,  for 
edification,  not  for  destruction. 

NOTE. 

5,  6,  7  ' 'a8o'x</xo(,  translated  here  "  reprobates,"  it  is  plain  in  these  three  verses 
has  no  such  signification,  reprobation  being  very  remote  from  the  argument  the 
apostle  is  here  upon  ;  hut  the  word  aooKz/nof  is  here  used  for  cue  that  cannot 
give  proof  of  Christ  being  in  him  ;  one  that  is  destitute  of  a  supernalural  power  : 
for  thus  stands  St.  Paul's  discourse,  ver.  3,  iiri)  inxi/xi^v  ^rilun,  ver.  6,  ■/.i6ai(rBi  on 
tuxiio^ifioi  ifffjih,  "  Since  you  seek  a  proof,  you  shall  know  that  I  am  not  de- 
stitute of  a  proof." 


Chap.  XIII.  //.  Corinthians,  !243 

SECTION  V. 

CHAPTER  XIII.  11—14. 

CONCLUSION. 

TEXT. 

11  Finally,  brethren,  fare\rell.  Be  perfect,  be  of  good  comfort,  be  of 
one  mind,  live  in  peace ;  and  the  God  of  love  and  peace  shall  be  with 
you. 

12  Greet  one  another  with  an  holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost,  be  with  you  all.     Amen. 

PARAPHRASE. 

11  Finally,  brethren,  farewell:  bring  yourselves  into  one  well- 
united,  firm,  un-jarring  society^;  be  of  good  comfort;  be 
of  one  mind ;   live  in  peace,  and  the  God  of  love  and  peace 

12  shall  be  with  you.    Salute  one  another  with   an   holy  kiss: 

13  All   the  saints  .salute  you.     The  grace  of  our  Lord  Jesus 

14  Christ,  and  the  love  of  God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all.     Amen. 

NOTE. 
11  •  The  same  that  he  exhorts  them  to   in  the  beginning  of  the  first  epistle, 
ch.  i.  ver.  10. 


r2 


PARAPHRASE  AND  NOTES 


EPISTLE  OF  ST.  PAUL 


ROMANS. 


THE 


EPISTLE  OF  ST.  PAUL 


ROMANS 


WRIT  IN  THK  YEAR  OF  OUR  LORD  J7,  OF  NERO  3. 


SYNOPSIS. 

Before  we  take  into  consideration  the  epistle  to 
the  Romans  in  particular,  it  may  not  be  amiss  to 
premise,  that  the  miraculous  birth,  life,  death,  resur- 
rection, and  ascension  of  our  Lord  Jesus  Christ,  were 
all  events  that  came  to  pass  within  the  confines  of 
Judea ;  and  that  the  ancient  writings  of  the  Jewish  na- 
tion, allowed  by  the  Christians  to  be  of  divine  original, 
were  appealed  to,  as  witnessing  the  truth  of  liis  mission 
and  doctrine  ;  whereby  it  was  manifest,  that  the  Jews 
were  the  depositaries  of  the  proofs  of  the  Christian  reli- 
gion. This  could  not  choose  but  give  the  Jews,  who 
were  owned  to  be  the  people  of  God,  even  in  the  days 
of  our  Saviour,  a  great  authority  among  the  convert 
Gentiles,  who  knew  nothing  of  the  Messiah,  they  were 
to  believe  in,  but  what  they  derived  from  that  nation 
out  of  which  he  and  his  doctrine  sprung.     Nor  did  the 


248  Synopsis. 

Jews  fail  to  make  use  of  this  advantage  several  ways, 
to  the  disturbance  of  the  Gentiles  that  embraced  Chri- 
stianity. The  Jews,  even  those  of  them  that  received 
the  Gospel,  were,  for  the  most  part,  so  devoted  to  the 
law  of  Moses  and  their  ancient  rites,  that  they  could, 
by  no  means  bring  themselves  to  think  that  they  were 
to  be  laid  aside.  They  were,  every  where,  stiff  and 
zealous  for  them,  and  contended  that  they  were  neces- 
sary to  be  observed,  even  by  Christians,  by  all  that  pre- 
tended to  be  the  people  of  God,  and  hoped  to  be 
accepted  by  him.  This  gave  no  small  trouble  to  the 
newly-converted  Gentiles,  and  was  a  great  prejudice  to 
the  Gospel,  and  therefore  we  find  it  complained  of  in 
more  places  than  one;  vid.  Acts  xv.  1.  2  Cor.  xi.  3. 
Gal.  ii.  4,  and  v.  1,  10,  12.  Phil.  iii.  2.  Col.  ii.  4,  8, 
16.  Tit.  i.  10,  11,  14,  he.  This  remark  may  serve  to 
give  light,  not  only  to  this  epistle  to  the  Romans,  but 
to  several  other  of  St.  Paul's  epistles,  written  to  the 
churches  of  converted  Gentiles. 

As  to  this  epistle  to  the  Romans,  the  apostle^s  prin- 
cipal aim  in  it  seems  to  be,  to  persuade  them  to  a  steady 
perseverance  in  the  profession  of  Christianity,  by  con- 
vincing them  that  God  is  the  God  of  the  Gentiles  as 
well  as  of  the  Jews  ;  and  that  now,  under  the  Gospel, 
there  is  no  difference  between  Jew  and  Gentile.  This 
he  does  several  ways. 

1.  By  showing  that,  though  the  Gentiles  were  very 
sinful,  yet  the  Jews,  who  had  the  law,  kept  it  not,  and 
so  could  not,  upon  account  of  their  having  the  law 
(which  being  broken,  aggravated  their  faults,  and  made 
them  as  far  from  righteous  as  the  Gentiles  themselves) 
have  a  title  to  exclude  the  Gentiles  from  being  the 
people  of  God  under  the  Gospel. 

2.  That  Abraham  was  a  father  of  all  that  believe,  as 
well  uncircumcised  as  circumcised  ;  so  that  those  that 
walk  in  the  steps  of  the  faith  of  Abraham,  though  un- 
circumcised, are  the  seed  to  which  the  promise  is  made, 
and  shall  receive  the  blessing. 

5.  That  it  was  the  purpose  of  God,  from  the  be- 
ginning, to  take  the  Gentiles  to  be  his  people  under  the 
Messias,  in  the  place  of  the  Jews,  who  had  been  so 


Synopsis.  ^i49 

till  that  time,  but  were  then  nationally  rejected,  because 
they  nationally  rejected  the  Messias,  whom  he  sent  to 
them  to  be  their  King  and  Deliverer,  but  was  received 
by  but  a  very  small  number  of  them,  which  remnant 
was  received  into  the  kingdom  of  Christ,  and  so  con- 
tinued to  be  his  people,  with  the  convertedGentiles,  who 
altogether  made  now  the  church  and  people  of  God. 

4.  That  the  Jewish  nation  had  no  reason  to  complain 
of  any  unrighteousness  in  God,  or  hardship  from  him, 
in  their  being  cast  off  for  their  unbelief,  since  they  had 
been  warned  of  it,  and  they  might  find  it  threatened 
in  their  ancient  prophets.  Besides,  the  raising  or  de- 
pressing of  any  nation  is  the  prerogative  of  God's 
sovereignty.  Preservation  in  the  land,  that  God  has 
given  them,  being  not  the  right  of  any  one  race  of  men, 
above  another.  And  God  might,  when  he  thought  fit, 
reject  the  nation  of  the  Jews,  by  the  same  sovereignty 
whereby  he  at  first  chose  the  posterity  of  Jacob  to  be 
his  people,  passing  by  other  nations,  even  such  as 
descended  from  Abraham  and  Isaac  :  but  yet  he  tells 
them,  that  at  last  they  shall  be  restored  again. 

Besides  the  assurance  he  labours  to  give  the  Romans, 
that  they  are,  by  faith  in  Jesus  Christ,  the  people  of 
God,  without  circumcision,  or  other  observances  of  the 
Jews,  whatever  they  may  say,  (which  is  the  main  drift 
of  this  epistle,)  it  is  farther  remarkable,  that  this  epistle 
being  writ  to  a  church  of  Gentiles,  in  the  metropolis 
of  the  Roman  empire,  but  not  planted  by  St.  Paul  him- 
self, he,  as  apostle  of  the  Gentiles,  out  of  care  that 
they  should  rightly  understand  the  Gospel,  has  woven 
into  his  discourse  the  chief  doctrines  of  it,  and  given 
them  a  comprehensive  view  of  God's  dealing  with  man- 
kind, from  first  to  last,  in  reference  to  eternal  life. 
The  principal  heads  whereof  are  these  : 

That,  by  Adam's  transgression,  sin  entered  into  the 
world,  and  death  by  sin,  and  so  death  reigned  over  all 
men,  from  Adam  to  Moses. 

That,  by  Moses,  God  gave  the  children  of  Israel 
(who  were  his  people,  i.  e.  owned  him  for  their  God, 
and  kept  themselves  free  from  the  idolatry  and  revolt 
of  the  heathen  world)  a  law,  which  if  they  obeyed  they 


250  Synopsis. 

should  have  life  thereby,  i.  e.  attain  to  immortal  life, 
which  had  been  lost  by  Adam's  transgression. 

That  though  this  law,  which  was  righteous,  just,  and 
good,  were  ordained  to  life,  yet,  not  being  able  to  give 
strength  to  perform  what  it  could  not  but  require,  it 
failed,  by  reason  of  the  weakness  of  human  nature,  to 
help  men  to  life.  So  that,  though  the  Israelites  had 
statutes,  which  if  a  man  did,  he  should  live  in  them  ; 
yet  they  all  transgressed,  and  attained  not  to  righteous- 
ness and  life,  by  the  deeds  of  the  law. 

That,  therefore,  there  was  no  way  to  life  left  to  those 
under  the  law,  but  by  the  righteousness  of  faith  in  Jesus 
Christ,  by  which   faith   alone  they  were  that  seed  of 
Abraham,  to  whom  the  blessing  was  promised. 
This  was  the  state  of  the  Israelites. 

As  to  the  Gentile  world,  he  tells  them, 

That,  though  God  made  himself  known  to  them,  by 
legible  characters  of  his  being  and  power,  visible  in 
the  works  of  the  creation,  yet  they  glorified  him  not, 
nor  were  thankful  to  him  ;  they  did  not  own  nor 
worship  the  one,  only,  true,  invisible  God,  the  Creator 
of  all  things,  but  revolted  from  him,  to  gods  set  up  by 
themselves,  in  their  own  vain  imaginations,  and  wor- 
shipped ^stocks  and  stones,  the  corruptible  images  of 
corruptible  things. 

That,  they  having  thus  cast  off  their  allegiance  to 
him,  their  proper  Lord,  and  revolted  to  other  gods, 
God,  therefore,  cast  them  off,  and  gave  them  up  to 
vile  affections,  and  to  the  conduct  of  their  own  dark- 
ened hearts,  which  led  them  into  all  sorts  of  vices. 

That  both  Jews  and  Gentiles,  being  thus  all  under 
sin,  and  coming  short  of  the  glory  of  God,  God,  by 
sending  his  Son  Jesus  Christ,  shows  himself  to  be  the 
God  both  of  the  Jews  and  Gentiles,  since  he  justifieth 
the  circumcision  by  faith,  and  the  uncircumcision 
through  faith,  so  that  all  that  believe  are  freely  justified 
by  his  grace. 

That  though  justification  unto  eternal  life  be  only  by 
grace,  through  faith  in  Jesus  Christ,  yet  we  are,  to  the 


Sj/7iopsis.  251 

utmost  of  our  power,  sincerely  to  endeavour  after 
rigiiteousness,  and  from  our  hearts  obey  the  precepts 
of  the  Gospel,  whereby  we  become  the  servants  of 
God  ;  for  his  servants  we  are  whom  we  obey,  whether 
of  sin  unto  death,  or  obedience  unto  righteousness. 

These  are  but  some  of  the  more  general  and  com- 
prehensive heads  of  the  Christian  doctrine,  to  be  found 
in  this  epistle.  The  design  of  a  Synopsis  will  not  per- 
mit me  to  descend  more  minutely  to  particulars.  But 
this  let  me  say,  that  he,  that  would  have  an  enlarged 
view  of  true  Christianity,  will  do  well  to  study  this 
epistle. 

Several  exhortations,  suited  to  the  state  that  the 
Christians  of  Rome  were  then  in,  make  up  the  latter 
part  of  the  epistle. 

This  epistle  was  writ  from  Corinth,  the  year  of  our 
Lord,  according  to  the  common  account,  57,  the 
third  year  of  Nero,  a  little  after  the  Second  Epistle 
to  the  Corinthians. 


252  Romans.  Chap.  I. 

SECTION  I. 
CHAPTER  I.  1—15. 

CONTENTS. 
Introduction,  with  his  profession  of  a  desire  to  see  them, 

TEXT. 

1  Paulj  a  servant  of  Jesus  Christ,  called  to  be  an  apostle,  separated 
unto  the  Gospel  of  God, 

2  (Which  he  had  promised  afore,  by  his  prophets,  in  the  Holy  Scrip- 
tures), 

3  Concerning  his  Son  Jesus  Christ  our  Lord,  (which  was  made  of  the 
seed  of  David,  according  to  the  flesh  ; 

4  And  declared  to  be  the  Son  of  God  ^vith  power,  according  to  the 
spirit  of  holiness,  by  the  resurrection  from  the  dead  : 

PARAPHRASE. 

1  Paul,  a  servant  of  Jesus  Christ,  called  ^  to  be  an  apostle,  sepa- 

2  rated  ^  to  the  preaching  of  the  Gospel  of  God  (Which  he  had 
heretofore  promised,  by  his  prophets,  (in  the  Holy  Scriptures) 

3  Concerning  his  Son  Jesus  Christ  our  Lord ;  (who  according 
to  the  flesh,  i.  e.  as  to  the  body,  which  he  took  in  the  womb  of 
the  Blessed  Virgin,  his  mother,  was  of  the'posterity  and  lineage 

4  of  David  '^ ;  According  to  the  spirit  of  holiness  '^,  i.  e.  as  to  that 
more  pure  and  spiritual  part,  which  in  him  over-ruled  all,  and 
kept  even  his  frail  flesh  holy  and  spotless  from  the  least  taint  of 
sin '',  and  was  of  another  extraction,  with  most  mighty  power  *^, 
declared"  to  be  the  Son  of  God,  by  his  resui*rection  from  the 

NOTES. 

1  »  "  Called."     The  maimer  of  liis  being  called,  see  Acts  ix.  1 — 22. 
••  Separated,  vid.  Acts  xiii.  2. 

3  '  "  Of  David,"  and  so  would  have  been  registered  of  the  house  and  lineage  of 
David,  as  both  hi.s  mother  and  reputed  father  were,  if  there  had  been  another 
tax  in  his  days.     Vid.  Luke  ii.  4.  Matth.  xiii.  55. 

4  "I  "  According  to  the  spirit  of  holiness,"  i.s  here  manifestly  opposed  to,  "  ac- 
cording to  the  flesh,"  in  the  foregoing  verse,  and  so  must  mean  that  more  pure 
and  spiritual  part  in  him,  which,  by  divine  extraction,  he  had  immediately  from 
God  :  unless  this  be  so  understood,  the  antithesis  is  lost. 

«  See  paraphrase,  chap.  viii.  3. 

f 'Ev  Suva/te<,  with  power:  he  that  will  read  in  the  original  what  St.  Paul  says, 

Eph.  i.  19,20,  of  the  power,  which  God  exerted,  in  raising  Christ  from  the 

dead,  will  hardly  avoid  thinking  that  he  there  sees  St.  Paul  labouring  for  words 

to  express  the  greatness  of  it. 

b"  Declared"  does  not  exactly  answer  the  word  in  the  original,  nor  is  it, 

perliaps,  easy  to  find  a  word  in  English,  that  perfectly  answers  ipiffHtrts  in  the 


Chap.  I.  Romans,  Q53 

TEXT. 

5  By  whom  vre  have  received  grace  and  apostleship,  for  ol)edience  to 

the  faith  among  all  nations,  for  his  name ; 
C  Among  whom  are  ye  also  the  called  of  Jesus  Christ.) 

7  To  all  that  be  in  Rome,  beloved  of  God,  called  to  be  saints  :  Grace 
to  you,  and  peace  from  God  our  Father,  and  the  Lord  Jesus  Christ. 

8  First,  I  thank  my  God  through  Jesus  Christ  for  you  all,  that  your 
faith  is  spoken  of  throughout  the  whole  world. 

9  For  God  is  my  witness,  whom  I  serve  with  my  spirit,  in  the  Gospel 
of  his  Son,  that  without  ceasing  I  make  mention  of  you  ahvays  in  my 
prayers  ; 

10  Making  request  (if  by  any  means  now  at  length  I  might  have  a 
prosperous  journey,  by  the  will  of  God)  to  come  unto  you. 

1 1  For  I  long  to  see  you,  that  I  may  impart  unto  you  some  spiritual 
gift,  to  the  end  you  may  be  established ; 


PARAPHRASE. 

5  dead  ;  By  whom  I  have  received  favour,  and  the  office  of  an 
apostle,  for  the  bringing  of  the  Gentiles,  everv  where,  to  the 

6  obedience  of  faith,  which  I  preach  in  his  name;  Of  which 
number^,  i.  e.  Gentiles,  that  I  am  sent  to  preach  to,  are  ye 

7  who  are  already  called ',  and  become  Christians.)  To  all  the 
beloved  of  God  ',  and  called  to  be  saints,  who  are  in  Rome, 
favour  and  peace  be  to  you  from  God  our  Father,  and  the 

8  Lord  Jesus  Christ.  In  tlie  first  place,  I  thank  my  God 
through  Jesus  Christ  for  you  all,  that  your  faith  is  spoken 

9  of  throughout  the  whole  world.  For  God  is  mv  witness, 
whom  I  serve  with  the  whole  bent  of  my  mind,  in  preachino- 
the  Gospel  of  his  Son,  that  without  ceasing  I  constantly  make 

10  mention  of  you  in  my  prayers.     Requesting  (if  it  be  God's 
will,  that  I  may  now  at  length,  if  possible,  have  a  good  op- 

11  portunity)  to  come  unto  you.     For  I  long  to  see  you,  that 
I  may  communicate  to  you  some  spiritual  gift '',  for  your  esta- 

NOTES. 

.stnse  the  apostle  u>c.s  it  here;  o^/,'siv  sinuifies  properly  to  bound,  terminate,  or 
circumscribe  ;  by  which  terminatioti  the  figure  of  things  sensible  is  made,  and 
they  are  known  to  be  of  this,  or  that  race,  and  are  distinguished  from  others. 
Thus  St.  Paul  takes  Christ's  resurrection  from  the  dead,  and  his  entering;  into 
immortality,  to  be  the  most  eminent  and  characteristical  mark,  whereby  Christ 
is  certainly  known,  and  as  it  were  determined  to  be  the  Son  of  God. 
6  •»  To  take  the  thread  of  St.  Paul's  words  here  right,  all  from  the  word  Lord  in 
the  middle  of  ver.  3,  to  the  beginning  of  this  7th,  must  be  read  as  a  parenthesis. 
6  and  7  '  "  Called  of  Jesus  Christ ;  called  to  be  saints  ;  beloved  of  God  ;"  are  but 
different  expressions  for  professors  of  Christianity. 
11  ''"  Spiritual  gift."     If  any  one  desire  to  know  more  particularly  the  spiritual 
gifts,  he  may  read  1  Cor.  xii. 


254  Romans.  Chap.  I. 

TEXT. 

12  That  is,  that  I  may^  be  comforted  together  with  you,  by  the  mutual 
faith  both  of  you  and  me. 

13  Now  I  would  not  have  you  ignoraut,  brethren,  that  oftentimes  I 
purposed  to  come  unto  you  (but  was  let  hitherto)  that  I  might  have 
some  fruit  among  you  also,  even  as  among  other  Gentiles. 

14  I  am  debtor  both  to  the  Greeks  and  to  the  barbarians,  both  to  the 
wise  and  to  the  unwise. 

15  So,  as  much  as  in  me  is,  I  am  ready  to  preach  the  Gospel  to  you 
that  are  at  Rome  also. 

PARAPHRASE. 

12  blishment'in  the  faith;  That  is"',  that,  when  I  am  among 
you,  I  may  be  comforted  togetlier  with  you,  both  with  your 

13  faith  and  my  own.  This  I  think  fit  you  should  know,  bre- 
thren, that  I  often  purposed  to  come  unto  you,  that  I  may 
have   some  fruit  of  my  ministry   among  you   also,  even  as 

14  among  other  Gentiles.  I  owe  what  service  I  can  do  to  the 
Gentiles  of  all  kinds,  whether  Greeks  or  barbarians,  to  both 
the  more  knowing  and  civilized,  and  the  uncultivated  and  ig- 

15  norant;  So  that,  as  much  as  in  me  lies,  I  am  ready  to  preach 
the  Gospel  to  you  also,  who  are  at  Rome. 


NOTES. 

'  "  Establi-shment."  The  Jews  were  the  worshippers  of  the  true  God,  and  had 
been,  for  many  a^es,  his  people ;  this  could  not  be  denied  by  the  Christians. 
Whereupon  they  were  very  apt  to  persuade  the  convert  Gentiles,  tiiat  the 
Messias  was  promised,  and  sent,  to  the  Jewish  nation  alone,  and  that  the  Gen- 
tiles could  claim  or  have  no  benefit  by  him;  or,  if  they  were  to  receive  any 
benefit  by  the  Messias,  they  were  yet  bound  to  observe  the  law  of  Moses,  which 
was  the  way  of  worship  which  God  had  prescribed  to  his  people.  This,  in 
several  places,  very  much  shook  the  Gentile  converts.  St.  Paul  makes  it  (as  we 
have  already  observed)  his  business,  in  this  epistle,  to  prove,  that  the  Messias 
was  iuteuded  for  the  Gentiles  as  much  as  for  the  Jews;  and  that,  to  make  any 
one  partaker  of  the  benefits  and  privileges  of  the  Gospel,  there  was  nothing  more 
required,  but  to  believe  and  obey  it :  And  accordingly,  here  in  the  entrance  of  the 
epistle,  he  wishes  to  come  to  Rome,  that,  by  imparting  some  miraculous  gifts 
of  the  Holy  Ghost  to  them,  they  might  be  established  in  the  true  notion  of 
Christianity,  against  all  attempts  of  the  Jews,  who  would  either  exclude  them 
from  the  privileges  of  it,  or  bring  them  under  the  law  of  Moses.  So,  where 
St.  Paul  expresses  his  care,  that  the  Colossians  should  be  established  in  the  faith. 
Col.  ii.  7,  it  is  visible,  by  the  context,  that  what  he  opposed  was  Judaism. 
12  "•  •'  That  is."  St.  Paul,  in  the  former  verse,  had  said  tliat  he  desired  to  come 
amongst  them,  to  establish  them;  in  these  words,  "  that  is,"  he  explains,  or 
as  it  were  recalls  what  he  had  said,  that  he  might  not  seem  to  think  them  not 
sufficiently  instructed  or  established  in  the  faith,  and  therefore  turns  the  end  of 
his  coming  to  them,  to  their  mutual  rejoicing  ia  one  another's  faitli,  when  he 
and  they  came  to  see  and  know  one  another. 


Chap.  I.  Romans.  255 


SECTION  II. 
CHAPTER  I.  16.— II.  29. 

CONTENTS. 

St.  Paul,  in  this  section,  shows,  that  the  Jews  exclude  them- 
selves from  being  the  people  of  God.  under  the  Gospel,  by  the 
same  reason  that  they  would  have  the  Gentiles  excluded. 

It  cannot  be  sufficiently  admired  how  skilfully,  to  avoid  offend- 
ing those  of  his  own  nation,  St.  Paul  here  enters  into  an  argument, 
so  unpleasing  to  the  Jews,  as  this  of  persuading  them  that  the 
Gentiles  had  as  good  a  title  to  be  taken  in  to  be  the  people  of 
God,  under  tlie  Messias,  as  they  themselves,  which  is  the  main 
design  of  this  epistle. 

In  this  latter  part  of  the  first  chapter  he  gives  a  description  of 
the  Gentile  world,  in  very  black  colours,  but  very  adroitly  inter- 
weaves such  an  apology  for  them,  in  respect  of  the  Jews,  as  was 
sufficient  to  beat  that  assuming  nation  out  of  all  their  pretences  to 
a  right  to  continue  to  be  alone  the  people  of  God,  with  an  exclu- 
sion of  the  Gentiles.  This  may  be  seen,  if  one  carefully  attends 
to  the  particulars  that  he  mentions  relating  to  the  Jews  and 
Gentiles ;  and  observes  how,  what  he  says  of  the  Jews,  in  the 
second  chapter,  answers  to  what  he  had  charged  on  the  Gentiles, 
in  the  first.  For  there  is  a  secret  comparison  of  them,  one  with 
another,  runs  through  these  two  chapters,  which,  as  soon  as  it 
comes  to  be  minded,  gives  such  a  light  and  lustre  to  St.  Paul's 
discourse,  that  one  cannot  but  admire  the  skilful  turn  of  it,  and 
look  on  it  as  the  most  soft,  the  most  beautiful,  and  most  pressing 
argumentation  that  one  shall  any  where  meet  with  altogether; 
since  it  leaves  the  Jews  nothing  to  .say  for  themselves,  why  they 
should  have  the  privilege  continued  to  them,  under  the  Gospel,  of 
being  alone  the  people  of  God.  Ail  the  tilings  they  stood  upon, 
and  boasted  in,  giving  them  no  preference,  in  this  respect,  to  the 
Gentiles,  nor  any  ground  to  judge  them  to  be  incapable  or  un- 
worthy to  be  their  teUow-subjects,  in  the  kingdom  of  the  Messias. 
This  is  what  he  says,  speaking  of  them  nationally.  But  as  to 
every  one's  personal  concerns  in  a  future  state,  he  assures  them, 
both  Jews  and  Gentiles,  that  the  unrighteous  of  both  nations, 
whether  admitted  or  not  into  the  visible  communion  of  the 
people  of  God,  are  liable  to  condemnation.  Those  who  have 
sinned  without  Jaw.  shall  perish  without  law  ;  and  those  who 
have  sinned  in  the  law,  shall  be  judged,  ?.  e.  condemned  bv  the 
law. 


056  Romans.  Chap.  I. 

Perhaps  some  readers  will  not  think  it  superfluous,  if  I  give  a 
short  draught  of  St.  Paul's  management  of  himself  here,  for  allay- 
ing the  sourness  of  the  Jews  against  the  Gentiles,  and  their  offence 
at  the  Gospel,  for  allowing  any  of  them  place  among  the  people  of 
God,  under  the  jVIessias. 

After  he  had  declared  that  the  Gospel  is  the  power  of  God  unto 
salvation,  to  those  who  beheve,  to  the  Jew  first,  and  also  to  the 
Gentile,  and  that  the  way  of  this  salvation  is  revealed  to  be  by 
the  righteousness  of  God,  which  is  by  faith  ;  he  tells  them,  that  the 
wrath  of  God  is  also  now  revealed  against  all  atheism,  polytheism, 
idolatry,  and  vice  whatsoever,  of  men  holding  the  truth  in  un- 
righteousness, because  they  might  come  to  the  knowledge  of  the 
true  God,  by  the  visible  works  of  the  creation  ;  so  that  the  Gentiles 
Avere  without  excuse,  for  turning  from  the  true  God  to  idolatry, 
and  the  worship  of  false  gods,  whereby  their  hearts  were  dark- 
ened, so  that  they  were  without  God  in  the  world.  Wherefore, 
God  gave  them  up  to  vile  affections,  and  all  manner  of  vices,  in 
which  state,  though,  by  the  light  of  nature,  they  know  what  was 
right,  vet  understanding  not  that  such  things  were  worth}'  of  death, 
thev  not  only  do  them  themselves,  but,  abstaining  from  censure, 
live  fairlv  and  in  fellowship  with  those  that  do  them.  Whereupon 
he  tells  the  Jews  that  they  are  more  inexcusable  than  the  heathen, 
in  that  they  judge,  abhor,  and  have  in  aversion  the  Gentiles,  for 
what  they  themselves  do  with  greater  provocation.  Their  censure 
and  judgment  in  the  case  is  unjust  and  wrong ;  but  the  judgment 
of  God  is  alwavs  right  and  just,  which  will  certainly  overtake 
those  who  judge  others  for  the  same  things  they  do  themselves, 
and  do  not  consider  that  God's  forbearance  to  them  ought  to  bring 
them  to  repentance.  For  God  will  render  to  every  one  according 
to  his  deeds :  to  those  that  in  meekness  and  patience  continue  in 
well-doing,  everlasting  life ;  but  to  those  who  are  censorious, 
proud,  and  contentious,  and  will  not  obey  the  Gospel,  condemna- 
tion and  \\Tath  at  the  day  of  judgment,  whether  they  be  Jews  or 
Gentiles ;  for  God  puts  no  difference  between  them.  Thou,  that 
art  a  Jew,  boastest  that  God  is  thy  God  ;  that  he  has  enlightened 
thee  by  the  law  that  he  himself  gave  thee  from  heaven,  and  hath, 
by  that  immediate  revelation,  taught  thee  what  things  are  excellent, 
and  tend  to  life,  and  what  are  evil,  and  have  death  annexed  to 
them.  If,  therefore,  thou  transgressest,  dost  not  thou  more  dis- 
honour God  and  provoke  him,  than  a  poor  heathen,  that  knows 
not  God,  nor  that  the  things  he  doth  deserve  death,  which  is  their 
reward  ?  Shall  not  he,  if,  by  the  light  of  nature,  he  do  what  is 
conformable  to  the  revealed  law  of  God,  judge  thee,  who  hast 
received  that  law  from  God  by  revelation,  and  breakest  it  ?  Shall 
not  this,  rather  than  circumcision,  make  him  an  Israelite .'  For 
he  is  not  a  Jew,  ?.  e.  one  of  God's  people,  who  is  one  outwardly, 
by  circumcision  of  the  flesh  ;  but  he  that  is  one  inwardly,  by  the 
circumcision  of  the  heart. 


Chap.  I.  Romans.  257 

TEXT. 

16  For  I  am  not  ashamed  of  the  Gospel  of  Christ :  for  it  is  the  power 
of  God  unto  salvation,  to  every  one  that  believeth  ;  to  the  i^y^^  first, 
and  also  to  the  Greek. 

17  For  therein  is  the  righteousness  of  God  revealed  from  faith  to  faith  : 
as  it  is  written,  The  just  shall  live  by  faith, 

18  For  the  wrath  of  God  is  revealed  from  heaven,  against  all  ungodliness 
and  unrighteousness  of  men,  who  hold  the  truth  in  unrighteousness, 

PARAPHR.'\SE. 

16  For  I  am  not  ashamed  to  preach  the  Gospel  of  Christ,  even 
at  Rome  itself,  that  mistress  of  the  world  :  for,  whatever  it 
may  be  thought  of  there  ^,  by  that  vain  and  haughty  people, 
it  is  that  wherein  God  exerts  himself,  and  shows  his  power  ^, 
for  the  salvation  of  those  who  believe,  of  the  Jews  in  the 

17  first  *^  place,  and  also  of  the  Gentiles.  For  therein  is  the 
righteousness ',  which  is  of  the  free  grace  of  God,  through 
Jesus  Christ,  revealed  to  be  wholly  by  faith  ^,  as  it  is  written, 

18  The  just  shall  live  by  faith.  And  it  is  no  more  than  need,  that 
the  Gospel,  wherein  the  righteousness  of  God,  by  faith  in 
Jesus  Christ,  is  revealed,  should  be  preached  to  you  Gentiles, 
since  the  wrath  of  God  is  now  revealed  *^  from  heaven,  by 

NOTES. 

Ifi  t.  Vid.  ver.  22,  and  1  Cor.  i,  21. 
b  Vid.Eph.  i.l9. 

'  "  First,"     The  Jews  had  the  first  oflers  of  the  Gospel,  and  were  always  con- 
sidered as  those,  who  were  first  regarded  in  it.    Vid.  Luke  xxiv.  47,  Matth.x.  6, 
and  XV.  24.  Acts  siii.  46,  and  xvii.  2. 
17  *  Aixaios-i;/!?  0EoD,  "  the  righteousness  of  God,"  called  so,  because  it  is  a  righteons- 
ness  of  his  contrivance,  and  his  bestowing.     It  is  God  that  justificth,  chap.  iii. 
21—24,  26,  .30,  and  viii,  33.     Of  which  St.  Paul  speaks  thus,  Phil.  iii.  9,  "  Not 
haring  mine  own  righteousness,  which  is  of  the  law,  but  that  whicii  is  through 
the  faith  of  Christ,  the  righteousness  which  is  of  God  by  faith." 
'  "From  faith  to  faith."     The  design  of  St.  Paul  here  being  to  show,  that  neither 
Jews  nor  Gentiles  could,  by  works,  attain  to  righteousness,  j.  e.  such  a  perfect 
and  complete  obedience,  whereby  they  could  be  justified,  which  he  calls,  "  their 
own  righteousness,"  ch.  x.  3.     He  here  tells  them,  that  in  the  Gospel  the 
righteousness  of  God,  i.  e.  the  righteousness,  of  which  he  is  the  author,  and 
which  he  accepts,  in  the  way  of  his  own  appointment,  is  revealed  from  faith  to 
faitli,  i.e.  to  be  all  through,  from  one  end  to  the  other,  founded  in  faith.     If 
this  be  not  the  sense  of  this  phrase  here,  it  will  be  hard  to  make  the  following 
words,  as  it  is  written.  The  just  shall  live  by  faith,  cohere  :  but  thus  they  have 
an  easy  and  natural  connexion,  viz.  whoever  are  justified  either  before,  without, 
or  under  the  law  of  Moses,  or  under  the  Gospel,  are  justified,  not  by  works,  hut 
by  faith  alone.     Vid.  Gal.  iii.  11,  which  clears  this  interpretation.     The  same 
figure  of  speaking  St.  Paul  uses  in  other  places,  to  the  same  purpose  ;  cli.  vi.  19, 
"Servants  to  iniquity  unto  iniquity;"  ?.  e.  wholly  to  iniquity;  2  Cor.  iii.  18, 
"  From  glory  to  glory,"  i.  e.  wholly  glorious. 
18  ^"  Now  revealed."     Vid.  Acts  xvii.  30,  31,  "God  now  commandeth  all  men, 
every  where,  to  repent,  because  lie  liath  ajn>oinfed  a  day,  in  whicli  he  will  judge 
VOL.  VIII.  S 


«58  Romans,  Chap.  I. 

ITXT. 

19  Because  that  which  may  be  known  of  God  is  manifest  in  them  ;  for 
God  hath  showed  it  unto  them. 

20  For  the  invisible  things  of  him,  from  the  creation  of  the  world,  are 
clearly  seen,  being  understood  by  the  things  that  are  made,  erenhis 
eternal  power  and  Godhead  ;  so  that  they  are  without  excuse  : 

21  Because  that,  when  they  knew  God,  they  glorified  him  not  as  God, 


PARAPHRASE. 

Jesus  Christ,  against  all    ungodliness  °  and  unrighteousness 
of  men  ^,  who  live  not  up  to  the  light  that  God  has  given 

19  them'.  Because  God,  in  a  clear  manifestation  of  himself 
amongst  them,  has  laid  before  them,  ever  since  the  creation  of 

20  the  world,  his  divine  nature  and  eternal  power ;  So  that  what 
is  to  be  known,  of  his  invisible  being,  might  be  clearly  dis- 
covered and  understood  from  the  visible  beauty,  order,  and 
operations,  observable  in  the  constitution  and  parts  of  the  uni- 
verse, by  all  those  that  would  cast  their  regards,  and  apply  their 
minds'"  that  way;  insomuch  that  they  are  utterly  without  ex- 

21  cuse:  For  thatj  when  the  Deity  was  so  plainly  discovered  to 
them,  yet  they  glorified  him  not,  as  was  suitable  to  the  excel- 
lency of  his  divine  nature  :  nor  did  they,  with  due  thankful- 

NOTES. 

the  world  in  righteousness,  by  the  man  whom  he  hath  ordained."  These 
words  of  St.  Paul  to  the  Athenians,  give  light  to  these  here  to  the  Romans.  A 
life  again  after  death,  and  a  day  of  judgment,  wherein  men  should  be  all  brought 
to  receive  sentence,  according  to  what  they  had  done,  and  be  punished  for  their 
misdeeds,  was  what  was  before  unknown,  and  was  brought  to  light  by  the  revela- 
tion of  the  Gospel  from  heaven,  2  Tim.  i.  10.  Matth.  xiii.40,  &c.  Lukexiii.  27, 
and  Rom.  ii.  5,  he  calls  the  day  of  judgment  the  day  of  wrath,  consonant  to  his 
saying  here,  the  wrath  of  God  is  revealed, 

g'Ao-f'ffiav,  "ungodliness,"  seems  to  comprehend  the  atheism,  polytheism,  and 
idolatry  of  the  heathen  world,  as  a3;x/ai',  "  unrighteousness,"  their  other  mis- 
carriages and  vicious  lives,  according  to  which  they  are  distinctly  threatened  by 
St.  Paul,  in  the  following  verses.  The  same  appropriation  of  these  words,  I 
think,  may  be  observed  in  other  parts  of  this  epistle. 

••  "  Of  men,"  i.  e.  of  all  men,  or  as  in  the  xviith  of  Acts,  before  cited,  "  all  men, 
every  v/here,"  i.  e.  all  men  of  all  nations  :  before  it  was  only  to  the  children  of 
Israel,  that  obedience  and  transgression  were  declared  and  [)roposed,  as  terms 
of  life  and  death. 

'  "  Who  hold  the  truth  in  unrighteousness,"  i.  e.  who  are  not  wholly  without 
the  truth,  but  yet  do  not  follow  what  they  have  of  it,  but  lix-e  contrary  to  that 
truth  they  do  know,  or  neglect  to  know  what  they  might.  This  is  evident  from 
the  next  words,  and  for  the  same  reason  of  God's  wrath,  given,  chap.  ii.  8,  iu 
these  words,  ••'  who  do  not  obey  the  truth,  but  obey  unrighteousness." 
20  ''  St.  Paul  says,  vooif/zfKz  x«9opaT«(,  if  they  are  minded,  they  are  seen  :  tlie  invisible 
things  of  God  lie  within  the  reach  and  discovery  of  men's  reason  and  nnderstand- 
ingfi,  but  yet  they  must  exercise  their  faculties  and  employ  their  mind;*  abont 
them. 


Chap.  I.  Romaiis.  259 

TEXT, 
neither  were  thankful ;  but  became  vain  in  their  imaginations,  and 
their  foolish  heart  was  darkened. 

22  Professing  themselves  to  be  wise,  they  became  fools, 

23  And  changed  the  glory  of  the  uncorruptible  God  into  an  image, 
made  like  to  corruptible  man,  and  to  birds,  and  four-footed  beasts, 
and  creeping  things. 

24  Wherefore  God  also  gave  them  up  to  uncleanness,  through  the  lusts 
of  their  own  hearts,  to  dishonour  their  own  bodies  between  themselves ; 

25  Who  changed  the  truth  of  God  into  a  lie,  and  worshipped  and  served 
the  creature  more  than  the  Creator,  who  is  blessed  for  ever.     Amen. 

26  For  this  cause  God  gave  them  up  unto  ^-ile  affections  :  for  even  their 
women  did  change  the  natural  use  into  that  which  is  against  nature  : 

PARAPHRASE. 

ness,  acknowledge  him  as  the  author  of  their  being,  and  the 
giver  of  all  the  good  they  enjoyed :  but,  following  the  vain 
fancies  of  their  own  vain '  minds,  set  up  to  themselves  fictitious 
no-gods,  and    their   foolish   understandings   were  darkened: 

22  Assuming  to  themselves  the  opinion  and  name ""  of  being  wise, 

23  they  became  fools ;  And,  quitting  tlie  incomprehensible 
majesty  and  glor}'  of  the  eternal,  incorruptible  Deity,  set  up  to 
themselves  the  images  of  corruptible  men,  birds,  beasts,  and 

24  insects,  as  fit  objects  of  their  adoration  and  worship.  Where- 
fore, they  having  forsaken  God,  he  also  left  them  to  the  lusts 
of  their  own  hearts,  and  that  uncleanness  their  darkened  hearts 
led  them  into,  to  dishonour  their  bodies  among  themselves  : 

25  Who  so  much  debased  themselves,  as  to  change  the  true  God, 
who  made  them,  for  a  lie  "  of  their  own  making,  worshipping 
and  serving  the  creature,  and  things  even  of  a  lower  rank 
than  themselves,  more  than  the  Creator,  who  is  God  over  all, 

26  blessed  for  evermore.  Amen.  (For  this  cause  God  gave 
them  up  to  shameful  and  infamous  lusts  and  passions  :  for  even 

NOTES. 

21  ' 'E/ia7ai(i9i;5-ay  tv  to";  J(«?voyiir/(<c-,r;  o-Jtw/,  "became  vain  in  their  iniagiuations," 
or  reasonings.  Wiiat  it  is  to  become  vain,  in  the  Scripture-language,  one  may 
see  in  these  words,  "  and  they  followed  vanity,  and  became  vain,  and  went  after 
the  lieathen,  and  made  to  themselves  molten  images,  and  worshipped  all  the 
host  of  heaven,  and  served  Baal,"  2  Kings  xvii.  15,  16.  And  accordingly  the 
forsaking  of  idolatry,  and  the  worship  of  false  gods,  is  called  by  St.  Paul 
"  turning  from  vanity  to  the  living  God,"  Acts  xiv.  15. 

22  ^  ♦Jcfl-xtvTE;  ihai  crc^i),  "  professing  themselves  to  be  wise  ;"  thongh  the  nations 
of  the  heathen  generally  thought  themselves  wise,  in  the  religion  they  cm- 
braced  ;  yet  the  apostle  here,  having  all  along  in  this  and  the  following  chapter 
used  Greeks  for  Gentiles,  he  may  be  thought  to  have  an  eye  to  the  Greeks,  among 
whom  the  men  of  study  and  inquiry  had  assumed  to  themselves  the  name  of  c^c^i), 
wise. 

2r>  »  Tlie  false  and  fictitions  gods  of  the  heathen  are  very  fitly  called,  in  the  Scrip- 
lure,  "lifs,"  Ainoi  ii.  4.  Jer.  xvi.  19,  20. 

s  2 


'260  Romans.  Chap.  V 

TEXT. 

27  And  likewise  also  the  men,  leaving  the  natural  use  of  the  vroman, 
burned  in  their  lust  one  toward  another  ;  men  with  men  working 
that  which  is  unseemly,  and  receiving  in  themselves  that  recompense 
of  their  error  which  was  meet. 

28  And  even  as  they  did  not  like  to  retain  God  in  their  knowledge, 
God  gave  them  over  to  a  reprobate  mind,  to  do  those  things  which 
are  not  convenient  ; 

PARAPHR.\SE. 
their  women  did  change  their  natural  use,  into  that  which  is 

27  against  nature:  And  hkewise  their  men,  leaving  also  the 
natural  use  of  the  women,  burned  in  their  lusts  one  towards 
another,  men  with  men  practising  that  which  is  shameful,  and 
receiving  in  themselves  a  fit  reward  of  their  error,  i.  c.  idolatry  °). 

28  And '',  as  they  did  not  search  out  "i  God,  whom  they  had  in  the 
world,  so  as  to  have  him  with  a  due  acknowledgment"^  of 
him,  God  gave  them  up  to  an  unsearching  and  unjudicious  * 
mind,  to  do  things  incongruous,  and  not  meet '  to  be  done ; 


NOTES. 

27  "  "  Error,"  so  idolatry  is  called,  2  Pet.  ii.  18.  As  the}',  against  the  light  of 
nature,  debased  and  dishonoured  God  by  their  idolatry,  it  was  a  jnst  and  fit  re- 
compense they  received,  in  being  left  to  debase  and  dishonour  themselves  by  un- 
natural lusts. 

28  P  "  And."  This  copulative  joins  this  verse  to  the  25th,  so  that  the  apostle  will 
be  better  understood,  if  all  between  be  looked  on  as  a  parenthesis,  this  being  a 
continuation  of  what  he  was  there  saying,  or  rather  a  repetition  of  it  in  short, 
which  led  hira  into  the  thread  of  his  discourse. 

"5  'Ovx  ISox/uac-aj/,  "  did  not  like,"  rather  did  not  try,  or  search  ;  for  the  Greek 
word  signifies  to  search,  and  find  out  by  searching :  so  St.  Paul  often  uses  it, 
chap.  ii.  18,  and  xli.  2,  compared,  and  siv.  22.  Eph.  v.  10. 
"■  'Ev  iTiyjws-ii,  with  acknowledgment.  That  the  Gentiles  were  not  wholly  without 
the  knowledge  of  God  in  the  world,  St.  Paul  tells  us,  in  this  very  chapter,  but 
they  did  not  acknowledge  him  as  they  ought,  ver.  21.  They  had  God  I'x^y  ©"v, 
but  oOx  ihxiay.crx:'  eyjn  aJTov  h  iniyvujrii,  did  not  SO  improve  that  knowledge,  as 
to  acknowledge  or  honour  him  as  they  ought.  This  verse  seems,  in  other  words, 
to  express  the  same  that  is  said  ver.  21. 

'  EiV  iSiy.ifjLGv  vojv,  "  to  a  reprobate  mind,"  rather  to  an  unsearching  mind,  in  the 
sense  of  St.  Paul,  who  often  uses  compounds  and  derivatives  in  the  sense 
wherein,  a  little  before,  he  used  the  primitive  words,  though  a  little  varying 
from  the  precise  Greek  idiom  :  an  example  whereof  we  have,  in  this  very  word. 
iir/.iijL'j;,  2  Cor.  xiii.  where  having,  ver.  3,  used  lo/.i/xr,  for  a  proof  of  his  mission 
by  supernatural  gifts,  he  uses  aUxi/xo;  for  one  that  was  destitute  of  such  proofs. 
So  here  he  tells  the  Romans,  that  the  Gentiles,  not  exercising  their  minds  to 
search  out  the  truth,  and  form  their  judgments  right,  God  left  them  to  an  un- 
searching, unjudicious  mind. 

Non  explorantibus  permisit  menteni  non  exploratricem. 
'A  discourse  like  this  of  St.  Paul  here,  wherein  idolatry  is  made  the  cause  of 
the  enormous  crimes  and  profligate  lives   men  run  into,  may  be  read  Wisdom 
xiv.  11,  &c. 


Chap.  I.  Romans.  ^-3()1 

TEXT. 

29  Being  filled  with  all  unrighteousness,  fornication,  wickedness,  covet- 
ousness,  maliciousness  ;  foil  of  envy,  murder,  debate,  deceit,  malig- 
nity ;  whisperers, 

30  Backbiters,  haters  of  God,  despitcfol,  proud,  boasters,  inventors  of 
eWl  things,  disobedient  to  parents, 

31  Without  understanding,  covenant-breakers,  without  natural  affec- 
tion, implacable,  unmerciful : 

32  Who  knowing  the  judgment  of  God  (that  they  which  commit  such 
things  are  worthy  of  death)  not  only  do  the  same,  but  have  pleasure 
in  them  that  do  them. 


PARAPHRASE. 

29  Being  filled  with  all  manner  of  iniquity,  fornication,  wicked- 
ness, covetousness,   malice,  full  of  envy,  contention,  deceit, 

30  malignity,  even  to  murder,  Backbiters,  haters  of  God,  insulters 
of  men,  proud,  boasters,  inventors  of  new  arts  of  debauchery, 

31  disobedient  to  parents.  Without  understanding,  covenant- 
breakers,  without  natural  affection,  implacable,  unmerciful  : 

32  Who,  though  they  acknowledge  the  rule  of  right "  prescribed 
them  by  God,  and  discovered  by  the  light  of  nature,  did  not 
yet  understand  "  that  those,  who  did  such  things,  were  worthy 
of  death,  do  ^  not  only  do  them  themselves,  but  live  well  to- 


NOTES. 

32  "  To  ZtxoLito/xa  ToD  0£oD,  "  the  judgment  of  God  ;"  might  it  not  be  translated  the 
rectitude  of  God,  i.  e.  tiiat  rule  of  rectitude  which  God  liaci  given  to  mankind, 
in  giving  them  reason  ?  as  that  righteousness,  wliieh  God  re(juires  for  salvation 
in  the  Gospel,  is  called  "  tlie  righteousness  of  God,"  ver.  17.  Rectitude,  in  the 
translation,  being  used  in  this  appropi-iated  sense,  as  Sixaiwux  is  in  the  original. 
V'id.  note,  chap.  ii.  26. 

w  Ojk  Ivoriaav  oTi,  did  not  understand  that  they  who  commit,  &c.  This  reading 
is  justified  by  the  Clermont,  and  another  ancient  ims.  as  well  as  by  that  which 
the  old  Latin  version  followed,  as  well  as  Clement,  Isidore,  and  CKcumenius  : 
and  will,  probably,  be  thought  the  more  genuine  by  those,  who  can  hardly  >np- 
pose  that  St.  Paul  should  affirm,  that  the  Gentile  world  did  know,  tiiat  he,  who 
offended  against  any  of  the  directions  of  this  natural  rule  of  rectitude,  taught,  or 
discoverable  by  the  light  of  reason,  was  worthy  of  death  ;  especially  if  we  re- 
member what  he  says,  chap.  v.  13,  "  That  sin  is  not  imputed  when  there  is  no 
positive  law,"  and  chap.  vii.  9,  "I  was  alive  without  tlie  law,  once."  both 
which  places  signifying,  th.at  men  did  not  know  death  to  be  the  wages  of  sin,  in 
general,  but  by  the  declaration  of  a  positive  law. 

X  XuveuSoxoDji  ToTf  Tspia-trovvi,  "  have  pleasure  in  those  that  do  tliem."  He  that 
considers,  that  the  design  of  the  apostle  here,  manifest  in  the  immediately 
following  words,  is  to  combat  the  animosity  of  the  Jews  against  the  Gentiles; 
and  that  there  could  not  be  a  more  effectual  way  to  shame  them  into  a  mure 
modest  and  mild  temper,  than  by  showing  them  that  the  Gentiles,  in  all  the 
darkness  ti)at  blinded  them,  and  the  extravagancies  they  ran  into,  w».re  never 
guilty  of  such  an  absurdity  as  this,  to  censure  and  sejiarale  from  oiher.^,  and  show 
ail  implacable  aversion  to  them,  for  what  tliey  themselves  were  equally  guilty  of : 


26^  Romans.  Chap.  II. 

llvXT. 

II.  1  Therefore  thou  art  inexcusable,  O  man,  whosoever  thou  art  that 
judgest :  for  wherein  thou  judgest  another,  thou  condemnest  thyself  j 
for  thou  that  judgest  dost  the  same  thing. 

PARAPHRASE. 

gather,  without  any  mark  of  disesteem,  or  censure,  with  them 

II.  1  that  do  them.     ^  Therefore,  thou  art  inexcusable,  O  man, 

whosoever  thou  art  %  that  judgest*  or  censurest  another;  for 

NOTES. 

he,  I  say,  that  considers  this,  will  be  easily  persuaded  to  understand  crujeuJoxoOa-i 
here  as  I  do,  for  a  complacency,  that  avoided  censuring,  or  breaking  with  them, 
who  were  in  the  same  state  and  course  of  life  with  themselves,  that  did  nothing 
amiss,  but  what  they  themselves  were  equally  guilty  of.  There  can  be  nothing 
clearer  than  that  o-uveuSoxoSo-j,  have  pleasure,  in  this  verse,  is  opposed  to  ytcl-juf, 
judgest,  in  the  next  verse,  without  which  I  do  not  see  how  it  is  possible  to  make 
out  the  inference  which  the  apostle  draws  here. 
1  y  "  Therefore."  Tliis  is  a  term  of  illalion,  and  shows  the  consequence  here, 
drawn  from  the  fureguing  words.  Therefore  the  Jew  is  inexcusable  in  judging, 
because  the  Gentiles,  Vv'ith  all  the  darkness  that  was  on  their  minds,  were  never 
guilty  of  such  a  folly  as  to  judge  those  who  were  no  more  faulty  than  themselves. 
For  the  better  understanding -of  this  place,  it  may  not,  perhaps,  be  amiss  to  set 
the  whole  .ugumentation  of  the  apostle  here  in  its  due  light :  it  stands  thus  : 
"  tlie  Gentiles  acknowledged  the  rectitude  of  the  law  of  nature,  but  knew  not 
that  those,  who  break  any  of  its  rules,  incurred  death  by  their  transgression  ; 
but,  as  much  in  the  dark  as  they  weie,  they  are  not  guilty  of  any  such  absurdity, 
as  to  condemn  others,  or  refuse  communication  with  them,  as  unworthy  of  their 
society,  who  are  no  worse  than  themselves,  nor  do  any  thing  but  what  they 
themselves  do  equally  with  them,  but  live  in  complacency,  on  fair  terras  with 
them,  without  censure  or  separation,  thinking  as  well  of  their  condition  as  of 
their  own;  therefore,  if  the  blinded  heathen  do  so,  thou,  O  Jew,  art  inex- 
cusable, who  having  the  light  of  the  revealed  law  of  God,  and  knowing  by  it,  that 
the  breaches  of  the  law  merit  death,  dost  judge  others  to  perdition,  and  shut 
them  out  from  salvation,  for  that,  which  thou  thyself  art  equally  guilty  of,  viz. 
disobedience  to  the  law.  Thou,  a  poor,  ignorant,  conceited,  fallible  man,  sittest 
in  judgment  upon  others,  and  committest  the  same  things  thou  condemnest  them 
for  :  but  this  thou  mayest  be  sure,  that  the  judgment  and  condemnation  of  God  is 
right  and  firm,  and  will  certainlybe  executed  upon  those  who  do  such  things.  For 
thou,  who  adjudgest  the  heathen  to  condemnation  for  the  same  things  which 
thou  dost  thyself,  canst  thou  imagine  that  thou  thyself  shalt  escape  the  same 
judgment  of  God  ?  God,  whatever  thou  mayest  think,  is  no  respecter  of  persons  : 
both  Jews  as  well  as  Gentiles,  that  are  perversely  contentious  against  others, 
and  do  not  themselves  obey  the  Gospel,  shall  meet  with  wrath  and  indignation 
from  God ;  and  Gentiles,  as  well  as  Jews,  whom  the  goodness  and  forbearance 
of  God  bringeth  to  repentance,  and  an  humble,  submissive  acceptance  of  the 
Gospel,  shall  find  acceptance  with  God,  and  eternal  life,  in  the  kingdom  of  the 
Messias;  from  which,  if  thou  art  contentious  to  shut  out  the  Gentiles,  thou 
manifestly  shuttest  out  thyself." 

^  "  O  man,  whosoever  thou  art."  It  is  plain  from  ver.  17  and  27,  and  the 
vOiole  tenour  of  this  chapter,  that  St.  Paul,  by  these  words,  means  the  Jews; 
but  there  are  two  visible  reasons,  why  he  speaks  in  these  terms  :  1st,  he  makes 
his  conclusion  general,  as  having  the  more  force,  but  less  offence,  than  if  he  had 


Chap.  II.  Romans.  ^QS 

TDXT. 

2  But  we  are  sure  that  the  judgment  of  God  is  according  to  truth, 
against  them  which  commit  such  things. 

3  And  thinkest  thou  tliis,  O  man,  that  judgest  them  which  do  such 
things,  and  dost  the  same,  that  thou  shalt  escape  the  judgment  of 
God? 

4  Or  despisest  thou  the  riches  of  his  goodness,  and  forbearance,  and 
long-suffering ,-  not  knowing  that  the  goodness  of  God  leadeth  thee 
to  repentance  ? 

PARAPHRASE, 
wherein  thou  judgest  another,  thou  condemnest  thyself:  for 
thou,  that  judgest,  art  alike  guilty,  in  doing  the  same  things. 

2  But  this  we  are  sure  of,  that  the  judgment  that  God  passes 
upon  any  offenders    is  according  to  ^  truth,   right  and  just. 

3  Canst  thou,  Avho  dost  those  things  which  thou  condemnest  in 
another,  think  that  thou  shalt  escape  the  condemning  sentence 

4  of  God  ?  Or  sUghtest  thou  the  riches  of  his  goodness,  for- 
bearance, and  long-suffering,  not  knowing,  nor  considering, 
that  the  goodness  of  God  ought  to  lead  thee  to  repentance  I 


NOTES. 

blantly  named  the  Jews,  whom  he  is  very  careful,  in  all  this  epistle,  to  treat  in 
the  softest  manner  iinaajinable.  2dly,  He  uses  the  term,  man,  emphatically,  in 
opposition  to  God,  in  the  next  verse. 

•  "  Judi<est."  There  will  need  nothing  to  be  said  to  those  who  read  this 
epistle  with  the  least  attention,  to  prove,  that  the  jndging,  wliich  St.  Paul  here 
speaks  of,  was,  that  aversion,  which  the  Jews  generally  had  to  the  Gentiles  ;  so 
tliat  the  unconverted  Jews  could  not  bear  with  the  thoughts  of  a  Mcssias,  that 
admitted  the  heathen,  equally  with  them,  into  his  kingdom;  uor  could  the 
converted  Jews  be  brought  to  admit  them  into  their  communion,  as  the  people 
of  God,  now  equally  with  themselves  :  so  that  they  generally,  both  one  and 
the  other,  judged  them  unworthy  the  favour  of  God,  and  out  of  a  capacity  to 
become  his  people  any  other  way  but  by  circumcision  and  an  observance  of  the 
ritual  parts  of  the  law,  the  inexcusableness  and  absurdity  whereof  St.  Paul  shows 
in  this  chapter. 

•»  "  According  to  truth,"  doth,  I  suppose,  signify  not  barely  a  true  judgment, 
which  will  stand  in  opposition  to  an  erroneous,  and  that  will  not  take  effect,  but 
something  more,  i.  e.  according  to  the  truth  of  his  predictions  and  threats.  As 
if  he  had  said,  "  But  if  God  in  judgment  cast  off  the  Jews  from  being  any  longer 
his  people,  we  know  this  to  be  according  to  his  truth,  who  hath  forewarned 
them  of  it.  Ve  Jews  judge  the  Gentiles  not  to  he  received  into  the  people 
of  God,  and  refuse  them  admittance  into  the  kingdom  of  the  Messias,  though 
you  break  ihe  law,  as  well  as  they;  you  judge  as  prejudiced,  passionate  men. 
But  the  judgment  of  God  agaiust  you  will  stand  firm."  The  reason  why  he  does 
it  so  covertly,  may  be  that  which  I  have  before  mentioned,  his  great  care  not  to 
shock  the  Jews,  especially  here  in  the  beginning,  till  he  had  got  fast  hold  upon 
them.  And  hence  possibly  it  is,  that  he  calls  obeying  the  Gospel  obeying  the 
truth,  ver.  8,  and  uses  other  the  like  soft  expressions  in  this  chapter. 


264*  Roma7is.  Chap.  II. 

TEXT. 

5  But,  after  thy  hardness  aud  impeniteut  heart,  treasurest  up  unto 
thyself  wrath  against  the  day  of  wrath  and  revelation  of  the  right- 
eous judgment  of  God ; 

6  Who  will  render  to  every  man  according  to  his  deeds : 

7  To  them  who  by  patient  continuance  in  well-doing  seek  for  glory 
and  honour  and  immortality,  eternal  life  : 

8  But  unto  them  that  are  contentious,  and  do  not  obey  the  truth,  but 
obey  unrighteousness,  indignation  and  wrath, 

9  Tribulation  and  anguish,  upon  every  soul  of  man  that  doth  evil,  of 
the  Jew  first,  and  also  of  the  Gentile; 

1 0  But  glory,  honour,  and  peace,  to  every  man  that  worketh  good,  to 
the  Jew  first  and  also  to  the  Gentile : 


PARAPHRASE. 

5  But  layest  up  to  thyself  wrath  and  punishment,  which  thou 
wilt  meet  with,  at  the  day  of  judgment,  and  that  just  retribu- 
tion, which  shall  be  awarded  thee  by  God,  in  proportion  to  thy 

6  impenitency,  and  the  hardness  of  thy  heart ;  Who  will  retri- 

7  bute  to  every  one  according  to  his  works,  viz.  Eternal  life  to 
all  those  who  by  patience  "^  and  gentleness  in  well-doing  seek 

8  glory  and  honour,  and  a  state  of  immortahty  :  But  to  them 
who  are  contentious  *  and  forward,  and  will  not  obey  the 
truth  '^j  but  subject  themselves  to  unrighteousness  ;  indignation 

9  and  wrath ;  Tribulation  and  anguish  shall  be  poured  out  upon 
every  soul  of  man  that  worketh  evil,  of  the  Jew  first  *,  and  also 

10  of  the  Gentile.     But  glory,  honour,  and  peace,  shall  be  be- 
stowed on  every  man,  that  worketh  good,  on  the  Jew  first  % 

NOTES. 

7  «  Patience,  ia  this  verse,  is  opposed  to  contentious*  in  the  next,  aud  seems 
principally  to  regard  the  Jews,  who  had  no  patience  for  any  consideration  of  the 
Gentiles,  hut,  with  a  strange  peevishness  and  contention,  opposed  the  freedom 
of  the  Gospel,  in  admitting  the  believing  Gentiles  to  the  franchises  of  the  king- 
dom of  the  .Messias,  upon  equal  terms  with  themselves. 

8  ^  Though  by  "  truth,"  the  Gospel  be  here  meant,  yet  I  doubt  not  but  St.  Paul 
used  the  term,  truth,  with  an  eye  to  the  Jews,  who  though  some  few  of  them 
received  the  Gospel,  yet  even  a  great  part  of  those  few  joined  with  the  rest  of 
their  nation  in  opposing  this  great  tnith  of  the  Gospel,  that,  under  the  Messias, 
the  Gentiles,  who  believed,  were  the  people  of  God  as  well  as  the  Jews,  and  as 
such  were  to  be  received  by  them. 

9,  10  «  "  The  Jew  first,  and  also  the  Gentile."  We  see,  by  these  two  verses, 
'and  chap.  i.  16,  that  St.  Paul  carefully  lays  it  down,  that  there  was  now,  under 
the  Gospel,  no  other  national  distinction  between  the  Jews  and  the  Gentiles,  but 
only  a  priority  in  the  offer  of  the  Gospel,  and  in  the  design  of  rewards  aud 
punishments,  according  as  the  Jews  obeyed,  or  not.  Which  may  farther  satisfy 
us,  tliat  the  distinction,  which  St.  Paul  insists  on  so  much  here,  and  all  through 
the  first  part  of  this  epistle,  is  national ;  the  com|)arisoii  being  between  the 
Jews,  as  ualionally  the  people  of  God ;  and  tlie  Gentiles,  as  not  the  people  of 


Chap.  II.  Romans.  .  ^(^5 

TEXT. 

1 1  For  there  is  no  respect  of  persons  with  God. 

12  For  as  many  as  have  sinned  without  law  shall  also  perish  without 
law  ;  and  as  many  as  have  sinned  in  the  law  shall  Ije  judged  hy  the 
law; 

13  (For  not  the  hearers  of  the  law  are  just  before  God,  but  the  doers 
of  the  law  shall  be  justified. 

14  For  when  the  Gentiles,  which  have  not  the  law,  do  by  nature  the 
things  contained  in  the  law,  these,  having  not  the  law,  are  a  law 
unto  themselves : 

PARAPHRASE. 

1 1  and  also  on  the  Gentile.     For  with  God  there  is  no  respect  of 
\2  persons.     For  all  that  have  sinned  without  having  the  positive 

law  of  God,    which  was   given  the   Israelites,    shall   perish^ 
without  the  law  ;  and  all  who  have  sinned,  being  under  the 

13  law,  shall  be  judged  by  the  law,  (For  the  bare  hearers  of  the 
law  are  not  thereby  just  or  righteous  in  the  sight  of  God,  but 
the  doers  of  the  law ;  they  who  exactly  perlbrm  all   that  is 

14  commanded  in  it  shall  be  justified.  For  when  die  Gentiles, 
Avho  have  no  positive  law  given  them  by  God",  do,  by  the 
direction  of  the  light  of  nature,  observe  or  keep  to  the  moral 

NOTES. 

God,  before  the  Messias  :  and  that,  under  the  Messias,  the  profe.^sors  of  Chri- 
stianity, con.sisting  most  of  converted  Gentiles,  were  the  people  of  God,  owned 
and  acknowledged  as  such  by  him,  the  unbelieving  Jews  being  rejected,  and  the 
unbelieving  Gentiles  never  received  ;  but  that  yet  personally  both  Jews  and 
Gentiles,  every  single  person,  shall  be  punished  for  his  own  particular  sin,  as 
appears  by  the  two  next  verses. 

12  ' 'An-o\oi;»a(,  "  shall  perish  ;"  y.fi^ri^vjToii,  "  shall  be  judged."  Those  under  the 
law,  St.  Paul  says,  "  shall  be  judged  by  the  law;"  and  this  is  easy  to  conceive, 
because  they  were  under  a  positive  law,  wiiereiu  life  and  death  were  annexed, 
as  the  reward  and  punishment  of  obedience  and  di.sobedieuce  ;  but  of  the  Gen- 
tiles, who  were  not  under  that  positive  law,  he  says  barely,  that  "  they  shall 
perish."  St.  Paul  does  not  use  these  so  eminently  ditferiug  expressions  for 
nothing;  they  will,  I  think,  give  some  light  to  chap.  v.  13,  and  my  Interpretation 
of  it,  if  they  lead  us  no  farther. 

14  e  M»i  i/o'aoy  'ixv/ls;,  "  having  not  the  law,"  or  not  having  a  law.  The  apostle  by 
the  word  law,  generally,  in  this  epistle,  signifying  a  positive  law,  given  by 
God,  and  jjromulgatcd  by  a  revelation  from  heaven,  with  the  sanction  of  declared 
rewards  and  punishments  annexed  to  it,  it  is  not  improbable,  that  in  this  verse, 
(where,  by  the  Greek  particle,  he  so  plainly  points  out  the  law  of  Closes)  by 
n'/tof,  without  the  article,  may  intend  law  in  general,  in  his  sense  of  a  law,  and 
so  this  verse  may  be  translated  thus:  "  for  when  the  Gentiles,  who  have  not  a 
law,  do  by  nature  the  things  contained  in  the  law;  these,  not  having  a  law,  are 
a  law  to  themselves."  And  so  ver.  12,  "  As  many  as  have  sinned,  being  under 
a  law,  shall  be  judged  by  a  law."  For  though,  from  Adam  to  Christ,  there  was 
no  revealed,  positive  law,  but  that  given  to  the  Israelites;  yet  it  is  certain  that, 
by  Jesus  Christ,  a  positive  law  from  hctveu  is  given  to  all  mankind,  and  that 
those  to  whom  this  has  been  i)romulgated,  by  the  preaching  of  the  Gospel,  are 
all  under  it,  aud  shall  be  judged  by  it. 


266  Romans.  Chap.  II. 

TEXT. 

15  Which  show  the  work  of  the  law  written  in  their  hearts,  their  con- 
science also  bearing  witness,  and  their  thoughts  the  mean  while 
accusing  or  else  excusing  one  another) 

16  In  the  day,  when  God  shall  judge  the  secrets  of  men,  by  Jesus  Christ, 
according  to  my  Gospel. 

17  Behold  thou  art  called  a  5ew,  and  restest  in  the  law,  and  makest 
thy  boast  of  God ; 

18  And  knowest  his  will,  and  approvest  the  things  that  are  more  ex- 
cellent, being  instructed  out  of  the  law; 

19  And  art  confident  that  thou  thyself  art  a  guide  of  the  blind,  a  light 
of  them  which  are  in  darkness, 

PARAPHRASE, 
rectitude,  contained  in  the  positive  law,  given  by  God  to  the 
Israelites,  they,  being  without  any  positive  law  given  them,  have 

15  nevertheless  a  law  within  themselves;  And  show  the  rule  of 
the  law  written  in  their  hearts,  their  consciences  also  bearing 
•witness  to  that  law,  they  amongst  themselves,  in  the  reasoning 
of    their    own    minds,   accusing   or    excusing   one    another) 

16  At  the  day  of  judgment,  when,  as  I  make  known  in  my 
preaching  the  Gospel'',  God  shall  judge  all  the  actions  of  men, 

17  by  Jesus  Christ.  Behold,  thou  art  named'  a  Jew;  and  thou, 
with  satisfaction,  restest  in  the  privilege  of  having  the  law,  as 
a  mark  of  God's  peculiar  favour '',  whom  thou  gloriest  in,  as 
being  thy  God,  and  thou  one  of  his  people ;  a  people,  who 

18  alone  know  and  worship  the  true  God;  And  thou  knowest 
his  will,  and  hast  the  touch-stone  of  things  excellent ',  having 

19  been  educated  in  the  law.  And  takest  upon  thee  as  one  who 
art  a  guide  to  the  blind"",  a  light  to  the  ignorant  Gentiles,  who 

NOTES. 

16  i»  "  According  to  my  Gospel,"  i.  e.  as  I  make  known  in  my  preaching  the  Gospel. 
That  this  is  the  meaning  of  this  phrase,  may  be  seen,  2  Tim.  ii.  8.  And  of 
St.  Paul's  declaring  of  it,  in  his  preaching,  we  have  an  instance  left  upon  record, 
Acts  xvii.  ;U. 

17  i 'E7rovo,ua?>),  thou  art  named,  emphatically  said  by  St.  Paul;  for  he,  that  was 
such  a  Jew  as  he  describes  in  the  following  verses,  he  insists  on  it,  was  a  Jew 
only  in  name,  not  in  reality;  for  so  he  concludes,  ver.  28  and  2!),  he  is  not,  iu 
the  esteem  of  God,  a  Jew,  who  is  so  outwardly  only. 

i; 20  ^  In  these  four  verses  St.  Paul  makes  use  of  the  titles  the  Jews  assumed  to 

themselves,  from  the  advantages  they  had,  of  light  and  knowledge,  above  the 
Gentiles,  to  show  them  how  inexcusable  they  were,  in  judging  the  Gentiles,  who 
were  even  in  tlieir  own  account  so  mucii  beneath  them  in  knowledge,  for  doing 
those  things  which  they  themselves  were  also  guilty  of. 

17  ^  Vid.  Mic.  iii.  11. 

18  'T(x  l.aipipoyly.,  signifies  things  excellent,  convenient,  controverted,  or  differing. 
In  either  of  these  senses  it  may  be  understood  here,  though  the  last,  viz.  their 
difference  in  respect  of  lawful  and  unlawful,  1  think  may  be  pitched  on,  as  most 
suited  to  the  apostle's  design  here,  and  that  which  the  Jews  much  stood  upon, 
as  giving  them  one  great  pre-eminence  above  the  defiled  Gentiles. 


Chap.  II.  Romans,  '^67 

TEXT. 

20  Au  instructor  of  the  foolish,  a  teacher  of  babes,  which  hast  the  form 
of  knowledge,  and  of  the  truth  in  the  law. 

21  Thou,  therefore,  which  teacliest  another,  tcachest  thou  not  thyself.'' 
thou  that  preachest  a  man  sliould  not  steal,  dost  thou  steal .'' 

22  Thou,  that  sayest  a  man  should  not  commit  adulters,  dost  thou  com- 
mit adultery?  thou  that  abhorrest  idols,  dost  thou  commit  sacrilege  ? 

23  Thou  that  makest  thy  boast  of  the  law,  through  breaking  the  law, 
dishonourest  thou  God  ? 

24  For  the  name  of  Go<l  is  blasphemed  among  the  Gentiles,  through 
you,  as  it  is  written. 

2.1  For  circumcision  verily  proiiteth,  if  thou  keep  the  law:  but  if  thou 
})c  a  breaker  of  the  law,  thy  circumcision  is  made  uucircumcision. 

26  Therefore,  if  the  uncircumcisioa  keep  the  righteousness  of  the  law, 
shall  not  his  uncircumcision  be  counted  for  circumcision  r 

PARAPHRASE. 

20  are  in  darkness'".  An  instructor  of  the  foohsh""-,  a  teacher  of 
babes'",  having  an  exact  draught,  and  a  complete  system"  of 

21  knowledge  and  truth  in  the  law.  Thou,  therefore,  who  art  a 
master  in  this  knowledge,  and  teachest  others,  teachest  thou 
not  thyself.''  thou  that  preachest  that  a  man  should  not  steal, 

22  dost  thou  steal  ?  Thou  that  declarest  adultery  to  be  unlawful, 
dost  thou  commit  it .''  thou  that  abhorrest  idols,  dost  thou  com- 

23  mit  sacrilege.''  Thou  who  gloriest  in  the  law,  dost  thou,  by 

24  breaking  of  the  law,  dishonour  God.''  For  the  name  of  God 
is  blasphemed  amongst  the  Gentiles,  by  reason  of  your  miscar- 

25  riages,  as  it  is  written  ",  Circumcision  p  indeed,  and  thy  being 
a  Jew,  profiteth  i,  if  thou  keep  the  law :  but  if  thou  be  a 
transgressor  of  the  law,  thy  circumcision  is  made  uncircum- 

26  cision ;  thou  art  no  way  better  than  an  heathen.  If,  therefore, 
an  uncircumcised  Gentile  keep  the  moral  rectitudes '  of  the 

NOTES. 

19,  20  ■"  "  Blind,  iu  darkness,  foolish,  babes,"  were  appellations  which  the  Jews 
gave  to  the  Gentiles,  signifying  how  much  inferior  to  themselves  they  thought 
them  in  knowledge. 

20  "  M'jffwTi;,  "  form,"  seems  here  to  be  the  same  with  t-^tt'.^,  "  form,"  chap.  vi. 
17,  '.  c.  "  snch  a  draught,  as  contained  and  represented  the  parts  and  lineaments 
of  the  whole."  For  it  is  to  be  remembered,  that  the  apostle  uses  these  ex- 
pressions and  terms  here,  in  the  same  sense  the  Jews  spoke  of  themselves,  vaunt- 
irii;ly,  over  the  Gentiles,  he  thereby  aggravating  their  fault,  in  judging  the  Gen- 
tiles as  they  did. 

2J  •  See  2  Saiii.  xii.  14.  Ezek.  xxxvi.  2."^. 

'lit  ^  Circumcision  is  liere  put  for  "being  a  Jew,"  asbeingoneof  the  chief  and  most 
discriminating  rites  of  that  people. 

'  "  Profiteth,  if  thou  keep  the  law ;"  because  a  Jew,  that  kept  the  law,  was  to 
have  life  therein,  Lev.  xviii.  5. 

26  '  Ta  ZimutltftMia.  toj  vo'/isu,  "  the  righteousness  of  the  law."  I  have  taken  the 
liberty  to  render  it,  the  rectitude  of  the  law,  in  an  appropriated  sense  of  the 


268  Romans.  Chap.  II. 


NOTE, 
word  rectitude,  in  imitation  of  St.  Paul,  wlio  uses  Siyiiw/xalK  here  for  all  those 
precepts  of  the  law,  which  contain  in  them  any  part  of  the  natural  and  eternal 
rule  of  rectitude,  which  is  made  known  to  men,  by  the  light  of  reason.  This  rule 
of  their  actions  all  mankind,  uncircuracised  as  well  as  circumcised,  had,  and  is 
that  which  St.  Paul  calls  S/xa/tD^a  toS  ©eoD,  ch.  i.  32.  Because  it  came  from 
God,  and  was  made  by  him;  the  moral  rule  to  all  mankind  being  laid  within 
the  discovery  of  their  reason,  which  if  they  kept  to,  it  was  Bixaiwjua,  righteous- 
ness to  them^  or  they  were  justified.  And  this  rule  of  morality  St.  Paul  says 
the  Gentile  world  did  acknowledge.  So  that  haou'w/xx  toO  esoG,  ch.  i.  32,  signi- 
fies that  rule  of  right,  taken  in  general ;  and  Bixatcojuala  toS  )i6/nav  here  signifies 
the  particular  branches  of  it,  contained  in  the  law  of  Moses.  For  no  other  part 
of  the  law  of  Moses  could  an  heathen  be  supposed  to  observe,  or  be  concerned 
in  :  and,  therefore,  those  only  can  be  the  bixaioi/jLoila  toO  -^iixm  here  meant.  If 
we  consider  the  various  senses  that  translators  and  expositors  have  given  to  this 
term  Bixaiw/ia,  in  the  several  places  of  St.  Paul's  epistles  where  it  occurs,  we 
shall  have  occasion  to  think  that  the  apostle  used  this  word  with  great  latitude 
and  variety  of  significations  ;  whereas  I  imagine,  that,  if  wc  carefully  read  those 
passages,  we  shall  find  that  he  used  it  every  where  in  the  same  sense,  i.  e.  for 
that  rule,  which,  if  complied  with,  justified,  or  rendered  perfect,  the  person  or 
thing  it  referred  to.     For  example  : 

Rom.  i.  32.  Aixa/iDyuaQeou,  translated  "the  judgment  of  God,"  is  that  rule 
of  right,  which,  if  the  heathen  world  had  kept  and  perfectly  obeyed,  they  had 
been  righteous  before  God. 

Rom.  ii.  2f).  Aixaiw/jiOiTarou  i>6/jlo\j,  "  the  righteousness  of  the  law,"  are  those 
precepts  of  the  law  of  Moses,  which,  if  the  uncircumcised,  whom  he  there 
speaks  of,  had  kept,  they  had  been  righteous  before  God. 

Rom.  V.  16'.  Elf  BtxM,£y.ci,  "  to  justification,"  is  to  the  obtaining  of  righte- 
ousness. 

Rom.  V.  18.  A(  EKOf  iixaiwfjiaTo;,  "  by  one  righteousness,"  is  by  one  act, 
whereby  he  was  justified  or  completely  perfected,  to  be  what  he  had  undertaken 
to  be,  viz.  the  Redeemer  and  Saviour  of  the  world.  For  it  was  8ia  zsraOrifiarwi/, 
or,  as  some  copies  read  it,  8<a  zja^rj/xxros,  by  his  suflferiug,  viz.  death  on  the  cross, 
that  he  was  i)erfected,  Heb.  ii,  9,  10,  and  14,  15,  and  v.  7 — y.  Rom,  v.  10, 
Phil.  ii.8.     Col,  i.  21,22. 

Rom.  viii.4.  to  Sota/w^aToi/ voVov,  "  the  righteousness  of  the  law."  Here,  as 
Kom.  ii.  26,  it  is  that  rule  of  right,  contained  in  the  law,  which,  if  a  man  exactly 
performed,  he  was  righteous  and  perfect  before  God. 

Heb,  ix.  1.  iitxaiw/naTa'Aalpsia;,  "  Ordinances  of  divine  Service,"  are  those 
rules  or  precepts,  concerning  the  outward  worship  of  God,  which,  when  con- 
formed to,  render  it  perfect,  and  such  as  was  right  and  unblamable  before 
God, 

Heb,  ix,  10,  Aixaicu^ara  capxo;,  "  carnal  ordinances,"  are  such  rules,  con- 
cerning ritual  performances,  as,  when  observed,  justified  the  flesh.  By  those 
observances,  according  as  they  were  prescribed,  the  flesh,  or  natural  outward 
man,  obtained  a  legal  outward  holiness,  or  righteousness  ;  there  was  no  excep- 
tion against  him,  but  he  was  freely  admitted  into  the  congregation,  and  into  the 
sanctuary. 

In  the  same  sense  Sixa;u5//«Ta  is  also  used  in  the  Apocalypse. 
Rev.  XV.  4.  Ta  lixaiJ)[X(xra.  trou  eifavEfajSriiT-av,  "  thy  judgments  are  made  mani- 
fest," i.  e.  those  terms  whereupon  men  are  to  be  justified  before  God,  were 
clearly  and  fully  made  known,  under  the  Gospel.  Here,  as  Rom.  i.  they  are 
called  8/xai(u/xaTa  ©£ou,  the  terms  which  God  had  prescribed  to  men,  for  their 
justification.     And, 

Rev.  xix.  H.  Ta  iiKaiw/xuTa.  tu'i-  iyi'tuy,  "  the  rigliteuusnc.ss  of  tlic  saints," 
i.  c.  tlie  performances,  whereby  tliu  saints  stand  justified  before  God. 


Chap.  II.  Romans.  269 

TEXT. 

27  And  shall  not  uncircumcision,  which  is  by  nature,  if  it  fulfil  the  la\r, 
judge  thee.  Mho  by  the  letter  and  circumcision  dost  transgress  the 
law? 

28  For  he  is  not  a  Jaw,  Mhich  is  one  outwardly  ;  neither  is  that  cir- 
cumcision, which  is  outward  in  the  flesh  : 

PARAPHRASE, 
law,  shall  he  not  be  reckoned  and  accounted  of  as  if  he  were 

27  circumcised,  and  every  way  a  Jew  ?  And  shall  not  a  Gentile, 
who,  in  his  natural  state  of  uncircumcision,  fulfils  the  law, 
condemn  ^  thee,  who,  notwithstanding  the  advantage  of  having 

28  the  law  and  circumcision  ^,  art  a  transgressor  of  the  law  .^    For 

NOTES. 

So  that,  if  we  will  observe  it,  c/xa.'a/uot  is  the  rule  of  right ;  as  having  God 
for  its  author,  it  is  3;za/£o^a  ©sotj ;  as  contained  in  the  precepts  of  the  law,  it 
is  ti-Aonw/xaroi.  to-7 -.i/j-o-j ;  as  it  concerns  the  external,  instituted  rites  of  the  Levi- 
tical  worship  of  God,  it  is  'jixatouuy.ra  ^vrpsiy-; ;  as  it  concerns  the  outward,  legal, 
or  ritual  holiness  of  tlie  Jews,  it  is  8i>;a«u'«aTa  tra^xl,-;  as  it  is  in  holy  men  made 
perfect,  it  is  oiy-oruoy-XTOi.  iyuov. 

Ft  may  not  be  amiss  to  take  a  little  notice  also  of  St.  Paul's  use  of  the  other 
term  here,  vo>o,',  "  law,"  which  he  commonly  puts  for  a  positive  rule  given 
to  men,  with  the  sanction  of  a  penalty  annexed ;  and  in  jjarticular,  frequently 
(sometimes  with,  sometimes  without,  the  particle)  for  the  law  of  JMoses,  with- 
out naming  what  law  he  means,  as  if  there  had  been  no  other  law  in  the 
world,  as  indeed  there  was  not  any  other  in  St.  Paul's  notion  of  a  law,  from 
the  fall  to  onr  Saviour's  time,  but  only  the  law  given  by  God  to  the  Israelites,  bv 
the  hand  of  Moses.  Under  the  Gospel  the  law  of  Moses  was  abrogated :  but  yet 
the  hxaiwfiarct  tow  vo/jlo-j  were  not  abrogated.  The  iixcfiMfxa  toO&^cO  not  only 
stood  firm,  but  was,  by  the  divine  authority,  promulgated  anew,  by  Jesus  Christ, 
the  King  and  Saviour  of  the  world.  For  it  is  of  this  that  he  says,  "  that  he  is 
not  come  to  destioy  tlie  law,  but  to  fulfil  it,"  i.  e.  to  give  it  positively  and  plainly, 
in  its  full  latitude  and  extent,  and  set  these  ciy.vtwaciTv.  t-.C  voaoO  in  their  due 
light  and  full  force  ;  and  accordingly  we  see  all  the  branches  of  it  more  expressly 
commanded,  and  with  penalties  more  vigorously  enforced,  on  all  his  subjects,  by 
our  Saviour  and  his  apostles,  than  they  were  in  the  law  of  JMoses. 

Thus  we  see  that,  by  the  doctrine  of  St.  Paul  and  the  New  Testament,  there 
is  one  and  the  same  rule  of  rectitude  set  to  the  actions  of  all  mankind,  Jews, 
Gentiles,  and  Christians  ;  and  that  failing  of  a  complete  obedience  to  it  in  every 
tittle  makes  a  man  unrighteous,  the  consequence  whereof  is  death.  For  tl)e 
Gentiles,  that  have  sinned  witliout  a  law,  shall  perish  without  a  law;  the  Jews, 
that  have  sinned,  having  a  law,  shall  be  judged  by  that  law;  but  that  both  Jews 
and  Gentiles  shall  be  saved  from  death,  if  they  believe  in  Jesus  Christ,  and  sin- 
cerely endeavour  after  righteousness,  though  they  do  not  attain  unto  it ;  their 
faith  being  accounted  to  them  for  righteousness,  Rom.  iii.  19 — 24. 
27  »  "  Judge  thee."  This  he  saith,  prosecuting  the  design  he  began  with,  ver.  1, 
of  showing  the  folly  and  unreasonableness  of  the  Jews,  in  judging  the  Gentiles, 
and  denying  them  admittance  and  fellowship  with  themselves,  in  the  kingdom 
of  tlic  Messias. 

'  It  is  plain  that  "  by  nature,"  and  "  by  the  letter  and  circumcision,"  arc  there 
opposed  to  one  another,  and  mean  the  one,  a  man,  in  his  natural  state,  wliolly 
a  stranger  to  the  law  of  God  revealed  by  .Moses  ;  and  the  other  a  Jew,  observing 
the  external  rites  contained  iu  the  letter  of  the  law. 


270  Romans,  Chap.  III. 

TEXT. 
29  But  he  is  a  3&\f,  which  is  one  inwardly ;  and  circumcision  is  that 
of  the  heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise  is  not 
of  men,  but  of  God. 

PARAPHRASE, 
he  is  not  a  Jew,  who  is  one  in  outward  appearance  and  con- 
formity ",  nor  is  that  the  circumcision  which  renders  a  man 
29  acceptable  to  God,  which  is  outwardly  in  the  flesh :  But  he  is 
a  Jew,  and  one  of  the  people  of  God,  who  is  one  in  an  inward 
conformity  to  the  law :  and  that  is  the  circumcision  which 
avails  a  man  which  is  of  the  heart  ''j  according  to  the  spiritual 
sense  of  the  law,  which  is  the  purging  our  hearts  from  ini- 
quity, by  faith  in  Jesus  Christ,  and  not  in  an  external  observ- 
ance of  the  letter  %  by  which  a  man  cannot  attain  life;  such 
true  Israelites  as  these,  though  they  are  judged,  condemned, 
and  rejected  by  men  of  the  Jewish  nation,  are  nevertheless 
honoured  and  accepted  by  God. 

NOTES. 

28  "  Vid.  chap.  ix.  6,  7.  Gal.  vi.  15,  16. 

29  "  St.  Paul's  exposition  of  this,  see  Phil.  ili.  3.  Col.  ii.  11. 

"  "  Letter, '  vid.  ch.  vii.  6.  2  Cor.  iii.  6,  7,  compared  with  17. 


SECTION  III. 
CHAPTER  III.  1—31. 

CONTENTS. 


In  this  third  chapter,  St.  Paul  goes  on  to  show,  that  the  national 
privileges  the  Jews  had  over  the  Gentiles,  in  being  the  people 
of  God,  gave  them  no  peculiar  right,  or  better  title  to  the  king- 
dom of  the  Messias,  than  what  the  Gentiles  had.  Because  they,  as 
well  as  the  Gentiles,  all  sinned,  and,  not  being  able  to  attain  righte- 
ousness by  the  deeds  of  the  law,  more  than  the  Gentiles,  justifica- 
tion was  to  be  had  only  by  the  free  grace  of  God,  through  faith 
in  Jesus  Christ ;  so  that,  upon  their  believing,  God,  who  is  the 
God  not  of  the  Jews  alone,  but  also  of  the  Gentiles,  accepted  the 
Gentiles,  as  well  as  the  Jews ;  and  now  admits  all.  who  profess 
faith  in  .Tesus  Christ,  to  be  equally  his  people. 


Chap.  III.  Romans.  ^1 

To  clear  his  way  to  this,  he  begins  with  removing  an  objection 
of  the  Jews,  ready  to  say  :  "  if  it  be  so,  as  you  have  told  us  in  the 
foregoing  section,  that  it  is  the  circumcision  of  the  heart  alone  that 
availcth,  what  advantage  have  the  Jews,  who  keep  to  the  circum- 
cision of  the  flesh,  and  the  other  observances  of  the  law,  by  being 
the  people  of  God  ?"  To  which  he  answers,  that  the  Jews  had 
many  advantages  above  the  Gentiles  ;  l)ut  yet  that,  in  respect  of 
their  acceptance  with  God  under  the  Gospel,  they  had  none  at 
all.  He  declares  that  both  Jews  and  Gentiles  are  sinners,  both 
equally  uncapable  of  being  justified  by  their  own  performances  : 
that  God  was  equally  the  God  both  of  Jews  and  Gentiles,  and  out 
of  his  free  grace  justified  those,  and  onlv  those,  who  believed, 
whether  Jews  or  Gentiles. 


TEXT. 

1  Wliat  advantage  tlien  hath  the  Jq\\>  or  what  profit  is  there  of  cir- 
cumcision ? 

2  Much  cvei"y  way  :  chiefly,  because  that  unto  tliem  were  committed 
the  oracles  of  God- 

3  For  wliat  if  some  did  not  believe  ?  shall  their  unbelief  m^Jfe  the  faith 
of  God  without  effect  ? 


PARAPHRxASK. 

1  If  it  be  thus,  that  circumcision,  by  a  failure  of  obedience  to 
the  law,  becomes  uncircumcision ;  and  that  the  Gentiles, 
who  keep  the  righteousness,  or  moral  part  of  the  law,  shall 
judge  the  Jews,  that  transgress  the  law,  what  advantage  have 
the  Jews  ?  or  what  profit  is  there  of  circumcision  ?     I  answer, 

9>  Much  every  way  ^ ;  chiefly,  that  God,  particularly  present 
amongst  them,  revealed  his  mind  and  will,  and  engaged  him- 
self in  promises  to  them,  by  Moses  and  other  his  prophets, 
which  oracles  they  had,  and  kept  amongst  them,  whilst  the  rest 
of  mankind  had  no  such  communication  with  the  Deity,  had 
no  revelation  of  his  purposes  of  mercy  to  mankind,  but  were, 

3  as  it  were,  without  God  in  the  world.  For,  though  some  of 
the  Jews,  who  had  the  promises  of  the  Messias,  did  not  believe 
in  him,  when  he  came,  and  so  did  not  receive  the  righteous- 
ness, which  is  by  faith  in  Jesus  Christ ;  yet  their  unbelief 
cannot  render  the  faithfulness  and  truth  of  God  of  no  effect, 
who  had  promised  to  be  a  God  to  Abraham  and  his  seed  after 


NOTE. 

2  'A  list  of  the  advantatres,  the  Jews  had  over  the  Gentiles,  he  gives,  chap. 
ix.  4,  .'),  but  Iiere  mpiitions  only  one  of  them,  that  was  the  mo^t  proper  to  his 
present  ptiipnie. 


272  Romans.  Chap.  III. 

TEXT. 

4  God  forbid !  yea,  let  God  be  true,  but  every  man  a  liar ;  as  it  is 
\rritten.  That  thou  mightest  be  justified  in  thy  sayings,  and  mightest 
overcome,  when  thou  art  judged. 

5  But  if  our  unrigliteousness  commend  the  righteousness  of  God,  what 
shall  we  say  ?  Is  God  unrighteous,  who  taketh  vengeance  ?  (I  speak 
as  a  man) 

6  God  forbid  !  for  then  how  shall  God  judge  the  world  ? 

7  For,  if  tlie  truth  of  God  hath  more  abounded,  through  my  lie,  unto 
his  glory  ;  why  yet  am  I  also  judged  as  a  sinner  ? 

PARAPHRASE. 

4  him,  and  bless  them  to  all  generations  ^.  No,  by  no  means. 
God  forbid,  that  any  one  should  entertain  such  a  thought  ! 
Yea,  let  God  be  acknov.ledged  to  be  true,  and  every  man  a 
liar,  as  it  is  written,  That  thou  mightest  be  justified  in  thy 
sayings,  and  mightest  overcome  when  thou  art  judged. 

5  But  you  will  say  farther,  if  it  be  so,  that  our  sinfulness  com- 
mendeth  the  righteousness  of  God,  shown  in  keeping  his  word 
<^  given  to  our  forefathers,  what  shall  I  say,  is  it  not  injustice 
in  God  to  punish  us  for  it,  and  cast  us  off.''  (I  must  be  under- 
stood to  say  this,  in  the  person  of  a  carnal  man,  pleading  for 

6  himself)  God  forbid  !   For  if  God  be  unrighteous,  how  shall 

7  he  judge  the  world  *^  ?    For  ^,  if  the  truth  and  veracity  of  God 

NOTES. 

3  '' How  this  was  made  good,  St.  Paul  explains  more  at  large  in  the  following 
chapter,  and  chap.  ix.  6' — 13. 

5  'That,  by  "the  righteousness  of  God,"  St.  Paul  here  intends  God's  faith- 
fnluess,  in  keeping  liis  promise  of  savin?  believers,  Gentiles  as  well  as  Jews,  by 
righteousness  through  faith  in  Jesus  Christ,  is  plain,  ver.  4,  7,  26.  St.  Paul's 
great  design  here,  and  all  through  the  eleven  first  chapters  of  this  epistle,  beins 
to  convince  the  Romans,  that  God  purposed,  and  in  the  Old  Testament  declared, 
that  he  would  receive  and  save  the  Gentiles,  by  faith  in  the  iMessias,  which  was 
the  only  way,  whereby  Jews  or  Gentiles  (they  being  all  sinners,  and  equally  de- 
stitute of  righteousness  by  works)  were  to  be  saved. 

Tins  was  a  doctrine,  which  the  Jews  could  not  bear,  and  therefore  the  apostle 
here,  in  the  person  of  a  Jew,  urges,  and,  in  his  own  person,  answers  their  ob- 
jections against  it,  confirming  to  the  Romans  the  veracity  and  faithfulness  of 
God,  on  whom  they  might,  with  all  assurance,  depend,  for  the  performance  of 
whatever  he  said. 

6  ^  This,  which  is  an  argument  in  the  mouth  of  Abraham,  Gen,  xviii.  25,  St.  Paul 
very  appositely  makes  use  of,  to  stop  the  mouths  of  the  blasphemous  Jews. 

7  tf  «<  For."  This  particle  plainly  joins  what  follows,  in  this  and  the  next 
verse,  to  "  vengeance"  in  the  5th  verse,  and  shows  it  to  be,  as  it  is,  a  continua- 
tion of  the  objection  begun  in  that  verse  ;  why  St.  Paul  broke  it  into  piece.s,  by 
intruding  the  (ith  verse  into  tlie  middle  of  it,  there  is  a  very  ])lain  reason. 
In  the  objection  there  were  two  things  to  be  corrected  ;  first,  the  charging  God 
with  unrighteousness,  which  as  soon  as  mentioned,  it  was  a  becoming  interrup- 
tion of  St.  Paul,  to  quash  immediately,  and  to  stop  the  Jews'  mouths,  with  the 


Chap.  III.  •  Roma?is.  2?; 


'i'EXT. 


8  And  tint  rathor  (as  \rc  be  slanderously  reported,  and  as  some  aiiiiin 
that  we  say),  "  Let  us  do  evil,  that  good  may  come  ?"  whose  damna- 
tion is  just. 

9  What  tlien?  are  we  better  than  they?  No,  in  no  wise:  for  we  liavo 
before  proved  both  Jews  and  Gentiles,  that  they  are  all  under  sin  : 


PAIIAPHUASE. 

hatli  the  more  appeared  to  his  glory,  b}^  reason  of  my  lie  ^,  i.  e. 
my  sin,  why  yet  am  I  condemned  for  a  sinner,  and  punished 

8  for  it  ?  Why  rather  should  not  this  be  tliought  a  right  con- 
sequence, and  a  just  excuse  ?  Let  us  do  evil,  that  good  may 
come  of  it,  that  glory  may  come  to  God  by  it.  This '''  some 
maliciously  and  slanderously  report  us  Christians  to  say,  for 
which  they  deserve,  and  will  from  God  receive  punishment,  as 
they  deserve. 

9  Are  we  Jews,  then,  in  any  whit  a  better  condition  than  the 
Gentiles''.?  Not  at  all.  For  I  have  already'  brought  a 
charge  of  guilt  and  sin,  both  against  Jews  and  Gentiles,  and 
urged  that  there  is  not  one  of  them  clear,  which  I  shall  prove 


NOTES. 

words  of  Abraliiiii).  2(!ly,  The  other  tiling,  in  tlic  objection,  was  n  false 
calumny  upon  the  Christians,  as  if  tliey,  preaching  justilication  by  free  sia^'e, 
said,  "  Let  us  d(»  evil,  that  p;no(!  may  come  of  it."  To  vvliich  the  apostle's  an- 
.swer  was  the  more  distinct,  being  subjoined  to  that  branch,  separated  from  tlie 
other. 

'"Lie."  The  sense  of  the  place  makes  it  plain,  that  St.  Paul,  by  lie,  here 
means  sin  in  general,  bnt  seems  to  have  used  the  word  lie,  as  having  a  more 
forcible  and  graceful  antithesis  to  the  truth  of  God,  which  the  objection  pretends 
to  be  thereby  illustrated. 

8  K  <'  Some."  It  is  past  doubt  that  these  were  the  Jews,  But  St.  Paul,  always 
tender  towards  liisuwn  nation,  forbears  to  name  them,  when  he  pronounces  this 
sentence,  that  their  casting  off  and  destruction  now  at  hand,  for  this  scandal  and 
other  opposition  to  the  Christian  religion,  was  just. 

I)  '■  Having,  in  the  six  foregoing  verses,  justified  the  truth  of  God,  notwithstandin;; 
his  casting  off  the  Jews,  and  vindicated  the  doctrine  of  grace,  against  the  cavils 
of  the  Jews,  which  two  objections  of  theirs  came  naturally  in  his  way,  the 
apostle  takes  up,  here  again,  the  Jews'  question  proposed  ver.  l,and  arsues  it 
home  to  the  case  in  hand.  T/  oJk  TrfOE^o/jtsSa  ;  being  but  the  same  with  T/  ci%  to 
oref /o-o-ov  Tou 'louSa/ou;  ver.  1.  "  Have  Jews  thfii  any  preference  in  the  kingdom 
of  the  Messias  ?•'  To  which  he  answers,  "No,  not  at  all."  That  thi.-  is  the 
meaning,  is  visible  from  the  whole  chapter,  where  he  lays  both  Jews  and  Gen- 
tiles in  an  equal  state,  in  reference  to  justification. 

'  "  Already,"  viz.  chap.  ii.  .S,  where  St.  I'aul,  under  the  gentler  compella- 
tion  of,  "O  man,"  charges  the  Jews  to  be  sinners,  as  well  as  the  Gentiles: 
and  ver.  17 — 24,  shows  that  l)y  having  the  law,  they  were  no  more  kept 
from  being  sinners,  than  the  Geiililes  were  without  the  law.  And  this  charge 
VOL.  VIII.  T 


Qyi  Romans.  Chap.  III. 

TEXT. 

10  As  it  is  written,  There  is  none  righteous,  no  not  one  : 

1 1  There  is  none  that  understandeth,  there  is  none  that  sceketh  after 
God. 

12  They  are  all  gone  out  of  the  way,  they  are  together  become  unpro- 
fitable ;  there  is  none  that  doeth  good,  no,  not  one. 

13  Their  throat  is  an  open  sepulchre;  with  their  tongues  they  jiave 
used  deceit  ;  the  poison  of  asps  is  under  their  lips  : 

14  Whose  mouth  is  full  of  cursing  and  bitterness. 

15  Their  feet  are  swift  to  shed  blood. 

1 6  Destruction  and  misery  are  in  their  ways  : 

17  And  the  way  of  peace  have  they  not  known, 

18  There  is  no  fear  of  God  before  their  eyes. 

19  Now  we  know  that  what  things  soever  the  law  saith,  it  saith  to  tlieni 
who  are  under  the  law  -.  that  every  mouth  may  be  stopped,  and  all 
the  world  may  become  guilty  before  God. 

20  Therefore  by  the  deeds  of  the  law  there  shall  no  flesh  be  justified  in 
his  sight :  for  by  the  law  is  the  knowledge  of  sin. 


PARAPHRASE. 

10  now  against  you  Jews ;  For  it  is  written,  There  is  none  right- 

11  eous,  no  not  one:  There  is  none  that  understandeth,  there  is 

12  none  that  seeketh  after  God.  They  are  all  gone  out  of  the 
way,  they  are  together  become  unprofitable ;  there  is  none  that 

13  doth  good,  no,  not  one.  Their  throat  is  an  open  sepulchre; 
with  their  tongues  they  have  used  deceit ;  the  poison  of  asps 

14  is  under  their  lips  ;  Whose  mouth  is  full  of  cursing  and  bitter- 
-ii-  ness.     Tlieir  feet  are  swift  to  shed  blood :  Destruction  and 

17  misery  are  in  their  ways:  And  the  way  of  peace  have  they 

18  not   known.     There   is   no  fear   of  God    before  their   eyes. 

19  This  is  all  said  in  the  sacred  book  of  our  law'';  and  what  is 
said  there,  we  know  is  said  to  the  Jews  who  are  under  the 
law,  that  the  mouth  of  every  Jew,  that  would  justify  himself, 
might  be  stopped,  and  all  the  world,  Jews  as  well  as  Gentiles, 
may  be  forced  to  acknowledge  themselves  guilty  before  God. 

20  From  whence  it  is  evident,  that  by  his  own  performances,  in 

NOTES. 

against  them,  that  they  were  sinners,  he  here  proves  against  them,  from  the 
testimony  of  their  own  sacred  books  contained  in  the  Old  Testament. 
\9  ^  The  law  here  signifies  the  whole  Old  Testament,  which  containing  revelations 
from  God,  in  the  time  of  the  law,  and  being,  to  those  under  the  law,  of  divine 
authority,  and  a  rule,  as  well  as  the  law  itself,  it  is  sometimes  in  the  New 
Testament  called  tlie  law  ;  and  so  our  Saviour  himself  uses  the  term  law,  John 
X.  34.  The  meaning  of  St.  Paul  here  is,  that  the  declarations  of  God,  which  he 
had  cited  out  of  the  Old  Testament,  were  spoken  of  the  Jews,  who  were  under 
the  dispensation  of  the  Old  Testament,  and  were,  by  the  word  of  God  to  them, 
all  of  them  pronounced  sinners. 


Chap.  III.  Romari!^.  275 

TKXT. 

21  But  now  the  righteousness  of  God,  without  the  law,  is  manifested, 
being  witnessed  by  the  law  and  the  nropliets  ; 

22  Even  the  righteousness  of  God,  which  is  by  faitli  of  Jesus  Christ, 
unto  all,  and  upon  all  them  that  believe  ;  for  there  is  no  difference : 

23  For  all  have  sinned,  and  come  short  of  the  glory  of  Gud; 

24  Being  justified  freely  by  his  grace,  through  the  redemption  that  is 
in  Jesus  Christ  : 

PARAPHRASE, 
obedience  to  a  law  ',  no  ■"  man  can  attain  to  an  exact  con- 
formity to  the  rule  of  right,  so  as  to  be  righteous  in  the  si^-ht 
of  God.  For  by  law,  which  is  the  publishing  the  rule  with  a 
penalty,  we  are  not  delivered  from  the  power  of  sin,  nor  can 
It  help  men  to  righteousness  °,  but  by  law  we  come  experi- 
mentally to  know  sin,  in  the  force  and  power  of  it,  since  we 
find   it  prevail  upon  us,  notwithstanding  the  punishment  of 

21  death  is,  by  the  law,  annexed  to  it°.  But  the  righteousness  of 
God,  that  righteousness  which  he  intended,  and  will  accept, 
and  is  a  righteousness  not  within  the  rule  and  rigour  of  law, 
is  now  made  manifest,  and  confirmed  by  the  testimony  of  the 
law  and  the  prophets,  which  bear  witness  of  this  truth,  that 
Jesus  is  the  Messias,  and  that  it  is  according  to  his  purpose  and 

22  promise,  That  the  righteousness  of  God,  by  faith  in  Jesus  the 
Messias,  is  extended  to,  and  bestowed  on,  all  who  believe  in 

23  him  >',  (for  there  is  no  difference  between  them.  They  have 
all,  both  Jews  and  Gentiles,  sinned,  and  fail  of  attaining  that 

24  glory  *»  which  God  hath  appointed  for  the  righteous)  Being 

NOTES. 
20  '  'Ef  ip/wi  lifi'yj,  I  should  render,  "  by  deeds  of  law,"  i.  e.  by  actions  of  con- 
formity to  a  law  requirins  the  performance  of  the  dixxiw/nn.  0£o3,  the  right  rule 
of  God  (mentioned,  chap.  i.  32,)  with  a  penalty  annexed,  "no  flesh  can  be 
justified  :"  but  every  one,  failing  of  an  exact  conformity  of  his  actions  to 
the  immutable  rectitude  of  that  eternal  rule  of  right,  will  be  found  unrighteous, 
and  so  incur  the  penalty  of  the  law.  That  this  is  the  meaning  of  i'f/a  >iixw,  is 
evident,  because  the  apostle's  declaration  here  is  concerning  all  men,  crSca  craft. 
But  we  know  the  heathen  world  were  not  under  the  law  of  Moses :  and  ac- 
cordingly St.  Paul  does  not  say,  l^i'pyw/  rod  viixou,  "by  the  deeds  of  the  law," 
but  ef  epyoiv  t6/j.zv,  "  by  deeds  of  law."  Though  in  the  foregoing  and  following 
verse,  where  he  would  specify  the  law  of  Moses,  he  uses  the  article  with  y6fxo; 
three  times. 

">  "No  man."  St.  Paul  uses  here  the  word  flesh  for  man  emphatically,  as  that 
wherein  the  force  of  sin  is  seated.     Vid.  chap.  vii.  14,  18,  and  riii.  13. 
"  The  law  cannot  help  men  to  righteousness.  This,  which  is  but  implied  here,  he 
is  large  and  express  in,  chap.  vii.  and  is  said  expressly,  chap.  viii.  3.  Gal.  iii.  21. 
°  Chap.  vii.  13. 

22  r  Vid.  chap.  x.  12.  Gal.  iii.  22—28. 

23  '  Here  the  glory,  that  comes  from  God,  or  by  his  appointment,  is  called 
"  the  glory  of  God,"  as  the  righteousness,  which  comes  from  him,  or  by  his 
appointment,  is  called,  "  the  righteousness  of  God,"  chap.  i.  17,  and  the  rule 
of  moral  rectitude,  which  has  God  for  its  author,  or  is  appointed  by  him,  is 

T  2 


^7Q  Romans.  Chap.  III. 

TEXT. 
25  Whom  God  hath  set  foi-tli  to  be  a  propitiation,  tliroiigli  faith  in  liis 
blood,  to  declare  his  righteousness  for  the  remission  of  sins  that  are 
past,  through  the  forbearance  of  God ; 

PARAPHRASE, 
made  righteous  gratis  by  the  favour  of  God,  through  the 
25  redemption  "■  which  is  by  Jesus  Christ ;    Whom  God  hath  set 
forth  to  be  the  propitiatory  or  mercy-seat  *  in  his  own  blood ', 

NOTES. 

called  iiy.rjway.  Qcov,  cliap.  i.  32.  That  this  is  the  glory  here  meant,  vid.  chap.  ii. 
7,  10.     In  the  same  sense  the  glory  of  God  is  used,  chap.  v.  2. 

24)  Rederuptloa  signities  deliverauce,  but  not  deliverance  from  every  thing,  but 
deliverance  from  that,  to  which  a  man  is  in  subjection  or  bondage.  Nor  does 
redemption  by  Jesus  Christ  import,  there  was  any  compensation  made  to  God, 
by  paying  what  was  of  equal  value,  in  consideration  whereof  they  were  deliver- 
ed ;  for  that  is  inconsistent  with  what  St.  Paul  expressly  says  here,  viz.  that 
sinners  are  justified  by  God  gratis,  and  of  his  free  bounty.  What  this  redemp- 
tion is,  St.  Paul  tells  us,  Eph.  i.  7.  Col.  i.  14,  even  the  forgiveness  of  sins. 
But  if  St.  Paul  had  not  been  so  express  in  defining  what  he  means  by  re- 
demption, they  yet  would  be  thought  to  lay  too  mucii  stress  upon  the  criticism 
of  a  wiird,  in  the  translation,  wlio  would  thereby  force  from  the  word,  in  the 
original,  a  necessary  sense,  which  it  is  plain  it  hath  not.  That  redeeming,  in  the 
SHcred  Scripture  language,  signifies  not  precisely  paying  an  equivalent,  is  so 
clear,  that  nothing  can  be  more.  I  shall  refer  my  reader  to  three  or  four 
places  amongst  a  great  number,  Exod.  vi.  6.  Deut.  vii.  8,  and  xr.  12,  and  sxiv. 
18.  But  if  any  one  will,  from  the  literal  signification  of  the  word  in  English, 
persist  in  it,  against  St.  Paul's  declarations,  that  it  necessarily  implies  an  equiva- 
lent price  paid,  I  desire  him  to  consider  to  whom  :  and  that,  if  we  will  strictly 
adhere  to  the  metaphor,  it  must  be  to  those  whom  the  redeemed  are  in  bondage 
to,  and  from  whom  we  are  redeemed,  viz.  sin  and  Satan.  If  he  will  not  believe 
his  own  system  for  this,  let  him  believe  St.  Paul's  words.  Tit.  ii.  14,  "  Who 
gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity.''  Nor  could  the 
price  be  paid  to  God,  in  strictness  of  justice  (for  that  is  made  the  argument  here;) 
unless  the  same  person  ought,  by  that  strict  justice,  to  have  both  the  thing  re- 
deemed, and  the  price  paid  for  its  redemption.  For  it  is  to  God  we  are  redeem- 
ed, by  the  death  of  Christ,  Rev.  v.  9,  "  Thou  wast  slain,  and  hast  redeemed  us 
to  God  by  thy  blood. 

25  ''iXa^^piof,  signifies  propitiatory,  or  mercy-seat,  and  not  propitiation,  as  Mr. 
RIede  has  rightly  observed  upon  this  place,  in  his  Discourse  on  God's  House,  §  1. 
•  The  Alexandrine  copy  omits  the  words  S*a  stiVeu),',  by  faith  :"  which  seems 
conformable  to  the  sense  of  the  apostle  here  :  he  says,  that  God  hath  set  forth 
Christ  to  be  the  propitiatory  in  his  blood.  The  atonement,  under  the  law,  was 
made  by  blood,  sprinkled  on  tiie  propitiatory  or  mercy-seat.  Lev.  xvi.  14.  Christ, 
says  St.  Paul  here,  is  now  set  out,  and  shown  by  God,  to  be  the  real  propitiatory, 
or  mercy-seat,  in  his  own  blood  ;  see  Heb.  ix.  25,  26,  where  the  sacrifice  of  him- 
self is  opposeil  to  the  blood  of  others.  God  hath  set  him  out  to  be  so,  to  declare 
his  righteousness  ;  the  mercy-seat  being  the  place  wherein  God  spake  and  de- 
clared his  pleasure,  Exod.  xxv.  22.  Numb.  xvii.  8,  9.  And  it  was  there  wliere 
God  always  appeaued.  Lev.  xvi.  2.  It  was  the  place  of  his  presence,  and  there- 
fore he  is  said  to  dwell  between  the  cherubims,  Psal.  Ixxx.  1.  2  Kings  xix.  15. 
For  between  the  cherubims  was  the  mercy-seat.  In  all  which  respects  our  Saviour, 
who  was  the  antitype,  is  properly  called  the  propitiatory. 


Chap.  III.  Romans.  Tjil 

TEXT. 
26  To  (lecJare,  I  say,  at  this  time  liis  righteousness ;  that  he  might  be 
just,  and  the  justitier  of  him  which  believeth  in  Jesus. 


PARAPHRASE, 
for  the  i-nanifestatlon  of  his  [God's]  righteousness  ",  by  passing 
over^'  their  transgressions,  formerly  committed,  which  he  hath 
borne  with  hitherto,  so  as  to  withhold  his  hand  from  casting  off 
26  the  nation  of  the  Jews,  as  their  past  sins  deserved.  For  the 
manifesting  of  his  righteousness  "  at  this  time  >',  that  he  might 
be  just,  in  keeping  his  promise,  and  be  the  justifier  of  every 
one,  not  who  is  of  the  Jewish  nation  or  extraction,  but  of  the 


NOTES. 

"  :i<x«io!rt;/n,  "righteousness,"  seems  to  be  used  liere,  in  the  same  sense  it  is 
ver.  5,  for  "  the  rigliteousiie.ss  of  God,"  in  keeping  his  word  witli  the  nation  of 
the  Jews,  notwithstaudinK  their  provocatious.  And  indeed,  with  the  followJDg 
words  of  this  verse,  contains  iu  ic  a  farther  answer  to  the  Jews'  insiunation,  of 
God's  being  hard  to  their  nation,  by  showint;  that  God  had  been  very  favourable 
to  thein,  in  not  casting  theiu  off,  as  they  had  deserved,  till,  according  to  his 
promise,  he  had  sent  them  the  Messias,  and  they  had  rejected  him. 
*  Aia  TV/ TTstf  Eo-o,  "by  passing  over."  I  do  not  remember  any  place  where 
iripia-i;  signifies  remission,  or  forgiveness,  but  passing  by,  or  |)assing  over,  as  our 
translation  has  it  in  the  margin,  ».  e.  overlooking,  or,  as  it  were,  not  minding  ; 
in  which  sense  it  cannot  be  ajjplied  to  the  past  sins  of  private  persons,  for  God 
neither  remits,  nor  passes  them  by,  so  as  not  to  take  notice  of  them.  But  this 
irapia-i;  tmv  TrpoyEyovoriuv  a/uiaplriuaTwv,  [lassing  over  past  sins,  is  spoken  nationally, 
in  respect  of  the  people  of  the  Jews  ;  who,  though  they  were  a  very  sinful  nation, 
as  appears  by  the  places  here  brought  against  them  by  St.  Paul,  yet  God  passed 
by  all  that,  and  would  not  be  hindered  by  their  past  sinfulness  from  being  just, 
in  keeping  his  promise,  in  exhibiting  to  them  Christ,  the  propitiatory.  But, 
though  he  would  not  be  provoked  by  tiieir  past  sins,  so  as  to  cast  them  off  from 
being  his  people,  before  he  had  sent  them  the  promised  Messias,  to  be  their 
Saviour ;  yet,  after  that,  when,  at  the  due  time,  he  had  manifested  his  righte- 
ousness to  them,  "  that  he  might  be  just,  and  the  justifier  of  those  who  believe 
in  Jesus,"  he  nolontier  bore  with  their  sinful  obstinacy  ;  but,  when  they  rejected 
the  Saviour  (whom  he  had  sent,  according  to  his  |)romlse)  from  being  their  King, 
God  rejected  them  from  being  his  people,  and  took  the  Gentiles  into  his  church, 
and  made  them  his  people,  jointly  and  equally  with  the  few  believing  Jews. 
This  is  plainly  the  sense  of  the  apostle  lierc,  where  he  is  discoursing  of  the 
nation  of  the  Jews  and  their  state,  iu  comparison  with  the  Gentiles  ;  not  of  the 
state  of  private  persons.  Let  any  one  without  prepossession  attentively  read  the 
context,  and  he  will  find  it  to  be  so. 
26  *  AixaioffjvTjf  aJTOj,  "  his  righteousness,"  is  here  to  be  understood  in  both 
senses  in  which  St.  Paul  had  used  it  before  in  this  chapter,  viz.  ver.  5  and  22, 
as  it  is  manifested  by  St.  Paul's  explaining  of  it  himself,  in  these  words 
immediately  following  :  "  that  he  might  be  just,  and  the  justifier  of  him  who 
believeth  in  Jesus,"  which  are  the  two  senses  wherein  the  righteousness  of  God 
is  used. 
y  "  At  this  time,"  viz.  The  fulness  of  lime,  according  to  his  promise. 


278  Romans.  Chap.  III. 

TEXT. 

27  Where  is  boasting  tlien  ?  it  is  excluded.  By  wliat  law  ?  of  works  .'' 
Nay  :  but  by  the  law  of  faith. 

28  Therefore  we  conclude,  that  a  man  is  justified  by  faith,  without  the 
deeds  of  the  law. 

29  Is  he  the  God  of  the  Jews  only  .''  Is  he  not  also  of  the  Gentiles  } 
Yes,  of  the  Gentiles  also. 

30  Seeing  it  is  one  God,  which  shall  justify  the  circumcision  by  faith, 
and  uncircumcision  through  faith. 

PARAPHRASE. 

27  faith  ^  in  Jesus  Christ.  What  reason,  then,  have  you  Jews  to 
glory  %  and  set  yourselves  so  much  above  the  Gentiles,  in 
judging  them,  as  you  do .''  None  at  all :  boasting  is  totally 
excluded.     By  what  law  ?   By  the  law  of  works .''   No,  but 

28  by  the  law  of  faith.     I  conclude,  therefore '^j  that  a  man  is 

29  justified  by  faith,  and  not  by  the  works  of  the  law  *■.  Is 
God  the  God  of  the  Jews  only,  and  not  of  the  Gentiles 

30  also .''  Yea,  certainly  of  the  Gentiles  also.  Since  the  time  is 
come  that  God  is  no  longer  one  to  the  Jews,  and  another  to 
the  Gentiles,  but  he  is  now  become  one  and  the  same*^  God  to 
them  all,  and  will  justify  the  Jews  by  faith,  and  the  Gentiles 

NOTES. 

*  Tov  Ix  aifrtios,  'I>i<roD,  if  this  phrase  had  been  translated,  him  that  is  of  the  faith 
of  Jesus,  as  it  is  chap.  iv.  16,  and  Gal.  iii.  7,  rather  than  him  which  beliereth  in 
Jesus,  it  would  better  have  expressed  the  apostle's  meaning  here,  which  was  to 
distinguish  o/  Ik  nrif-eu);,  those  who  are  of  faith,  from  o/  Ix  aepilo/xyi;,  or  o/  Ix  v^yuou, 
those  who  are  of  the  circumcision,  or  those  who  are  of  the  law,  speaking  of  them 
as  of  two  sorts,  or  races  of  men,  of  two  different  extractions.  To  understand 
this  place  fully,  let  any  one  read  chap.  iv.  12 — 16.  Gal.  iii.  7 — 10,  where  he  will 
find  the  apostle's  sense  more  at  large. 

27  »  The  glorying  here  spoken  of,  is  that  of  the  Jews,  i.  e.  their  judging  of  the  Gen- 
tiles, and  their  contempt  of  them,  which  St.  Paul  had  before  in  several  places 
taken  notice  of.  And  here,  to  take  down  their  pride  and  vanity,  he  tells  them 
it  is  wholly  excluded  by  the  Gospel,  wherein  God,  who  is  the  God  of  the  Gentiles 
as  well  as  of  the  Jews,  justifieth  by  faith  alone  the  Jews  as  well  as  the  Gentiles, 
since  no  man  could  be  justified  by  the  deeds  of  the  law.  This  seems  to  be  said 
to  the  converted  Jews,  to  stop  their  thinking  that  they  had  any  advantage  over 
the  Gentiles  under  the  Gospel.  No,  says  he,  the  Gospel,  which  is  the  law  of 
faith,  lays  you  equal  witii  the  Gentiles,  and  you  have  no  ground  to  assume  any 
thing  to  yourselves,  or  set  yourselves  above  them,  now  under  the  iMessias.  This, 
and  all  the  rest  to  this  purpose  in  this  epistle,  is  said  to  establish  the  converted 
Romans  in  their  title  to  the  favour  of  God,  equally  with  the  Jews,  in  the  Gospel, 
and  to  fortify  them  against  any  disturbance  that  might  be  given  them  by  the 
pretending  Jews,  which  is  the  principal  design  of  this  epistle,  as  we  have  already 
observed. 

28  ••  "  Therefore."     This  inference  is  drawn  from  what  he  had  taught,  ver.  23. 
«  Vid.  Acts  xiii.  li'J,  chap.  viii.  3.  Gal.  ii.  16. 

30  ''  *EjrnVef  {',-  6  &(o{,  "  since  God  is  one."  He  that  will  see  the  force  of  St.  Paul's 
reasoning  here,  must  look  to  Zacbary  xiv.  9,  from  whence  these  words  arc  taken. 


Chap.  IV.  Eoma7is.  279 

TEXT. 
31   Do  we  then  make  void  the  law  through  faith  ?     God  ftrbid  :  yea, 
we  establish  the  law. 

PARAPHRASE. 

also  through  faith,  who,  by  the  law  of  Moses,  were  heretofore 
31  shut  out*^  from  being  the  people  of  God.  Do  we  then  make 
the  law  ^  insignificant,  or  useless,  by  our  doctrine  of  faith  ?  By 
no  means  :  but,  on  the  contrary,  we  establish  §  and  confirm  the 
law. 

NOTES. 

where  the  prophet,  speaking  of  the  time  when  the  Lord  shall  be  King  over  all  the 
earth,  and  not  barely  over  the  little  people  shut  up  in  the  laud  of  Canaan,  he 
says,  "in  that  day  there  shall  be  one  Lord,"  2.  e.  God  shall  not  be,  as  he  is 
now,  the  God  of  the  Jews  alone,  whom  only  he  hath  known,  of  all  the  people  of 
the  earth  :  but  he  shall  be  the  God  of  the  Gentiles  also,  the  same  merciful,  re- 
conciled God  to  the  people  of  all  nations.  This  prophecy  the  Jews  understood 
of  the  times  of  the  Messias,  and  St.  Paul  here  presses  them  with  it. 
^  It  was  impossible  for  remote  nations  to  keep  the  law  of  Mose«,  a  great  part  of 
the  worship  required  by  it  being  local,  and  confined  to  the  temple  at  Jerusalem. 
31  f  No'/iov,  "  law,"  is  here  repeated  twice,  without  the  article  ;  and  it  is  plain  that 
by  it  St.  Paul  does  not  mean  precisely  the  Mosaical  law,  but  so  much  of  it  as  is 
contained  in  the  natural  and  eternal  rule  of  right,  mentioned  chap.  i.  33,  andxi. 
26,  and  is  again,  by  a  positive  command,  re-enacted  and  continued  as  a  law  under 
the  ^Messias,  vid.  iMatth.  xxviii.  20. 

8  "  Establish."  The  doctrine  of  justification  by  faith  necessarily  supposeth  a 
rule  of  righteousness,  which  those,  who  are  justified  by  faith,  come  short  of ;  and 
also  a  punishment  incurred,  from  which  they  are  set  free,  by  being  justified  :  and 
so  this  doctrine  establishes  a  law  ;  and  accordingly  the  moral  part  of  the  law  of 
Moses,  that  ^malwua  Tcj  ©soD,  as  the  apostle  calls  it  in  the  place  above  quoted, 
chap.  i.  32,  is  enforced  again,  by  our  Saviour  and  the  apostles,  in  the  Gospel, 
with  penalties  annexed  to  the  breach  of  it. 


SECTION  IV. 
CHAPTER  IV.  1—25. 

CONTENTS. 

St.  Paul  having,  in  the  foregoing  section,  cut  off  all  glorying 
from  the  Jews,  upon  the  account  of  their  having  the  law,  and 
shown,  that  that  gave  them  no  manner  of  title  or  pretence  to  be 


280       »  Romans.  Chap.  IV. 

the  ]5eojDle  of  God,  more  than  the  Gentiles  under  the  Messias,  and 
so  they  had  no  reason  to  judge  or  exclude  the  Gentiles,  as  they 
did  ;  he  comes  here  to  prove  that  their  lineal  extraction  from  their 
father  Abraham  gave  them  no  better  a  pretence  of  glorying,  or  of 
setting  themselves  upon  that  account  above  the  Gentiles,  now,  in 
the  time  of  the  Gospel. 

1.  Because  Abraham  himself  was  justified  by  faith,  and  so  had 
not  whereof  to  glory  ;  forasmuch  as  he  that  receiveth  righteous- 
ness, as  a  boon,  has  no  reason  to  glory,  but  he  that  attains  it  by 
works. 

2.  Because  neither  they,  who  had  circumcision  derived  down  to 
them,  as  the  posterity  of  Abraham,  nor  they  who  had  the  law  ;  but 
they  only,  who  had  faith,  were  the  seed  of  Abraham,  to  whom  the 
promise  was  made.  And  therefore  the  blessing  of  justification 
was  intended  for  the  Gentiles,  and  bestowed  on  them  as  well  as 
on  the  Jews,  and  upon  the  same  ground. 

TE.XT. 

1  What  shall  we  then  say,  that  Abraham,  our  father  as  pertaining  to 
the  flesh,  hath  found  .'' 

2  For  if  Abraham  were  justified  by  works,  he  hath  whereof  to  glory, 
but  not  before  God. 

PARAPHRASE. 

1  What  then  shall  we  say  of  Abraham,  our  father  according 
to  the  flesh  ^,  what  has  he  obtained  ?  has  not  he  found  matter 

2  of  glorying  ?    Yes ;   if  he  were  justified  by   works,  he  had 
matter  of  glorying^,  he  might  then  have  gloried  over  the 

NOTES. 

1  »  "  Our  father  according  to  the  flesh."  St.  Paul  speaks  here,  as  lineally 
descended  from  Abraham,  and  joins  himself  therein,  with  the  rest  of  his  nation, 
of  whom  he  calls  Abraham  the  father,  according  to  the  flesh,  to  distinguish  the 
Jews  by  birth,  from  those  who  were  Abraham's  seed  according  to  the  promise, 
viz.  those,  who  were  of  the  faith  of  Abraham,  whether  Jews  or  Gentiles,  a 
distinction  which  lie  insists  on  all  through  this  chapter. 

2  ^  Kauyji.ua,  translated    here,    "  glorying,"    I  t^ke    to    signify  the  same    with 
Y.oi-jyaijou,  translated  "boasting,"  cliap.  ii.  17,  23,  in  which  jdaces  it  is  used  to 
signify  the  Jews  valuing  tliemselves,  upon  some  national  privileges,  above  the 
rest  of  tlic  world,  as  if  they  had  thereby  some  peculiar  right  to  the  favour  of 
God,  above  other  men.     This  the  Jewish  nation,  thinking  themselves  alone  to 
have  a  title  to  be  the  people  of  God,  expressed,  in  their  judging  the  Gentiles, 
whom  they  despised,  and  looked  on  as  unworthy  and  uncapable  to  be  received 
into  the  kingdom  of  the  Messias,  and  admitted  into  fellowship  with  theirnation, 
under  the  Gospel.     This  conceit  of  theirs  St.  Paul  opposes  liere,  and  makes  it 
liis  business  to  show  the  falsehood  and  groundlessness  of  it,  all  tlirough  the  eleven 
first  ciiapters  of  this  ejiistle.     I  ask,  whether  it  would  not  help  the  Englis 
reader  the  better  to  find  and  pursue  the  sense  of  St.  Paul,  if  the  Greek  ter 
were  every  wliere  rendered  by  the  same  Englisli  word  ?  whether  *'  boasting, 
or  "  glorying,"  I  think  of  no  great  consequence,  so  one  of  them  be  kept  to. 


1 


Chap.  IV.  Romans.  281 

TEXT. 

3  For  what  saith  tlie  Scripture  ?  Abraham  believed  God,  and  it  was 
counted  unto  liim  for  righteousness. 

4  Now  to  him  that  worketh,  is  the  reward  not  reckoned  of  grace,  but 
of  debt. 

5  But  to  liim  that  worketh  not,  but  believeth  on  him  that  justifieth 
the  ungodly,  his  faith  is  counted  for  righteousness. 

6  Even  as  David  also  describeth  the  blessedness  of  the  man,  unto  flhom 
God  imputeth  righteousness  without  works, 

7  Saying,  Blessed  are  they  whose  iniquities  are  forgiven,  and  whose 
sins  are  covered. 

8  Blessed  is  the  man  to  whom  the  Lord  will  not  impute  sin. 

9  Cometh  this  blessedness,  then,  upon  the  circumcision  only,  or  upon 
the  uncircumcision  also  ?  for  we  say,  that  faith  was  reckoned  to 
Abraham  for  righteousness, 

PARAPHRASE, 
rest  of  the  Gentile  world,  in  having  God  for  his  God,  and 
he  and  his  family  being  God's  people;  but  he  had  no  sub- 

3  ject  of  glorying  before  God,  As  it  is  evident  from  sacred 
Scripture,  Avhich  telleth  us,  that  Abraham  believed  God,  and 

l-  it  was  counted  to  him  for  righteousness.  Now  there  had  been 
no  need  of  any  such  counting,  any  such  allowance,  if  he  had 
attained  righteousness  by  works  of  obedience,  exactly  con- 
formable and  coming  up  to  the  rule  of  righteousness.  For 
what  reward  a  man  has  made  himself  a  title  to,  by  his  perform- 
ances, that  he  receives  as  a  debt  that  is  due,  and  not  as  a  gift 

5  of  favour.  But  to  him,  that  by  his  works  attains  not  righteous- 
ness, but  only  beheveth  on  God,  who  justifieth  him,  being  un- 
godly %  to  him  justification  is  a  favour  of  grace  :  because  his 
believing  is  accounted   to  him  for  righteousness,  or  perfect 

6  obedience.  Even  as  David  speaks  of  the  blessedness  of  the 
man,  to  whom  God  reckoneth  '^  righteousness  without  works, 

7  Sa^ang,  "  Blessed  are  they  whose  iniquities  ai'e  forgiven,  and 

8  whose  sins  are  covered.     Blessed  is  the  man  to  whom  the 
1)  Lord  will  not  reckon  sin."     Is  this  blessedness  then  upon 

NOTES. 

5  «  Toy  ctfftfn,  "  him  being  uugodly."  By  these  words  St.  Paul  plainly  points 
out  Abraham,  who  was  ao-scy;,",  "  ungodly,"  i.  e.  a  Gentile,  not  a  worshipper  of 
the  true  God,  when  God  called  him.     V'id.  note,  ch.  i.  18. 

6  ''  Aoy/iTETxi,  "  reckoneth."  What  this  imputing  or  reckoning  of  righteousness 
is,  may  be  seen  in  ver.  8,  viz.  the  not  reckoning  of  sin  to  any  one,  the  not  putting 
sin  to  his  account .  the  apostle,  in  the.se  two  verses,  using  these  two  expressions 
as  equivalent.  From  hence  the  expression  of  blotting  out  of  iniquity,  so  frequently 
used  in  sacred  Scripture,  may  be  understood,  i.  e.  striking  it  out  of  the  account. 
AoyiaKrSai  signifies  to  reckon,  or  account,  and,  with  a  dative  case,  to  put  to  any 
one's  account ;  and  accordingly,  ver.  3, 4, 5,  it  is  translated  counted,  or  reckoned  ; 
which  word,  for  the  sake  of  Englisli  readers,  I  have  kept  to  in  this,  and  ver.  0, 
10,  and  11. 


Romaiis.  Chap.  IV. 

TEXT. 

10  How  was  it,  then,  reckoned?  when  he  was  in  circumcision,  or  in 
uncircumcision  ?  not  in  circumcision,  but  in  iincircumcision. 

1 1  And  he  received  a  sign  of  circumcision,  a  seal  of  the  righteousness 
of  the  faith,  wliich  he  had,  being  yet  uncircumcised,  that  he  might  be 
the  father  of  all  them  that  believe,  though  they  be  not  circumcised, 
that  righteousness  might  be  imputed  unto  them  also : 

12  And  the  father  of  circumcision  to  them  who  are  not  of  the  circum- 
cision only,  but  also  walk  in  the  steps  of  that  faith  of  our  father 
Abraham,  which  he  had  being  yet  uncircumcised. 

13  For  the  promise,  that  he  should  be  the  heir  of  the  world,  was  not  to 


PARAPHRASE, 
the  circumcised  only,  or  upon  the  uncircumcised  also  .''  for  we 
say  that  faith  was  reckoned  to  Abraham  for  righteousness. 

10  When,  therefore,  was  it  reckoned  to  him  ?  when  he  was  in 
circumcision,  or  in  uncircumcision  ?  not  in  circumcision,  but 

11  in  uncircumcision.  For  he  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith,  which  he  had,  being 
yet  uncircumcised  %  that  he  might  be  the  father  of  all  those 
who  believe,  being  uncircumcised,  that  righteousness  might  be 

12  reckoned  to  tliem  also ;  And  the  father  of  the  circumcised, 
that  righteousness  might  be  reckoned,  not  to  those  who  were 
barely  of  the  circumcision,  but  to  such  of  the  circumcision  as 
did  also  walk  in   the  steps  of  the  faith  of  our  father  Abra- 

13  ham,  which  he  had,  being  uncircumcised  ^      For  the  pro- 


NOTES. 

lie  See  Gen.  xvii.  11. 

11,  12  <■  What  righteousness  reckoned  to  any  one,  or  as  it  is  usually  called,  imputed 
righteousness,  is,  St.  Paul  explains,  ver,  6 — 8.  Whom  this  blessing  belongs  to, 
he  inquires,  ver.  9,  and  here,  ver.  11  and  12,  he  declares  who  are  the  children 
of  Abraham,  that  from  him  inherit  this  blessing  ;  ver.  11,  he  speaks  of  the  Gen- 
tiles, and  there  shows  that  Abraham,  who  was  justified  by  faith,  before  he  was 
circumcised,  (the  want  whereof  the  Jews  looked  on  as  a  distinguishing  mark  of 
a  Gentile)  was  the  father  of  all  those,  among  the  Gentiles,  who  should  believe 
without  being  circumcised.  And  here,  ver.  12,  he  speaks  of  the  Jews,  and  says 
that  Abraham  was  their  father  ;  but  not  that  all  should  be  justified,  who  were 
■only  circumcised :  but  those,  who,  to  their  circumcision,  added  the  faith  of  Abra- 
ham, which  he  had  before  he  was  circumcised.  That  which  misled  those,  who 
mistook  the  sense  of  St.  Paul  here,  seems  to  be  their  not  observing  that  rdlf  oux  Ix 
urepiTOfji^s  is  referred  to,  and  governed  by  ik  tI  XoyttrBrivai,  which  must  be  supposed 
repeated  here  after  vjarepa  aipirofxri!.  Or  else  the  apostle's  sense  and  argument 
will  not  stand  in  its  full  force,  but  the  antithesis  will  be  lost,  by  preserving  of 
which  the  sense  runs  thus  :  and  the  father  of  the  circumcised,  that  righteousness 
might  be  imputed  to  those  who,  &c.  Another  thing,  very  apt  to  mislead  them, 
was  the  joining  of  fjt^vn,  only,  to  oux,  not,  as  if  it  were  oJ  fi6vov  To7f,  not  only  those 
who  are  of  the  circumcision  ;  whereas  it  should  be  understood  as  it  stands 
joined  to  vripiTOfxrii,  and  so  wtpiTo/x^f  uovov  are  best  translated  barely  circumcision, 
and  the  apostle's  sense  runs  thus :  "  that  he  might  be  the  father  of  the  Gentiles 


Chap.  IV.  Romans,  283 

TEXT. 

Abraham^  or  to  his  seed,  through  the  law,  but  through  the  righteous- 
ness of  faith. 

14  For  if  they,  wliich  arc  of  the  law,  be  heirs,  faith  is  made  void,  and 
the  promise  made  of  none  effect. 

15  Because  the  law  worketh  wrath  :  for  where  no  law  is,  there  is  no 
transgression. 

PARAPHRASE, 
mise  s,  that  he  should  be  possessor  of  the  world,  was  not  that 
Abraham,  and  those  of  his  seed  who  were  under  the  law,  should, 
by  virtue  of  their  having  and  owning  the  law,  be  possessed  of 
it ;  but  by  the  righteousness  of  faith,  whereby  those  who  were, 
without  the  law,  scattered  all  over  the  world,  beyond  the  bor- 
ders of  Canaan,  became  his  posterity,  and  had  him  for  their 
father*^,  and  inherited  the  blessing  of  justification  by  faith. 

14  For,  if  they  only  who  had  the  law  of  Moses  given  them  were 
heirs  of  Abraham,  faith  is  made  void  and  useless',  it  receiving 
no  benefit  of  the  promise,  which  was  made  to  the  heirs  of 
Abraham's  faith,  and  so  the  promise  becomes  of  no  effect. 

15  Because  the  law  procures  them  not  justification'',  but  renders 
them  liable  to  the  wrath  and  punishment  of  God  ',  who,  by  the 
law,  has  made  known  to  them  what  is  sin,  and  what  punish- 

NOTES. 

that  believe,  though  they  be  not  circumcised,  that  righteousness  might  be  im- 
puted to  them  also  :  and  the  father  of  the  Jews,  that  righteousness  might  be 
imputed,  not  to  them  who  have  circumcision  only,  but  to  them  who  also  walk  in 
the  steps  of  the  faith  of  our  father  Abraham,  which  he  had  being  uncircum- 
cised."  In  which  way  of  understanding  this  passage,  not  only  the  apostle's 
meaning  is  very  plain,  easy,  and  coherent ;  but  the  construction  of  the  Greek 
exactly  corresponds  to  that  of  ver.  11,  and  is  genuine,  easy,  and  natural,  which 
any  other  way  will  be  vei7  perplexed. 

13  8  The  promise  here  meant  is  that  which  he  speaks  of  ver.  11,  whereby  Abraham 
was  made  the  father  of  all  that  should  believe,  all  the  world  over;  and,  for  that 
reason,  he  is  called  xKrtpovo/jio;  yAsjxm,  "  heir,  or  lord  of  the  world."  For  the 
believers,  of  all  nations  of  the  world,  being  given  to  him  for  a  posterity,  he  be- 
comes, thereby,  lord  and  possessor  (for  so  heir  amongst  the  Hebrews  signified) 
of  the  world.  For  it  is  plain,  the  apostle,  in  this  verse,  pursues  the  argument 
he  was  upon  in  the  two  former.  And  it  is  also  plain,  that  St.  Paul  makes  cir- 
cumcision to  be  the  seal  of  the  promise  made  to  Abraham,  Gen.xii.  as  well  as  of 
that  made  to  him.  Gen.  xvii.  and  so  both  these  to  be  but  one  covenant,  and  that 
of  chap.  xvii.  to  be  but  a  repetition  and  farther  explication  of  the  former,  as  is 
evident  from  this  chapter,  compared  with  Gal.  iii.  In  both  which  the  apostle 
argues,  that  the  Gentiles  were  intended  to  be  justified,  as  well  as  the  Jews ; 
and  that  both  Jews  and  Gentiles,  who  are  justified,  are  justified  by  faith,  and 
not  by  the  works  of  the  law. 

h  Gal.  iii.  7. 

14  '  See  Gal.  iii.  18. 

15  "Ch.viii.  3.  Gal.  iii.  21. 

'  See  ch.  iii.  19,  20,  and  v.  10,  13,  20,  aud  vii.  7,  8,  10.  I  Cor.  xv.  56.  Gal.  iii. 
19.  John  ix.  41,  and  xv.  22. 


284  Romans,  Chap.  IV. 

TEXT. 

1 6  Therefore  it  is  of  faith,  that  it  might  be  by  grace ;  to  the  end  the 

])romise  might  be  sure  to  all  the  seed ;  not  to  that  only  M'hich  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,  *'  I  have  made  thee  a  father  of  many  nations") 
before  him  whom  he  believed,  even  God,  who  quickeneth  the  dead, 
and  calleth  those  things  which  be  not  as  though  they  were  : 

18  Who  against  hope  believed  in  hope,  that  he  might  become  the  father 
of  many  nations,  according  to  that  which  was  spoken,  "  So  shall  thy 
seed  be." 

19  And  being  not  weak  in  faith,  he  considered  not  his  own  body  now 

PARAPHRASE, 
ment  he  has  annexed  to  it.     For  there  is  no  incurring  wrath 
or  punishment,  where  there  is  no  law  that  says  any  thing 

16  of  it™:  Therefore  the  inheritance'*  is  of  faith,  that  it  might  be 
merely  of  favour,  to  the  end  that  the  promise  might  be  sure 
to  all  the  seed  of  Abraham ;  not  to  that  part  of  it  only  which 
has  faith,  being  under  the  law;  but  to  that  part  also,  who, 
■without  the  law,  inherit  the  faith  of  Abraham,  who  is  the 
father   of  us   all    who   believe,    whether   Jews   or    Gentiles, 

17  (As  it  is  written",  "  I  have  made  thee  a  father  of  many 
nations.")  I  say  the  father  of  us  all  (in  the  account  of  God, 
"whom  he  believed,  and  who  accordingly  quickened  the  dead, 
i.  e.  Abraham  and  Sarah,  whose  bodies  were  dead ;  and  calleth 

18  things  that  are  not,  as  if  they  were  p  :)  Who  without  any  hope, 
which  the  natural  course  of  things  could  afford,  did  in  hope 
believe,  that  he  should  become  the  father  of  many  nations,  ac- 
cording to  what  God  had  spoken,  by  God's  showing  him  the 

19  stars  of  heaven,  saying.  So  shall  thy  seed  be.     And  being  firm 

NOTES. 

«»  Ou  oxiK  'ig-tv  v6/xo(,  oJSe  ffapaoacif,  of  that,  concerning  which  there  is  no  law, 
with  the  sanction  of  a  punishment  annexed,  there  can  be  no  transgression,  in- 
curring wrath  or  punishment.  Thus  it  may  be  rendered,  if  we  read  oJ  with  an 
aspiration  as  some  do.  But  whether  it  be  taken  to  signify  where,  or  whereof, 
the  sense  will  be  the  same.  Uo-pd^xiri;  here,  to  make  St.  Paul's  argument  of 
force,  must  signify  such  a  transgression  as  draws  on  the  transgressor  wrath  and 
punishment,  by  the  force  and  sanction  of  a  law.  And  so  the  apostle's  pro- 
position is  made  good,  that  it  is  the  law  alone  that  exposes  us  to  wrath,  and  that 
is  all  the  law  can  do,  for  it  gives  us  no  power  to  perform. 

16  "  The  grammatical  construction  does  not  seem  much  to  favour  "  inheritance," 
as  the  word  to  be  supplied  here,  because  it  does  not  occur  in  the  preceding 
verses.  But  he,  that  observes  St.  Paul's  way  of  writing,  who  more  regards 
things  than  forms  of  speaking,  will  be  satisfied,  that  it  is  enough  that  he  men- 
tioned "  heirs,"  ver.  13  and  14  j  and  that  he  does  mean  iuheritance  here.  Gal, 
iii.  18,  puts  it  past  doubt. 

17  »  See  Gen.  xvii.  16. 
I*  Gea.  xvi.  5. 


Chap.  IV.  Roma?is.  28.5 

TEXT, 
(lead,  wlicii  lie  was  about  an  hundred  j-cars  old,  neither  yet  the 
deadness  of  Sarah's  won:b. 

20  He  staggered  not  at  the  promise  of  God,  through  unbelief ;  but  was 
strong  in  faith,  giving  glory  to  God : 

21  And  being  fully  persuaded/ that  what  he  had  promised,  he  was  able 
also  to  perform. 

22  And,  therefore,  it  was  imputed  to  him  for  righteousness. 

23  Now  it  was  not  m  ritteu  for  his  sake  alone,  that  it  was  imputed  to 
him ; 

24  But  for  us  also,  to  whom  it  shall  be  imputed,  if  we  believe  on  him 
that  raised  up  Jesus  our  Lord  from  the  dead, 

25  Who  was  delivered  for  our  offences,  and  was  raised  again  for  our 
justification, 

PARAPHRASE, 
and  unshaken  in  his  faith,  he  regarded  not  his  own  body,  now 
dead,  he  being  about  an  hundred  years  old,  nor  the  deadness 

20  of  Sarah's  womb  ;  He  staggered  not  at  the  promise  of  God, 
through  unbelief,  but  was  strong  in  faith,  thereby  giving  glory 

21  to  God;   By  the  full  persuasion  he  had,  that  God  was  able  to 

22  perform  what  he  had   joromised :  And   therefore  it  was  ac- 

23  counted  to  him  for  righteousness.     Now  this,  of  its  being 

24  reckoned  to  him,  was  not  written  for  his  sake  alone,  But  for 
ours  also,  to  whom  faith  also  will  be  reckoned  for  righteous- 
ness, viz.  to  as  many  as  believe  in  him,  who  raised  Jesus  our 

25  Lord  from  the  dead  i.  Who  was  delivered  to  death  for  our 
offences'^,  and  was  raised  again  for  our*  justification. 

NOTES. 

24  9  St.  Paul  seems  to  mention  this  here,  in  particular,  to  show  the  analogy  betirecn 
Abraham's  faitli,  and  that  of  believers,  under  the  Go.-^pel :  see  ver.  17. 

25  >•  See  Rom.  iii.  25,  and  v.  6,  10.  Eph.  i.  7,  11,  14,  and  v.  2.  Col.  i.  14,  20—22. 
1  Tim.  ii.  6.  Tit.  ii.  14. 

*  1  Cor.  XV.  17.  I  have  set  down  all  these  texts  out  of  St.  Paul,  that  in  them 
might  be  seen  his  own  explication  of  what  he  says  here,  viz.  that  our  Saviour,  by 
his  death,  atoned  for  our  sins,  and  so  we  were  innocent,  and  thereby  freed  from 
the  punishment  due  to  sin.  But  he  arose  again  to  ascertain  to  us  eternal  life, 
the  consequence  of  justification  ;  for  the  reward  of  righteousness  is  eternal  life, 
which  inheritance  we  have  a  title  to,  by  adoption  in  Jesus  Christ.  But  if  he 
himself  had  not  that  inheritance,  if  he  had  not  rose  into  the  possession  of  eter- 
nal life,  we,  who  hold  by  and  under  him,  could  not  have  risen  from  the  dead,  and 
so  could  never  have  come  to  be  pionounccd  righteous,  and  to  have  received  the 
reward  of  it,  everlasting  life.  Hence  St.  Paul  tells  us,  1  Cor.  xv.  17,  that  "  if 
Christ  be  not  raised,  our  faith  is  vain,  we  are  yet  in  our  sins,"  i.  e.  as  to  tlie  at- 
tainment of  eternal  life,  it  is  all  one  as  if  our  sins  were  not  forgiven.  And  thus 
he  rose  for  our  justification,  i.  e.  to  assure  to  us  eternal  life,  the  consequence  of 
justification.  And  tliis  I  tliink  is  confirmed  by  our  Saviour  in  tiiesc  words, 
"  because  I  live,  ye  shall  live  also,"  John  xiv.  19. 


286  Romans,  Chap.  V. 


SECTION  V. 
CHAPTER  V.  1—11. 

CONTENTS. 

St.  Paul,  in  the  foregohig  chapters,  has  examined  the  glorying 
of  the  Jews,  and  their  valuing  themselves  so  highly  above  the 
Gentiles,  and  shown  the  vanity  of  their  boasting  in  circumcision 
and  the  law,  since  neither  they,  nor  their  father  Abraham,  were 
justified,  or  found  acceptance  with  God,  by  circumcision,  or  the 
deeds  of  the  law  :  and  therefore  they  had  no  reason  so  as  they  did 
to  press  circumcision  and  the  law  on  the  Gentiles,  or  exclude  those, 
who  had  them  not,  from  being  the  people  of  God,  and  unfit  for 
their  communion,  in  and  under  the  Gospel.  In  this  section,  he 
comes  to  show  what  the  convert  Gentiles,  by  faith,  without  circum- 
cision, or  the  law,  had  to  glory  in,  viz.  the  hope  of  glory,  ver.  2, 
their  sufferings  for  the  Gospel,  ver.  3,  and  God  as  their  God, 
ver.  11.  In  these  three  it  is  easy  to  observe  the  thread  and  co- 
herence of  St.  Paul's  discourse  here,  the  intermediate  verses  (ac- 
cording to  that  abounding  with  matter  and  overflowing  of  thought 
he  was  filled  with)  being  taken  up  with  an  accidental  train  of  con- 
siderations, to  show  the  reason  they  had  to  glory  in  tribulations. 

TEXT. 

1  Therefore  being  justified  by  faith,  we  have  peace  with  God,  through 
our  Lord  Jesus  Christ : 

2  By  whom  also  we  have  access,  by  faith,  into  this  grace,  wherein  we 
stand,  and  rejoice  in  hope  of  the  glory  of  God. 

PARAPHRASE. 

1  Therefore  being  justified  by  faith,  we  ^  have  peace  with  God, 

2  through  our  Lord  Jesus  Christ,  By  whom  we  have  had  ad- 
mittance, through  faith,  into  that  favour,  in  which  we  have 
stood,  and  glory  ^  in  the  hope  of  the  glory  which  God  has  in 

NOTES. 

1  •  "  We,"  t.  e.  we  Gentiles  that  are  not  under  the  law.  It  is  in  their  names 
that  St.  Paul  speaks,  in  the  three  last  verses  of  the  foregoing  chapter,  and  all 
through  this  section,  as  is  evident  from  the  illation  here,  "  therefore  being  jus- 
tified by  faith,  we."  It  being  an  inference,  drawn  from  his  having  proved,  in 
the  former  chapter,  that  the  promise  was  not  to  the  Jews  alone,  but  to  the  Gen- 
tiles also;  and  that  justification  was,  not  by  the  law,  but  by  faith,  and  conse- 
quently designed  for  the  Gentiles  as  well  as  the  Jews. 

2  b  Kav)(wfjit9«,  "  we  glory."     The  same  word  here  for  the  convert  Gentiles,  that 


Chap.  V.  Romans.  287 

TEXT. 

3  And  not  only  so,  but  we  glory  in  tribulations  also,  knowing  tliat 
tribulation  worketli  patience  ; 

4  And  patience,  experience  ;  and  experience,  hope  ; 

5  And  hope  niaketh  not  ashamed,  because  the  love  of  God  is  shed 
abroad  in  our  hearts,  by  the  Holy  Ghost,  which  is  given  unto  us. 

6  For  when  we  were  yet  without  strength,  in  due  time  Christ  died 
for  the  ungodly. 

7  For  scarcely  for  a  righteous  man  will  one  die :  yet,  peradrcnture, 
for  a  good  man  some  would  even  dare  to  die. 

8  But  God  commendcth  his  love  towards  us,  in  that,  while  we  viere 
yet  sinners,  Christ  died  for  us. 

9  Much  more  then,  being  now  justified  by  his  blood,  we  shall  be  saved 
from  wrath  through  him. 

PARAPHRASE. 

3  store  for  us.     And  not  only  so,  but  we  glory  in  tribulation 

4  also,  knowing  that  tribulation  worketh  patience ;  And  patience 
giveth   us    a   proof  of  ourselves,   which   furnishes    us   with 

5  hope;  And  our  hope  maketh  not  ashamed,  Avill  not  deceive 
us,  because''  the  sense  of  the  love  of  God  is  poured  out 
into  our  hearts  by  the  Holy  Ghost,  which  is  given  unto  us  *. 

6  For  when  the  Gentiles  were  yet  without  strength  f,  void 
of  all  help  or  ability  to  deliver  ourselves,  Christ,  in  the 
time  that  God  had  appointed  and  foretold,  died  for  us,  who 
lived  without  the  acknowledgment  and  worship  of  the  true 

7  God  -f*.  Scarce  is  it  to  be  found  that  any  one  will  die  for  a 
just  man,  if  peradventure  one  should  dare  to  die  for  a  good 

8  man :  But  God  recommends,  and  herein  shows  the  greatness 
of  his  love  "^  towards  us,  in  that,  whilst  we  Gentiles  were  a 

9  mass  of  profligate  sinners  %  Christ  died  for  us.     Much  more, 

NOTES. 
he  had  used  before,  for  the  boasting  of  the  Jews,  and  the  same  word  he  used, 
where  he  examined  what  Abraham  had  found.  The  taking  notice  whereof,  as 
we  have  already  observed,  may  lielp  to  lead  us  into  the  apostle's  sense :  and 
plainly  shows  us  here,  that  St.  Paul,  in  this  section,  opposes  the  advantages  the 
Gentile  converts  to  Christianity  have,  by  faith,  to  those  the  Jews  gloried  in,  with 
so  much  hauKhtiness  and  contempt  of  the  Gentiles. 

5  «  "  Because."  *  The  force  of  this  inference  seems  to  stand  thus:  the  hope 
of  eternal  happiness,  which  we  glory  in,  cannot  deceive  us,  because  the  gifts  of 
the  Holy  Ghost,  bestowed  upon  us,  assure  us  of  the  love  of  God  towards  us,  the 
Jews  themselves  acknowledging  that  the  Holy  Ghost  is  given  to  none  but  those 
who  are  God's  own  people. 

8  >*  Another  evidence  St.  Paul  gives  them  here,  of  the  love  of  God  towards  them, 
and  the  ground  they  had  to  glory  in  the  hopes  of  eternal  salvation,  is  the  death 
of  Christ  for  them,  whilst  they  were  yet  in  their  Gentile  state,  which  he  describes 
by  calling  them, 

6,  8  «  t  'ka^m'is,  "  without  strength;"  'Ao-iejf,  "  ungodly;"  'AfiaplwKol,  "sin- 
ners;" 'Ex^poi,  "  enemies  -."  these  four  epithets  are  given  to  them  as  Gentiles, 


288  Romans.  Chap.  V. 

NOTE, 
they  beiug  used  by  St.  Paul,  as  the  proper  attributes  of  the  heathen  world,  as 
considered  in  contradistinction  to  the  Jewish  nation.  What  St.  Paul  says  of 
the  Gentiles  in  other  places  will  clear  this.  The  helpless  condition  of  the  Gen- 
tile world  in  the  state  of  Gentilism,  signified  by  as-9£V£7;,  without  strength,  he 
terms,  Col.  ii.  13,  dead  in  sin,  a  state,  if  any,  of  weakness.  And  hence  he  says 
to  the  Romans,  converted  to  Jesus  Christ,  "  yield  yourselves  unto  God,  as  those 
that  are  alive  from  the  dead,  and  yourselves  as  instruments  of  righteousness  unto 
God,"  chap.  vi.  13.  How  he  describes  ac-scEjav,  ungodliness,  mentioned  chap.  i. 
18,  as  the  proper  state  of  the  Gentiles,  we  may  see  ver.  21,23.  That  he 
thought  the  title  auxplwXo),  "  sinners,"  belonged  peculiarly  to  the  Gentiles,  in 
contradistinction  to  the  Jews,  he  puts  it  past  doubt,  in  these  words :  "  we  who 
are  Jews  by  nature,  and  not  sinners  of  the  Gentiles,"  Gal.  ii.  15.  See  also 
chap.  vi.  17 — 22.  And  as  for  Ix'^f-'i,  "  enemies,"  you  have  the  Gentiles  before 
their  conversion  to  Christianity  so  called,  Col.  i.  21.  St.  Paul,  Eph.  ii.  1 — 13, 
describes  the  heathen  a  little  more  at  large,  but  yet  the  parts  of  tlie  character 
he  there  gives  them  we  may  find  comprised  in  these  four  epithets;  the  aa-ienTg, 
"  weak,"  ver.  1,  5,  the  as-sSel;,  "  ungodly,"  and  i,uxplwKo),  "  sinners,"  ver.  2, 
3,  and  the  £xV°'>  "  enemies,"  ver.  11,  12. 

If  it  were  remembered  that  St.  Paul  all  along,  through  the  eleven  first  chap- 
ters of  this  epistle,  speaks  nationally  of  the  Jews  and  Gentiles,  as  it  is  visible  he 
does,  and  not  personally  of  single  men,  there  would  be  less  dilhculty,  and  fewer 
mistakes,  in  understanding  this  epistle.  This  one  place  we  aie  upon,  is  a  suf- 
ficient instance  of  it.  For  if  by  these  terms  here,  we  shall  understand  him  to 
denote  all  men  personally,  Jews  as  well  as  Gentiles,  before  they  arc  savingly  en- 
grafted into  Jesus  Christ,  we  shall  make  his  discourse  here  disjointed,  and  his 
sense  mightily  perplexed,  if  at  all  consistent. 

That  there  weie  some  among  the  heathen  as  innocent  in  their  lives,  and  as 
far  from  enmity  to  God,  as  some  among  the  Jews,  cannot  be  questioned.  Nay, 
that  many  of  them  were  not  aa-s^el;,  but  (niofjLtyoi,  worshippers  of  the  true  God, 
if  we  could  doubt  of  it,  is  manifest  out  of  the  Acts  of  the  Apostles;  but  yet  St. 
Paul,  in  the  places  above  quoted,  pronounces  them  altogether  as-tcsr,-,  or  aOeo), 
(for  that,  by  these  two  terms,  applied  to  the  same  persons,  he  means  the  same, 
I.  e.  such  as  did  not  acknowledge  and  worship  the  true  God,  seems  plain)  un- 
godly, and  sinners  of  the  Gentiles,  as  nationally  belonging  to  them,  in  contra- 
distinction to  the  people  of  the  Jews,  who  were  the  people  of  God,  whilst  the 
other  were  the  provinces  of  the  kingdom  of  Satan  :  Not  but  that  there  were 
sinners,  heinous  sinners  among  the  Jews:  but  the  nation,  considered  as  one 
body  and  society  of  men  disowned  and  declared  against  and  opposed  itself  to 
those  crimes  and  impurities  which  are  mentioned  by  St.  Paul,  chap.  i.  24,  &c. 
as  woven  into  the  religious  and  politic  constitutions  of  the  Gentiles.  There 
they  had  their  full  scope  and  swing,  had  allowance,  countenance,  and  protection. 
The  idolatrous  nations  had,  by  their  religious,  laws,  and  forms  of  government, 
made  themselves  the  open  votaries,  and  were  the  professed  subjects  of  devils. 
So  St.  Paul,  1  Cor.  x.  20,  21,  truly  calls  thegods  they  worshipped  and  paid  their 
homage  to.  And  suitably  liereuuto,  their  religious  observances,  it  is  well 
known,  were  not  without  great  impurities,  which  were  of  right  charged  upon 
them,  when  they  had  a  place  in  their  sacred  offices,  and  had  the  recommendation 
of  religion,  to  give  them  credit.  The  rest  of  the  vices,  in  St.  Paul's  black  list, 
which  were  not  warmed  at  their  altars,  and  fostered  in  their  temples,  were  yet, 
by  the  connivance  of  the  law,  cherished  in  their  private  houses,  and  made  a  part 
of  the  uncondemned  actions  of  common  life,  and  had  the  countenance  of  custom 
to  authorize  them,  even  in  the  best  regulated  and  most  civilised  governments  of 
the  heathen.  On  the  contrary,  the  frame  of  the  Jewish  commonwealth  was 
founded  on  the  acknowledgment  and  worship  of  the  one  only,  true,  and  invisible 
God,  and  their  laws  required  an  extraordinary  purity  of  life,  and  strictness  «f 
manners. 


Chap.  V.  Jlomans.  ^89 

NOTE. 

Tliat  the  Gentiles  were  styled  Ix^fo),  "  enemies,"  in  a  poliiical  or  national 
Reuse,  is  plain  from  Epli.  ii.  where  tliey  arc  called,  "  aliuns  iVoni  the  conimou- 
wealth  of  Israel,  and  stran^'crs  from  tlie  covenant."  Abraiiani,  on  the  other  side, 
was  called  the  friend  of  God,  i.  e.  one  in  covenant  wiili  iiim,  and  his  professed 
subject,  that  owned  God  to  the  world:  and  so  were  his  posterity,  the  people  of 
the  Jews,  whilst  the  rest  of  the  world  were  under  revolt,  and  lived  iu  open  re- 
bellion against  him,  vid.  Isa.  xli.  8.  And  here  in  this  epistle,  St.  Paul  ex|)ressly 
teaches,  that  when  the  nation  of  the  Jews  by  rejecting  of  the  Messias  put  them- 
selves out  of  the  kingdom  of  God,  and  were  cast  off  from  being  any  longer  the 
people  of  God,  they  became  enemies,  and  the  Gentile  world  were  reconciled. 
See  chap.  xi.  15,  28.  Hence  St.  Paul,  who  was  the  apostle  of  the  Gentiles,  calls 
liis  performing  that  oflice,  the  ministry  of  reconciliation,  2  Cor.  v.  18.  And 
here  in  this  chapter,  ver.  1,  the  privilege  which  they  receive,  by  the  accepting  of 
the  covenant  of  grace  in  Jesus  Christ,  he  tells  them  is  this,  that  they  have  peace 
with  God,  i.  e.  are  no  longer  incorporated  with  his  enemies,  and  of  tiie  party  of 
tiie  ojjcn  rebels  against  him,  in  the  kingdom  of  Satan,  being  returned  to  their 
natural  allegiance,  in  their  owning  the  one,  true,  supreme,  God,  in  subraittini;  fo 
the  kingdom  he  had  set  up  in  his  Son,  and  being  received  by  him  as  his  subject*. 
Suitably  hereunto  St.  James,  speaking  of  the  conversion  of  the  Gentiles  to  tlie 
profession  of  the  Gospel,  says  of  it,  that  "  God  did  visit  the  Gentiles,  to  take 
out  of  them  a  people  for  his  name."  Acts  xv.  14,  and  ver.  19,  he  calls  the  con- 
verts, those  wiio  "  from  among  the  Gentiles  are  turned  to  God." 

Besides  what  is  to  be  found  in  other  parts  of  St.  Paul's  epistles,  to  justify  the 
taking  of  these  words  here,  as  applied  nationally  to  the  Gentiles,  in  contradi- 
stinction to  the  children  of  Israel,  that  which  St.  Paul  says,  ver.  10,  11,  makes  it 
necessary  to  understand  them  so.  "  We,"  says  he,  "  when  we  were  enemies, 
were  reconciled  to  God,  and  so  we  now  glory  in  him  as  our  God."  "  We," 
here,  must  unavoidably  be  spoken  in  the  name  of  the  Gentiles,  as  is  plain,  not 
only  by  the  whole  teuour  of  this  section,  but  from  this  passage,  "  of  gh)rying  ia 
God,"  which  he  mentions  as  a  privilege  now  of  tiie  believing  Gentiles,  surpassing 
that  of  the  Jews,  whom  he  had  taken  notice  of  before,  chap.  ii.  17,  as  being  for- 
ward to  glory  in  God,  as  their  peculiar  right,  though  with  no  great  advantage  to 
themselves.  But  the  Gentiles  who  were  reconciled  now  to  God,  by  Christ's 
death,  and  taken  into  covenant  with  God,  as  many  as  received  the  Gospel,  had 
a  new  and  better  title  to  this  glorying  than  the  Jews.  Those  that  now  are  recon- 
ciled, and  glory  in  God  as  their  God,  he  says  were  enemies.  The  Jews,  who  had 
the  same  corrupt  nature  common  to  them  with  the  rest  of  mankind,  are  no- 
where, that  I  know,  called  lyjifo),  enemies,  or  uae?i7s,  ungodly,  whilst  they 
publicly  owned  him  for  their  God,  and  professed  to  be  his  people.  But  the 
heathen  were  deemed  enemies  for  being  "  aliens  to  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  pi'  promise."  There  v.ere  never  but  two 
kingdoms  in  the  world,  thai  of  God,  and  that  of  the  devil;  these  were  opposite, 
and  therefore  the  subjects  of  the  latter  could  not  but  be  in  the  state  of  enemies, 
and  fall  under  that  denomination.  Tlie  revolt  from  (Jod  was  universal,  Jtnd  the 
nations  of  the  earth  had  given  themselves  up  to  idolatry,  when  God  callscl 
Abraham,  and  took  him  into  covenant  with  himself,  as  he  did  afterwards  the 
whole  nation  of  the  Israelites,  whereby  they  were  re-admitted  into  his  kingdom, 
tame  under  his  protection,  and  were  his  people  and  subjects,  and  no  hinger  eiie- 
uiies,  whilst  all  the  rest  of  the  nations  remained  in  the  state  of  rebellion,  tlie 
professed  subjects  of  other  gods,  who  were  usurpers  upon  God's  right,  and 
tnemies  of  his  kingdom.  And  indeed  if  the  four  epithets  be  not  taken  to  be 
spoken  here  of  the  Gentile  world,  in  this  political  and  truly  evangelical  sense, 
but  iu  the  ordinary,  systematical  notion,  applied  to  all  mankind,  as  belonging 
universally  to  every  man  personally,  whether  by  profession  Gentile,  Jew,  or 
Christian,  before  he  be  actually  regenerated  by  a  saving  faith,  and  an  effectual 
thorough  conversion ;  the  illative  particle  "  whciefore,"  in  t!ic  beginuiuj;  of 
VOL.  VIII.  U 


290  liomans.  Chap.  V. 

TEXT. 

10  For  if,  when  we  were  enemies,  we  were  reconciled  to  God,  by  the 
death  of  his  Son :  much  more,  being  reconciled,  we  shall  be  saved  by 
his  life. 

11  And  not  only  so,  but  we  also  joy  in  God,  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the  atonement. 

PARAPHRASE. 

therefore  now  being  justified  by  his  death,  shall  we  through 
him  be  delivered  from  condemnation  ^  at  the  day  of  judgment. 

10  For  if,  when  we  were  enemies  -f-,  we  were  reconciled  to  God, 
by  the  death  of  his  Son,  much  more,  being  reconciled,  shall  we 

11  be  saved  by  his  life.  And  not  only^  do  we  glory  in  tribula- 
tion, but  also  in  God,  through  our  Lord  Jesus  Christ,  by 
whom  now'^  we  have  received  reconciliation. 

NOTES. 

ver.  12,  will  hardly  connect  it  and  wLat  follows  to  the  foregoing  part  of  this 
chapter.  But  the  eleven  h\>t  verses  must  he  taken  for  a  parenthesis,  and  then 
the  '*  therefore,"  in  the  beginning  of  this  fifth  chapter,  which  joins  it  to  the 
fourth,  with  a  very  clear  connexion,  will  be  wholly  insignificant ;  and  after  all, 
the  .sense  of  the  12th  ver.se  will  but  ill  solder  with  the  end  of  the  fourth  chapter, 
notwithstanding  the  "  wherefore,"  which  is  taken  to  bring  them  in,  as  an  infer- 
ence. Whereas  these  eleven  first  verses,  being  supposed  to  be  spoken  of  the 
Gentiles,  make  them  not  only  of  a  piece  with  St.  Paul's  design  in  the  foregoing 
and  the  following  chapters,  but  the  thread  of  the  whole  discourse  goes  very 
smooth,  and  the  inferences  (ushered  in  with  "  therefore,"  in  the  first  verse,  and 
with  "  wherefore,"  in  the  12th  verse)  are  very  easy,  clear,  and  natural,  from 
the  immediately  preceding  verses.  That  of  the  first  verse  may  be  seen,  in  what 
we  have  already  said ;  and  that  of  the  12th  verse  in  short  stands  thus  :  "  We 
Gentiles  have  by  Christ  received  the  reconciliation,  which  we  cannot  doubt  to 
be  intended  for  us  as  well  as  for  the  Jews,  since  sin  and  death  entered  into  the 
world  by  Adam,  the  common  father  of  us  all.  And  as  by  the  disobedience  of 
the  one,  condemnation  of  death  came  on  all ;  so  by  the  obedience  of  one,  justifi- 
cation to  life  came  upon  all." 
9  <■  What  St.  Paul  here  calls  "  wrath,"  he  calls  '•'  the  wrath  to  come,"  1  Thess. 
i.  10,  and  generally,  in  the  New  Testament,  "wrath"  is  put  for  the  puuishmeut 
of  the  wicked  at  the  last  day. 
11  s  oj  /^c'voy  Sf,  "  and  not  only  so."  I  tliink  nobody  can  with  the  least  attention 
'  read  this  section,  without  perceiving  that  these  words  join  this  verse  to  the 
3d.  The  apostle  in  the  2d  verse  says,  "  we  the  Gentiles,  who  believe,  glory 
in  the  hopes  of  an  eternal,  splendid  state  of  bliss."  In  the  third  verse  he  adds 
rJ  /to'vcv  S=,  "  and  not  only  so,  but  our  afflictions  are  to  us  matter  of  glorying," 
which  he  proves  in  the  seven  following  verses,  and  then,  ver.  11,  adds  oJ  ^6ici  Se, 
"  and  not  only  so;  but  we  glory  in  God  also,  as  our  God,  being  reconciled  to 
him  in  Jesus  Christ."  And  thus  he  shows  that  the  convert  Gentiles  had  whereof 
to  glory  as  well  as  the  Jevv.s,  and  were  not  inferior  to  them,  though  they  had 
not  circumcision  and  the  law,  wherein  the  Jews  gloried  so  mucli,  but  with  no 
ground,  in  comparison  of  what  the  Gentiles  had  to  glory  in,  by  faith  in  Jesu.s 
Christ,  now  under  the  Gospel. 

•>  It  is  true,  we  Gentiles  could  not  formerly  glory  in  God,  as  our  God ;  that 
was  the  privilege  of  the  Jews,  who  alone  of  all  tlie  nations  owned  him  for  their 
King  and  God,  and  were  his  people,  in  covenant  with  him.     All  the  rest  of 


Chap.  V.  Romans,  291 

NOTE. 

the  kingdoms  of  the  earth  had  taken  other  lords,  and  given  themselves  up  to  false 
gods,  to  serve  and  worship  theui,  and  so  were  in  a  state  of  war  with  the  true 
God,  the  God  of  Israel.  But  now  we  being  reconciled  by  Jesus  Christ,  whom 
we  have  received,  and  own  for  our  Lord,  aud  thereby  being  returned  into  his 
kingdom,  and  to  our  ancient  allegiance,  we  can  truly  glory  in  God,  as  our  God, 
which  the  Jews  cannot  do,  who  have  refused  to  receive  Jesus  for  their  Lord, 
whom  God  hath  appointed  Lord  over  all  things. 


SECTION  VI. 
CHAPTER  V.  12— VII.  25. 

CONTENTS. 

The  apostle  here  cpoes  on  with  his  design,  of  showing  that  the 
Gentiles,  under  the  Gospel,  have  as  good  a  title  to  the  favour  of 
God  as  the  Jews;  there  being  no  other  way?  for  either  Jew  or 
Gentile  to  find  acceptance  with  God,  but  by  faith  in  Jesus  Christ. 
In  the  foregoing  section  he  reckoned  up  several  subjects  of  glory- 
ing, which  the  convert  Gentiles  had  without  the  law,  and  concludes 
them  with  this  chief  and  principal  matter  of  glorying,  even  God 
himself,  whom,  now  that  they  were,  by  Jesus  Christ  their  Lord, 
reconciled  to  him,  they  could  glory  in  as  their  God. 

To  give  them  a  more  full  and  satisfactory  comprehension  of  this, 
he  leads  them  back  to  the  times  before  the  giving  of  the  law,  and 
the  very  being  of  the  Jewish  nation;  and  lays  before  them,  in 
short,  the  Avhole  scene  of  God's  economy,  and  his  dealing  with 
mankind  from  the  beginning,  in  reference  to  life  and  death. 

1.  He  teaches  them  that  by  Adam's  lapse  all  men  were  brought 
into  a  state  of  death,  and  by  Christ's  death  all  are  restored  to  life. 
By  Christ  also  as  many  as  believe  are  instated  in  eternal  life. 

2.  That  the  law,  when  it  came,  laid  the  Israelites  faster  under 
death,  by  enlarging  the  offence  which  had  death  annexed  to  it. 
For  by  the  law,  every  transgression  that  any  one  under  the  law 
committed  had  death  for  its  punishment,  notwithstanding  which, 
by  Christ,  those  under  the  law  who  believe  receive  life. 

3.  That  though  the  Gentiles,  who  believe,  come  not  under  the 
rigour  of  the  law,  yet  the  covenant  of  grace  which  they  are  under 
requires  that  they  should  not  be  servants  and  vassals  to  sin,  to 
obey  it  in  the  lusts  of  it,  but  sincerely  endeavour  after  righteous- 
ness, the  end  whereof  would  be  everlasting  life. 

u2 


29^  Romans.  Chap.  V. 

.4.  That  the  Jews  also  who  receive  the  Gospel  are  delivered 
from  tlie  law ;  not  that  the  law  is  sin,  but  because,  though  the 
law  forbid  the  obeying  of  sin,  as  well  as  the  Gospel,  yet  not 
enabling  them  to  resist  their  sinful  lusts,  but  making  each  com- 
pliance with  any  sinful  lust  deadly,  it  settles  upon  them  the  domi- 
nion of  sin,  by  death,  from  which  they  are  delivered  by  the  grace 
of  God  alone,  which  frees  them  from  the  condemnation  of  the 
law  for  every  actual  transgression,  and  requires  no  more  but  that 
they  should,  with  the  whole  bent  of  their  mind,  serve  the  law  of 
God,  and  not  their  carnal  lusts.  In  all  which  cases  the  salvation 
of  the  Gentiles  is  wholly  by  grace,  without  their  being  at  all  under 
the  law.  i^nd  the  salvation  of  the  Jews  is  wholly  by  grace  also, 
without  any  aid  or  help  from  the  law :  from  which  also,  by  Christ, 
they  are  delivered. 

Thus  lies  the  thread  of  St.  Paul's  argument,  wherein  we  may 
see  how  he  pursues  his  design,  of  satisfying  of  Gentile  converts  at 
Rome,  that  they  were  not  required  to  submit  to  the  law  of  Moses: 
and  of  fortifying  them  against  the  Jews,  who  troubled  them 
about  it. 

For  the  more  distinct  and  easy  apprehension  of  St.  Paul's  dis- 
coursing on  these  four  heads,  1  shall  divide  this  section  into  the 
four  following  numbers,  taking  them  up,  as  they  lie  in  the  order 
of  the  text. 


SECTION  VI.     No.  1. 
CHAPTER  V.  12—19. 

CONTENTS. 

Here  he  instructs  them  in  the  state  of  mankind  in  general, 
before  the  law,  and  before  the  separation  that  was  made  thereby 
of  the  Israelites  from  all  the  other  nations  of  the  earth.  And 
here  he  shows  that  Adam,  transgressing  the  law,  which  forbade 
him  the  eating  of  the  tree  of  knowledge  upon  pain  of  death,  for- 
feited immortality,  and  becoming  thereby  mortal,  all  his  posterity, 
descending  from  the  loins  of  a  mortal  man,  were  mortal  too,  and 
all  died,  though  none  of  them  broke  that  law  but  Adam  himself: 
but  by  Christ  they  are  all  restored  to  life  again.  And  God  justi- 
fying those  who  believe  in  Christ,  they  are  restored  to  their  primi- 
tive state  of  righteousness  and  immortality ;  so  that  the  Gentiles, 
being  the  descendants  of  Adam  as  well  as  the  Jews,  stand  as  fair 


Chap.  V.  Romans.  293 

for  all  the  advantages,  that  accrue  to  the  posterity  of  Adam,  by 
Christ,  as  the  Jews  themselves,  it  being  all  wholly  and  solely  from 
grace. 

TEXT. 

12  Wherefore,  as  by  one  man  sin  entered  into  the  world,  and  death  by 
sin  3  and  so  death  passed  upon  all  men  for  that  all  have  sinned: 

13  For  until  the  law  sin  was  in  the  world  :  but  sin  is  not  imputed  when 
there  is  no  law. 


PARAPHRASE. 

12  Wherefore,  to  give  you  a  state  of  the  whole  matter  from  the 
beginning,  you  must  know,  that  as  by  the  act  of  one  man, 
Adam,  the  father  of  us  all,  sin  entered  into  the  world,  and 
death,  which  was  the  punishment  annexed  to  the  offence  of 
eating  the  forbidden  fruit,  entered  by  that  sin,  for  that  all 

13  Adam's  posterity  thereby  became  mortal*.  It  is  true  indeed 
sin  was  universally  committed  in  the  world  by  all  men,  all  the 
time  before  the  positive  law  of  God  delivered  by  Moses :  but 
it  is  as  true  ^  that  there  is  no  certain  determined  punishment 


NOTES. 

12  *  "  Having  sinned,"  I  have  rendered  became  mortal,  following  the  rule  I  think 
very  necessary  for  the  understanding  St.  Paul's  epistles,  viz.  the  making  him,  as 
much  as  is  possible,  his  own  interpreter,  1  Cor.  xv.  22,  cannot  be  denied  to  be 
parallel  to  this  place.  This  and  the  following  verses  here  being,  as  one  may  say, 
a  comment  on  that  verse  in  the  Corinthians,  St.  Paul  treating  here  of  the  same 
matter,  but  more  at  large.  There  lie  says,  "  as  in  Adam  all  die,"  vvhicli  words 
cannot  be  taken  literally,  but  thus,  that  in  Adam  all  became  mortal.  The 
same  he  says  here,  but  in  other  words,  putting,  by  a  no  very  unusual  metonymy, 
the  cause  for  the  effect,  viz.  the  sin  of  eating  the  forbidden  fruit,  for  the  etfect 
of  it  on  Adam,  viz.  mortality,  and,  in  him,  on  all  his  posterity  :  a  mortal  father, 
infected  now  with  death,  being  able  to  produce  no  better  thau  a  mortal  race. 
Why  St.  Paul  differs  in  his  phrase  liere  from  that  which  we  find  he  used  to  the 
Corinthians,  and  prefers  here  that  which  is  harder  and  more  figurative,  may 
perhaps  be  easily  accounted  for,  if  we  consider  his  style  and  usual  way  of  writing, 
wherein  is  shown  a  g.eat  liking  of  the  beauty  and  force  of  antithesis,  as  serving 
much  to  illustration  and  impression.  In  the  fifteenth  chapter  of  1  Cor.  he  is 
speaking  of  life  restored  by  Jesus  Christ,  and,  to  illustrate  and  fix  that  in  their 
minds,  the  death  of  mankind  best  sensed  :  here  to  the  Romans  he  is  discoursing 
of  righteousness  restored  to  men  by  Christ,  and  therefore,  here,  the  term  sin  is 
the  most  natural  and  properest  to  set  that  off.  But  that  neither  actual,  nor  im- 
puted sin  is  meant  here,  or  ver.  19,  where  the  same  way  of  expression  is  used, 
lie  that  has  need  of  it  may  see  proved  in  Dr.  Whitby  upon  the  place.  If  there 
can  be  any  need  of  any  other  proof,  when  it  is  evidently  contrary  to  St.  Paul's 
design  here,  which  is  to  show  that  all  men,  from  Adam  to  JMoses,  died  solely  in 
consequence  of  Adam's  transgression,  see  ver.  17. 

13  ^  O^x  iM.oyilTai,  "  is  not  imputed,"  so  our  translation,  but  possibly  not  exactly 
to  the  sense  of  tlie  apostle  ;  'EXXoyeTv  signifies  to  reckon,  but  cannot  be  interpreted 
reckon  to,  whidi  is  the  meaning  of  Impute,  without  a  person  assigned,  to  whom 


294f  Roinans.  Chap.  V. 

TEXT. 
1 4  Nevertheless^  death  reigned  from  Adam  to  Moses,  even  over  them 


PARAPHRASE. 
14  affixed  to  sin,  without  a  positive  law'^  declaring  it.     Never- 
theless,  we  see  that,   in   all  that  space  of  time,  which   was 


NOTES. 

it  is  imputed.  And  so  we  see,  when  the  word  is  used  in  that  sense,  the  datire 
case  of  the  person  is  subjoined.  And  therefore  it  is  well  translated,  Phiiem.  18, 
If  he  owes  thee  any  thing,  £/^^EX^07£/,  put  it  to  my  account,  reckon  or  impute  it 
to  mc.  Besides  St.  Paul  here  tells  us,  the  sin,  here  spoken  of,  as  not  reckoned, 
was  in  the  world,  and  had  actual  existence,  during  the  time  between  Adam 
and  Moses ;  but  the  sin,  which  is  supposed  to  be  imputed,  is  Adam's  sin,  which 
he  committed  in  paradise,  and  was  not  in  the  world  during  the  time  from  Adam 
till  Moses,  and  therefore  IKKoyuTai  cannot  here  signify  imputed.  Sins  in  sacred 
Scripture  are  called  debts  ;  but  nothing  can  be  brought  to  account,  as  a  debt,  till 
a  value  be  set  upon  it.  Now  sins  can  no  way  be  taxed,  or  a  rate  set  upon  them, 
but  by  the  positive  declaration  and  sanction  of  the  lawmaker.  Mankind,  with- 
out the  positive  law  of  God,  knew,  by  the  light  of  nature,  that  they  transgressed 
the  rule  of  their  nature,  reason,  which  dictated  to  them  what  they  ought  to  do. 
But,  without  a  positive  declaration  of  God,  their  sovereign,  they  could  not  tell  at 
what  rate  God  taxed  their  trespasses  against  this  rule  ;  till  he  pronounced  that 
life  should  be  the  price  of  sin,  that  could  not  be  ascertained,  and  consequently 
sin  could  not  be  brought  to  account :  and,  therefore,  we  see  that  where  there 
was  no  positive  law,  affixing  death  to  sin,  men  did  not  look  on  death  as  the 
wages  or  retribution  for  their  sin  ;  they  did  not  account,  that  they  paid  their 
lives  as  a  debt  and  forfeit  for  their  transgression.  This  is  the  more  to  be  con- 
sidered, because  St.  Paul,  in  this  epistle,  treats  of  sin,  punishment,  and  for- 
giveness, by  way  of  an  account,  as  it  were,  of  debtor  and  creditor. 

He  will  be  farther  confirmed  in  this  sense  of  these  words,  who  will  be  at 
the  pains  to  compare  chap.  iv.  15,  and  v.  13,  20,  and  vii.  8,  y,  together.  St. 
Paul,  chap.  iv.  15,  says,  the  law  worketh  wrath,  i.  e.  carrieth  punishment 
•with  it.  For  where  there  is  uo  law,  there  is  no  transgression.  Whereby  is 
not  meant,  that  there  is  no  sin,  where  there  is  no  positive  law,  (the  contrary 
whereof  he  says  in  this  verse,  viz.  that  sin  was  in  the  world  all  the  time,  before 
the  law)  but  that  there  is  no  transgression,  with  a  penalty  annexed  to  it,  with- 
out  a  positive  law.  And  hence  he  tells  the  Romans,  chap.  i.  32,  that  they 
knew  not  that  those  things  deseived  death,  [vid.  note,  chap.  i.  32,]  but  it  was 
by  the  positive  law  of  God  only,  that  men  knew  that  death  was  certainly  an- 
nexed to  sin,  as  its  certain  and  unavoidable  punishment ;  and  so  St.  Paul  argues, 
chap.  vii.  8,  9. 

'  NoVou»  "  law."  Whether  St.  Paul  by  vo^oy  here  means  law  in  general,  as  for 
the  most  part  he  does,  where  he  omits  the  article  ;  or  whether  he  means  the 
law  of  Moses  in  particular,  in  which  sense  he  commonly  joins  the  article  to 
»(J/i9f ;  this  is  plain,  that  St.  Paul's  notion  of  a  law  was  conformable  to  that  given 
by  Moses,  and  so  he  uses  the  word,  6/j.oc,  in  English,  law,  for  the  positive  com- 
mand of  God,  with  a  sanction  of  a  penalty  annexed  to  it ;  of  which  kind  there 
never  having  been  any  one  given  to  any  people,  but  that  by  Moses  to  the  children 
of  Israel,  till  the  revelation  of  the  will  of  God  by  Jesus  Christ  to  all  mankind, 
which,  for  several  reasons,  is  always  called  the  Gospel,  in  contradistinction  to  the 
1  iw  of  Moses ;  when  St.  Paul  speaks  of  law,  in  general,  it  reduces  itself,  in  mat- 
ter of  fact,  to  tiie  law  of  Moses. 


Chap.  V.  Romans.  295 

TEXT, 
that  hatl  not  sinned  after  the  similitude  of  Adam's  transgression, 
who  is  the  figure  of  him  that  was  to  come. 

15  But  not  as  the  offence,  so  also  is  the  free  gift.  For  if  through  the 
offence  of  one  many  be  dead,  much  more  the  grace  of  God,  and  the 
gift  by  grace,  which  is  by  one  man  Jesus  Christ,  hath  abounded 
unto  many. 

16  And  not  as  it  was  by  one  that  sinned,  so  is  the  gift  :  for  the  judg- 

PARAPHRASE. 
before  the  positive  law  of  God  by  Moses,  men  from  the 
beginning  of  the  world  died,  all  as  well  as  their  father  Adam  ; 
though  none  of  them,  but  he  alone,  had  eaten  of  the  for- 
bidden fruit  "^ :  and  thereby,  as  he  had  committed  that  sin,  to 
which  sin  alone  the  punishment  of  death  was  annexed,  by  the 
positive  sanction  of  God,  denounced  to  Adam,  who  was  the 

15  figure  and  type  of  Christ,  Avho  was  to  come.  But  yet  though 
he  were  the  type  of  Christ,  yet  the  gift,  or  benefit,  received 
by  Christ,  is  not  exactly  conformed  and  confined  to  the 
dimensions  of  the  damage  received  by  Adam's  fall.  For  if, 
by  the  lapse  of  one  man,  the  multitude  '^,  i.  e.  all  men  died  ^, 
much  more  did  the  favour  of  God,  and  the  free  gift,  by  the 
bounty  or  good-will  which  is  in  Jesus  Christ,  exceed  to  the 

16  multitude*^,  i.  e.  to  all  men.     Furthermore,  neither  is  the 


NOTES. 

14  *  la  this  verse  St.  Paul  proves  that  all  men  became  mortal,  by  Adam's  eating  the 
forbidden  fruit,  and  by  that  alone,  because  no  man  can  incur  a  penalty,  without 
the  sanction  of  a  positive  law,  declaring  and  establishing  that  penalty  ;  but  death 
was  annexed,  by  no  positive  law,  to  any  sin,  but  the  eating  the  forbidden  fruit ; 
and  therefore  men's  dying,  before  the  law  of  Moses,  was  purely  in  consequence 
of  Adam's  sin,  in  eating  the  forbidden  fnait ;  and  the  positive  sanction  of  death 
annexed  to  it  an  evident  proof  of  man's  mortality  coming  from  thence. 

15  •  Oi  iz'.XKo\,  and  nif  oro?.Xi5,-,  I  suppose  may  be  understood  to  stand  here 
for  the  multitude,  or  collective  body  of  mankind.  For  the  apostle,  in  express 
words,  assures  us,  1  Cor.  xv,  22,  "  That  in  Adam  all  died,  and  in  Christ  all 
**are  made  alive  -."  and  so  here,  ver.  18,  All  men  fell  under  the  condemnation 
of  death,  and  all  men  were  restored  unto  justification  of  life,  which  all 
men,  in  the  very  next  words,  ver.  19,  are  called  o;o7o;.>.ci,  the  many.  So  that 
the  many  in  the  former  part  of  this  verse,  and  the  many  at  the  end  of  it,  com- 
prehending all  mankind,  must  be  equal.  The  comparison  therefore,  and  the 
inequality  of  the  things  compared,  lies  not,  here,  between  the  numbers  of  those 
that  died,  and  the  numbers  of  those  that  shall  be  restored  to  life  ;  but  the  com- 
parison lies  between  the  persons  by  whom  this  general  death,  and  this  general 
re:3toration  to  life  came,  Adam  the  type,  and  Jesus  Christ  the  antitype ;  and  it 
seems  to  lie  in  this,  that  Adam's  lapse  came  barely  for  the  satisfaction  of  his 
own  appetite,  and  desire  of  good  to  himself;  but  the  restoration  was  from  the 
exuberant  bounty  and  good-will  of  Christ  towards  men,  who,  at  the  cost  of  his 
own  painful  death,  purchased  life  for  them.  The  want  of  taking  the  compa- 
rison here  right,  and  the  placing  it  amiss,  in  a  greater  number  restored  to  lite 


2i)6  Rtmans.  Chap.  V. 

TEXT. 

ment  was  by  one  to  condemnation,  but  the  free  gift  is   of  many- 
offences  unto  justification. 
1/   For  if  by  one  man's  offence  deatli  reigned  by  one  ;  much  more  they 
M'hich  receive  abundance  of  grace,  and  of  the  gift  of  righteousness, 
shall  reign  in  life  by  one,  Jesus  Christ. 

PARAPHRASE. 

gift,  as  was  the  lapse,  by  one  sin  ^.  For  the  judgment  or 
sentence  was  for  one  ^  offence,  to  condemnation  :  but  the  gift 
of  favour  reaches,  notwithstanding  many  ^  sins,  to  justification 
17  of  life  ^.  For  if,  by  one  lapse,  death  reigned,  by  reason  of 
one  offence,  much  more  shall  they,  who  receiving  the ''  sur- 

NOTES. 

by  Jesus  Christ,  than  tho.«e  brought  into  death  by  Adam's  sin,  hath  led  some 
men  so  far  out  of  the  way,  as  to  allege,  that  men,  in  the  deluge,  died  for  their 
own  sins.  It  is  true  they  did  so,  and  so  did  the  men  of  Sodom  and  Gomorrah, 
and  the  Philistines  cut  off  by  the  Israelites,  and  multitudes  of  others  :  but  it  ia 
as  true,  that  by  their  own  sins  they  were  not  made  mortal :  they  were  so  be- 
fore, by  their  father  Adam's  eating  the  forbidden  fruit;  so  that  what  they 
]iaid  for  their  own  sins,  was  not  immortality,  which  they  had  not,  but  a  few 
years  of  their  own  finite  lives,  which,  having  been  let  alone,  would  everyone 
of  them  in  a  short  time  have  come  to  an  end.  It  cannot  be  denied,  therefore, 
but  tliat  it  is  as  true  of  these  as  any  of  the  rest  of  mankind  before  Moses,  that 
they  died  solely  in  Adam,  as  St.  Paul  has  proved  in  the  three  preceding  verses. 
And  it  is  as  true  of  them,  as  of  any  of  the  rest  of  mankind  in  general,  that 
they  died  in  Adam.  For  this  St.  Paul  expressly  asserts  of  all,  "  that  in  Adam 
all  died,"  1  Cor.  xv.  22,  and  in  this  very  chapter,  ver.  18,  in  other  words.  It  is 
then  a  flat  contradiction  to  St.  Paul  to  say,  that  those  whom  the  flood  swept 
away  did  not  die  in  Adam. 

16  "^  A'' f'vof  a/^a;T)j//.«TOf,  "by  One  sin,"  so  the  Alexandrine  copy  reads  it,  more 
conformable  to  the  apostle's  sense.  For  if  Iwg,  "  one,"  in  this  verse,  be  to  be 
taken  for  the  person  of  Adam,  and  uot  for  his  one  sin,  of  eating  the  forbidden 
fruit,  there  will  be  notliing  to  answer  ro-o?-.?>.(wV  wapaTrTui^aTcov,  "  many  offences" 
here,  and  so  tiie  comparison,  St.  Paul  is  upon,  will  be  lost ;  whereas  it  is  plain, 
that  in  this  verse  he  shows  another  disproportion  in  the  case,  wherein  Adam, 
the  type,  comes  short  of  Ciirist,  the  antitype;  and  that  is,  that  it  was  but  for 
one  only  transgression,  that  death  came  upon  all  men  :  but  Christ  restores  life  unto 
all,  uotwithstanding  multitudes  of  sins.  Tliese  two  excesses  both  of  the  good 
will  of  the  donor,  and  the  greatness  of  the  gift,  are  both  reckoned  up  together 
in  the  following  verse,  and  are  there  j)lainly  expressed  in  zaipia-cniM  r^f  yapiroy 
y.a)  TYi;  Soipaf ;  the  excess  of  the  favour,  in  the  greater  good  will  and  cost  of  the 
donor;  and  the  inequality  of  the  gift  itself,  which  exceeds,  as  many  exceeds 
one;  or  the  deliverance  from  the  guilt  of  many  sins  does  exceed  the  deliverance 
from  the  guilt  of  one. 

K  Zoj^f,  "of  life,"  is  found  in  the  Alexandrine  copy.  And  he  that  will  read 
ver.  1«  will  scarce  incline  to  the  leaving  of  it  out  here. 

17  ''"Surplusage,"  so  uTEcio-o-E/a  siiitiifies.  The  surplusage  of  ^ap'TOf,  favour,  was 
the  painful  death  of  Christ,  whereas  the  fall  cost  Adam  no  more  pains  but 
eating  the  fruit.  The  surplusage  of  SixftSf,  the  gift  or  benefit  received,  was  a 
jnstification  to  life  from  a  multitude  of  sins,  whereas  the  loss  of  life  came  upoij 
:ill  men,  onlyf  or  cue  sin  ;  but  all  men,  how  guilty  soever  of  many  sins,  are  re- 
stored to  life. 


Chap.  V.  Romans.  297 

TEXT. 
18  Therefore  as  by  the  offence  of  one  judgment  came  upon  all  men  to 
condemnation  5  even  so  by  the  righteousness  of  one  the  free  gift 
came  upon  all  men,  unto  justification  of  life. 

PARAPHRASE. 

plusage  of  favour,  and  of  the  gift  of  righteousness,  reign  in 
18  life  by  one,  even  Jesus  Christ.  Therefore '  as,  by  one '' 
offence,  (viz.)  Adam's  eating  the  forbidden  fruit,  all  men 
fell  under  the  condemnation  of  death :  so,  by  one  act  of 
righteousness,  viz.  Christ's  obedience  to  death  upon  the  cross ', 

NOTES. 

18  i  "  Therefore,"  here,  is  not  used  as  an  illative,  introducing  an  inference 
from  the  immediately  preceding  rerses,  but  is  the  same  "therefore,"  which 
began,  ver.  12,  repeated  liere  again,  with  part  of  the  inference,  that  was 
there  begun  and  left  incomplete,  the  continuation  of  it  being  interrupted,  by 
the  intervention  of  the  proofs  of  the  first  part  of  it.  The  particle  "  as,"  im- 
mediately following  "  therefore,"  ver.  12,  is  a  convincing  proof  of  this,  having 
there,  or  in  the  following  verses,  nothing  to  answer  it,  and  so  leaves  the 
sense  imperfect  and  suspended,  till  you  come  to  this  verse,  where  the  same 
reasoning  is  taken  up  again,  and  the  same  protasis,  or  the  first  part  of  the 
comparison  repeated:  and  then  the  apodosis,  or  latter  part,  is  added  to  it; 
and  the  whole  sentence  made  complete:  which  to  take  right  one  must  read 
thus,  ver.  12,  "  Therefore,  as  by  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  so  death  passed  upon  all  men,"  &c.  ver.  18,  1  say,  there- 
fore, '•  as  by  the  offence  of  one,  judgment  came  upon  all  men  to  condemnation, 
even  so  by  the  righteousness  of  one,  the  free  gift  came  upon  all  men  to  justi- 
fication of  life."  A  like  interruption  of  what  he  began  to  say  may  be  seen 
2  Cor.  xii.  14,  and  the  same  discourse,  after  the  interposition  of  eight  verses, 
began  again,  chap.  xiii.  1,  not  to  mention  others,  that  I  think  may  be  found  in 
St.  Paul's  epistles. 

''  That  m?  ^a^a.miLiJ.'xi^i;  ought  to  be  rendered  "  one  offence,"  and  not  the 
"  oflfence  of  one  man  ;"  and  so  svl?  sizajaJ/jaToj'  "  one  act  of  righteousness," 
and  not  the  "  righteousness  of  one,"  is  reasonable  to  think  ;  because  in  the  next 
verse  St.  Paul  compares  one  man  to  one  man,  and  therefore  it  is  fit  to  understand 
him  here  (the  construction  also  favouring  it)  of  one  fact,  compared  with  one 
fact,  unless  we  will  make  him  here  (where  he  seems  to  study  conciseness)  guilty 
of  a  tautology.  But,  taken  as  I  think  they  should  be  understood,  one  may  see 
a  harmony,  beauty,  and  fulness,  in  this  discourse,  which  at  first  sight  seems 
somewhat  obscure  and  perplexed.  For  thus,  in  these  two  verses,  18,  19,  he 
shows  the  correspondence  of  Adam  the  type  with  Christ  the  antitype,  as  we 
may  see,  ver.  14,  he  designed,  as  he  bad  shown  the  disparity  between  them  ver. 
15,  IG,  17. 

■  That  this  is  the  meaning  of  8;'  km;  Sixaiw'aarof,  is  plain  by  the  following  verse. 
St.  Paul  every  one  may  observe  to  be  a  lover  of  antithesis.  In  this  verse  it  is 
ei-cf  rsoLptxTTTwu.y.T'i;,  "  onc  pen'erse  act  of  transgression,"  and  jvof  S/xajuJuaTOf, 
*'  one  right  act  of  submission  :"  in  the  next  verse,  it  is  Tra-axo;],  "  disobedience," 
and  InaMrt,  "  obedience,"  the  same  thing  being  meant  in  both  verses.  And  that 
this  8ixa(w/ua,  this  act  of  obedience,  whereby  he  procured  life  to  all  mankind, 
was  his  death  upon  the  cross,  I  think  nobody  questions  :  see  ver.  7 — 1>.  Heb.  ii. 
10,  14.  Phil.  ii.  8;  and  that  5ixi((u,aaTa,  when  applied  to  men,  signifies  actions 
conformable  to  the  will  of  God,  see  Rev.  xix.  8. 


298  Romans,  •  Chap.  V. 

TEXT. 

19  For  as  by  one  man's  disobedience  many  were  made  sinners,  so  by  the 
obedience  of  one,  shall  many  be  made  righteous. 

PARAPHRASE. 

19  all  men  are  restored  to  life".  For  as,  by  one  man's  disobe- 
dience, many  were  brought  into  a  state  of  mortality,  which  is 
the  state  of  sinners  "  ;  so,  by  the  obedience  of  one,  shall  many 
be  made  righteous,  i.  e.  be  restored  to  life  again,  as  if  they 
were  not  sinners. 

NOTES. 

^  By  8/xa<'(i)c-/f  ^oir,;,  "  justification  of  life,"  which  are  the  words  of  the  text,  is 
not  rueaat  that  righteousness  by  faith  whicli  is  to  eternal  life.  For  eternal  life 
is  nowhere  in  sacred  Scripture  mentioned  as  the  portion  of  all  men,  but  only 
of  the  saints.  But  the  "  justitication  of  life,"  here  spoken  of,  is  what  all  men 
partake  in,  by  the  benefit  of  Christ's  death,  by  which  they  are  justified  from  all 
that  was  brought  upon  them  by  Adam's  sin,  /.  f.  they  are  discharged  from  death, 
the  consequence  of  Adam's  transgression  ;  and  restored  to  life,  to  stand  or  fall 
by  that  plea  of  righteousness  which  they  can  make,  either  of  their  own  by  works, 
or  of  the  righteousness  of  God  by  faith. 
19  "  "  Sinners."  Here  St.  Paul  uses  the  same  metonymy  as  above,  ver.  12,  putting 
sinners  for  mortal,  whereby  the  antithesis  to  righteous  is  the  more  lively. 


SECTION  VI.     NO.  2. 

CHAPTER  V.  20,  21. 

CONTENTS. 

St.  Paul,  pursuing  his  design  in  this  epistle  of  satisfying  the 
Gentiles  that  there  was  no  need  of  their  submitting  to  the 
law,  in  order  to  their  partaking  of  the  benefits  of  the  Gospel, 
having,  in  the  foregoing  eight  verses  taught  them,  that  Adam's 
one  sin  had  brought  death  upon  them  all,  from  which  they  were 
all  restored  by  Christ's  death,  with  addition  of  eternal  bliss  and 
glory  to  all  those  who  believe  in  him  ;  all  which,  being  the  effect 
of  God's  free  grace  and  favour  to  those  who  were  never  under 
the  law,  excludes  the  law  from  having  any  part  in  it,  and  so  fully 
makes  out  the  title  of  the  Gentiles  to  God's  favour,  through  Jesus 
Christ,  under  the  Gospel,  without  the  intervention  of  the  law  ; 
here,  for  the  farther  satisfaction  of  the  Gentile  converts,  he  shows 


Chap.  V.  Romans.  299 

them,  in  these  two  verses,  that  the  nation  of  the  Hebrews,  who 
had  the  law,  were  not  dehvered  from  the  state  of  death  by  it,  but 
rather  phinged  deeper  under  it,  by  the  law,  and  so  stood  more  in 
need  of  favour,  and  indeed  had  a  greater  abundance  of  grace 
afforded  them  for  their  recovery  to  life  by  Jesus  Christ,  than  the 
Gentiles  themselves.  Thus  the  Jews  themselves,  not  being  saved 
by  the  law,  but  by  an  excess  of  grace,  this  is  a  farther  proof  of 
the  point  St.  Paul  was  upon,  \\z.  that  the  Gentiles  had  no  need 
of  the  law,  for  the  obtaining  of  life,  under  the  Gospel. 

TEXT. 

20  Moreover,  the  law  entered,   that  the  offence  might  abound :  but 
where  sin  abounded,  grace  did  much  more  abound  : 


PARAPHRASE. 
20  This  was  the  state  of  all  ^  mankind,  before  the  law,  they  all 
died  for  the  one  tra^aTrraaa,  lapse,  or  offence,  of  one  man, 
which  was  the  only  irregularity  that  had  death  annexed  to  it : 
but  the  law  entered,  and  took  place  over  a  small  part  of  man- 
kind '',  that  this  xcxpiitrwiJ.v,,  lapse,  or  offence,  to  which  death 

NOITIS. 

20  »  There  cau  be  nothing  plainer  than  that  St.  Paul  here,  in  these  two  vwses, 
makes  a  comparison  between  tlie  state  of  the  Jews  and  the  state  of  the  Gentiles, 
as  it  stands  described  in  the  eight  preceding  verses,  to  show  wherein  they  differed 
or  agreed,  so  far  as  was  necessary  to  liis  present  purpose  of  satisfying  the  convert 
Romans  that,  in  reference  to  their  interest  in  the  Gospel,  the  Jews  had  no  ad- 
vantage over  them  by  the  law.  With  what  reference  to  those  eight  verses  St.  Paul 
writ  these  two,  appears  by  the  very  choice  of  his  words.  He  tells  them,  ver.  12, 
"  that  death  by  sin  siV ,?/.$£  entered  into  the  world,"  and  here  he  tells  tliem  that 
the  law  (for  sin  and  death  were  entered  already)  crafeir^ASev,  entered  a  little,  a 
■word  that,  set  in  opposition  to  £<Vi;?v5f,  gives  a  distinguishing  idea  of  the  extent 
of  the  law,  such  as  it  really  was,  little  and  narrow,  as  was  the  people  of  Israel 
(whom  alone  it  reached)  in  respect  of  all  the  other  nations  of  the  earth,  with 
whom  it  had  nothing  to  do.  For  the  law  of  Closes  was  given  to  Israel  alone, 
and  not  to  all  mankind.  The  Vulgate,  therefore,  translates  this  word  right, 
subintravit ,\\.  entered,  but  not  far,  i.  e.  the  death,  which  followed,  upon  the  ac- 
count of  the  Mosaicallaw,  reigned  over  but  a  small  part  of  mankind,  viz.  the 
children  of  Israel,  who  alone  were  under  that  law  :  whereas,  by  Adam's  trans- 
gression of  the  positive  law  given  him  in  paradise,  death  passed  upon  all  men. 
'•*l>a,  "  that."  Some  would  have  this  signify  barely  the  event,  and  not  the  in- 
tention of  the  lawgiver,  and  so  understand  by  these  words,  "  that  the  offence 
might  abound,"  the  increase  of  sin,  or  the  aggravations  of  it.  So  a  consequence 
of  the  law.  But  it  is  to  be  remembered  that  St.  Paul  here  .sets  forth  the  dif- 
ference which  God  intended  to  put,  by  the  law  which  he  gave  them,  between 
the  children  of  Israel  and  the  Gentile  world,  in  respect  of  life  and  death  ;  life 
and  death  being  the  subject  St.  Paul  was  upon.  And,  therefore,  to  mention 
barely  accidental  consequences  of  the  law  that  made  the  difference,  had  come 
short  of  St.  Paul's  purpose. 


300  Romans.  Chap.  V. 

PARAPHRASE. 

was  annexed,  might  abound,  i.  e.  the  multiplied  transgressions 
of  many  men,  viz.  all  that  were  under  the  law  of  Moses, 
might  have  death  annexed  to  them,  by  the  positive  sanction 
of  that  law,  whereby  the  offence  %  to  which  death  was 
annexed,  did  abound,  /.  e.  sins  that  had  death  for  their 
punishment  were  increased.  But,  by  the  goodness  of  God, 
where  sin  *^,  with  death  annexed  to  it,  did  abound,  grace  did 


NOTES. 

All  manlviud  was  in  au  irrecoverable  state  of  death  by  Adam's  lapse.  It  was 
plainly  the  intention  of  God  to  remove  the  Israelites  out  of  this  state  by  the 
law;  and  so  he  says  himself,  that  he  gave  "them  statutes  and  judgments, 
which  if  a  man  do,  he  shall  live  in  them,"  Lev.  xviii.  5.  And  so  St.  Paul  tells 
lis  here,  chap.  vii.  10,  that  the  law  was  ordained  for  life.  Whence  it  ne- 
cessarily follows,  that  if  life  were  intended  them  for  their  obedience,  death  was 
intended  them  for  their  disobedience  ;  and  accordingly  Moses  tells  them,  Deut. 
XXX.  19,  "  that  he  had  set  before  them  life  and  death."  Thus,  by  the  law,  the 
children  of  Israel  were  put  into  a  new  state  :  and  by  the  covenant  God  made 
with  them,  their  remaining  under  death,  or  their  recovery  of  life,  was  to  be  the 
consequence,  not  of  what  another  had  done,  but  of  what  they  themselves  did. 
They  were  thenceforth  put  to  stand  or- fall  by  their  own  actions,  and  the  death 
they  suffered  was  for  their  trausii'essious.  Every  offence  they  committed  against 
the  law  did,  by  this  covenant,  bind  death  upon  them.  It  is  not  easy  to  conceive 
that  God  should  give  them  a  law  to  tlie  end  sin  and  guilt  should  abound  amongst 
them,  but  yet  he  might  and  did  give  them  a  law,  that  the  offence  which  had 
death  annexed  should  abound,  i.  e.  that  death,  which  before  was  the  declared 
penalty  of  but  one  offence,  should  to  the  Jews  be  made  the  penalty  of  every 
breach  by  the  sanction  of  this  new  law,  which  was  not  a  hardship,  but  a  pri- 
vilege to  them.  For  in  their  former  state,  common  to  them  with  the  rest  of 
mankind,  death  was  unavoidable  to  them.  But,  by  the  law,  they  had  a  trial 
for  life :  accordingly  our  Saviour,  to  the  young  man  who  asked,  "  what  he 
should  do  to  obtain  eternal  life,"  answers,  "  keep  the  commandments."  The 
law,  increasing  the  offence  in  this  sense,  had  also  another  benefit,  viz.  that  the 
Jews,  perceiviTig  they  incurred  death  by  the  law,  which  was  ordained  for  life, 
might  thereby,  as  by  a  schoolmaster,  be  led  to  Christ,  to  seek  life  by  him. 
This  St.  Paul  takes  notice  of.  Gal.  iii.  24. 

«=  UotpiTTTojuoi.  is  another  word,  showing  St. Paul's  having  an  eye,  in  what  he  say.s 
here,  to  what  he  said  in  the  foregoing  verses.  Our  Bibles  translate  it  "  offence  j" 
it  properly  signifies  "  fall,"  and  is  used  in  the  foregoing  verses  for  that  trans- 
gression, which,  by  the  positive  law  of  God,  had  death  annexed  to  it,  and  in 
that  sense  the  apostle  continues  to  use  it  here  also.  There  was  but  one  such 
sin  before  the  law,  given  by  IMoses,  viz.  Adam's  eating  the  forbidden  fruit.  But 
the  positive  law  of  God,  given  to  the  Israelites,  made  all  their  sins  such,  by 
annexing  the  penalty  of  death  to  each  transgression,  and  tiius  the  offence 
abounded,  or  was  increased  by  the  law. 

<*  ■"  Sin."  That  by  "  sin"  St.  Paul  here  means  such  failure  as,  by  the  sanction 
of  a  positive  law,  had  death  annexed  to  it,  the  beginning  of  the  next  verse 
sliows,  where  it  is  declared  to  be  such  sin  as  reigned  in,  or  by  death,  which  all 
sin  doth  not :  all  sin  is  not  taxed  at  that  rate,  as  appears  by  ver.  13.  See  the 
note.  The  article  joined  here  l)0th  to  xrapiTTTw/xa  and  afxapTt^,  for  it  is  ri 
■xapdntixiixix,  and  >i  a/za^'Ti'sr,  liic  offence  and  the  sin,  limiting  the  general  significa- 
tion of  those  words  to  sonic  particular  sort,  bcenis  to  point  out  this  sense.    And 


1 


Chap.  VI.  Romans.  301 

TEXT. 
21   That,  as  sin  liatli  reigned  luito  death,  even  so  niiglit  grace  reign 
through  righteousness  unto  eternal  life,  by  Jesus  Christ  our  Lord. 

PARAPHRASE. 
i^l  much  more  abounds  That  as  sin  had  reigned,  or  showed 
its  mastery,  in  the  death  of  the  Israehtes,  wlio  were  under 
the  law,  so  grace,  in  its  turn,  might  reign,  or  sliow  its  master)^, 
by  justifying  them  from  all  those  many  sins  which  they  had 
committed,  each  whereof,  by  the  law,  brought  deatli  with  it ; 
and  so  bestowing  on  them  the  righteousness  of  faith,  instate 
them  in  eternal  hfe,  through  Jesus  Christ  our  Lord. 


NOTES. 

that  tills  is  not  a  mere  groundless  criticism,  may  appear  from  rer.  12  and  l.'^, 
where  St.  Paul  uses  uixot-rh.,  in  tl-.ese  two  different  verses,  with  the  distuictioii 
of  the  article  and  no  article. 

*  "  Grace  might  much  more  abound."  The  rest  of  mankind  were  in  a  state  of 
death,  only  for  one  sin  of  one  man.  This  the  apostle  is  express  in,  not  only  in 
the  foregoing  verses,  but  elsewhere.  But  those,  who  were  under  the  law, 
(which  made  each  transgression  they  were  guilty  of  mortal)  were  under  the 
condemnation  of  death,  not  only  for  that  one  sin  of  another,  but  also  for  every 
one  of  tlieir  own  sins.  Now  to  make  any  one  righteous  to  life,  from  many,  and 
those  his  own  sins,  besides  that  one  that  lay  on  him  before,  is  greater  grace  than 
to  bestow  on  liiiu  justification  to  life  qjily  from  one  sin,  and  that  of  another 
man.  To  forgive  the  penalty  of  many  sins  is  a  greater  grace  than  to  remit  th.e 
penalty  of  one. 


SECTION  VI.     NO.  3. 
CHAPTER  VI.  1—23. 

CONTENTS. 


St.  Paul  having,  in  the  foregoing  chapter,  ver}-  much  magnified 
free  grace,  by  showing  that  all  men,  having  lost  their  liv'es  bv 
Adam's  sin,  were,  by  grace  through  (,'hrist,  restored  to  life  again'; 
and  also,  as  many  of  them  as  believed  in  Christ,  were  re-established 
in  immortality  by  grace  ;  and  that  even  the  Jews,  who,  by  their 
own  trespasses  against  the  law,  had  forfeited  their  lives  over  and 
over  again,  were  also  by  grace  restored  to  life,  grace  superabound- 
ing  where  sin  abounded,  he  here  obviates  a  wrong  inference,  which 
might  be  apt  to  mislead  the  convert  Gentiles,  vi^.  "  therelbre  let 


302  Romans.  Chap.  VI. 

us  continue  in  sin,  that  grace  may  abound."  The  contrary 
whereof  he  sliows  their  very  taking  upon  them  the  profession  of 
Christianity  required  of  them,  by  the  very  initiating  ceremony  of 
baptism,  wherein  they  were  typically  buried  with  Christ,  to  teach 
them  that  they,  as  he  did,  ought  to  die  to  sin ;  and,  as  he  rose  to 
hve  to  God,  they  should  rise  to  a  new  life  of  obedience  to  God, 
and  be  no  more  slaves  to  sin,  in  an  obedience  and  resignation  of 
themselves  to  its  commands.  For,  if  their  obedience  were  to  sin, 
they  were  vassals  of  sin,  and  would  certainly  receive  the  wages  of 
that  master,  which  was  nothing  but  death  ;  but,  if  they  obeyed 
righteousness,  i.  e.  sincerely  endeavoured  after  righteousness, 
though  they  did  not  attain  it,  sin  should  not  have  dominion  over 
them  by  death,  i.  e.  should  not  bring  death  upon  them  :  because 
they  were  not  under  the  law,  which  condeinned  them  to  death  for 
every  transgression,  but  under  grace,  which,  by  faith  in  Jesus 
Christ,  justified  them  to  eternal  life  from  their  many  transgres- 
sions. And  thus  he  shows  the  Gentiles  not  only  the  no  necessity, 
but  the  advantage  of  their  not  being  under  the  law. 

TEXT. 

1  What  shall  we  say  then  ?  Sliall  we  continue  in  sin,  that  grace  may 
abound  ? 

2  God  forbid.     How  shall  we,  that  are  dead  to  sin,  live  any  longer 
therein .'' 

PARAPHRASE. 

1  What  shall  we  say  then  ?    Shall  we   continue  in  sin,  that 

2  grace  may  abound  ?     God  forbid.     How  can  it  be  that  we  % 
who,  by   our  embracing  Christianity,  have    renounced  our 


NOTE. 

2  a  «  VVe,"  i.  €.  I,  and  all  converts  to  Christianity.  St.  Paul,  in  this  chapter, 
shows  it  to  be  the  profession  and  obligation  of  all  Christians,  even  by  their 
baptism,  and  the  typical  signification  of  it,  to  be  "  dead  to  sin,  and  alive  to 
God,"  i.  e.  as  he  explains  it,  not  to  be  any  longer  vassals  to  sin,  in  obeyinp; 
our  lusts,  but  to  be  servants  to  God,  in  a  sincere  purpose  and  endeavour  of 
obeying  hiiu.  For,  whether  under  the  law  or  under  grace,  whoever  is  a  vassal 
to  sin,  i.  e.  indulges  himself  in  a  compliance  with  his  sinful  lusts,  will  receive 
the  wages  which  sin  pays,  i.  e.  deatli.  This  he  strongly  represents  here  to  the 
Gentile  converts  of  Rome,  (for  it  is  to  them  he  speaks  in  this  chapter)  that  they 
might  not  mistake  the  state  they  were  in,  by  being,  not  under  the  law,  but  under 
grace,  of  whicli,  and  the  freedom  and  largeness  of  it,  lie  liad  spoken  so  mucli 
and  so  highly  in  the  foregoing  cliapter,  to  let  them  see  that  to  be  under  grace 
was  not  a  state  of  licence,  but  of  exact  obedience,  in  the  intention  and  endeavour 
of  every  one  under  grace,  though  in  the  jjerformance  they  came  sliorl  of  ii. 
This  strict  obedience,  to  the  utmost  reach  of  every  one's  aim  and  endeavours, 
he  urges  as  necessary,  because  obedience  to  sin  unavoidably  produces  death,  and 
lie  urges  as  reasonable,  for  this  very  reason,  that  tliey  were  not  under  tlie  law, 
but  under  grace.      Forasmuch  as  all  the  endeavours  after  righteousuess,  of 


Chap.  VI.  Romans.  303 

TEXT. 

3  Know  ye  not,  that  so  many  of  us  as  were  baptized  into  Jesus  Christ 
were  baptized  into  his  death  ? 

4  Therefore  we  are  buried  with  him  by  baptism  into  death  ;  tliat,  like 
as  Christ  was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life. 

5  For,  if  we  have  been  planted  together  in  the  likeness  of  his  death, 
we  shall  be  also  in  the  likeness  of  his  resurrection  : 

6  Knowing  this,  that  our  old  man  is  crucified  with  him,  that  the  body 
of  sin  might  be  destroyed,  that  henceforth  we  should  not  serve  sin. 

7  For  he  that  is  dead  is  freed  from  sin. 


PArt\PHRASE. 
former  sinful  courses,  and  have  professed   a   death   to  sin, 

3  should  live  any  longer  in  it  ?  For  this  I  hope  you  are  not 
ignorant  of,  that  we  Christians,  who  by  baptism  were  admitted 
into  the  kingdom  and  church  of  Christ,  were  baptized  into  a 

4  similitude  of  his  death  :  We  did  own  some  kind  of  death  by 
being  buried  under  water,  which,  being  buried  with  him, 
i.  e.  in  conformity  to  his  burial,  as  a  confession  of  our  being 
dead,  was  to  signify,  that  as  Christ  was  raised  up  from  the 
dead  ^  into  a  glorious  life  with  his  Father,  even  so  we,  being 
raised  from  our  typical  death  and  burial  in  baptism,  should 
lead  a  new  sort  of  life,  wholly  different  from  our  former,  in 
some  approaches  towards  that  heavenly  life  that  Christ  is  risen 

5  to.  For,  if  we  have  been  ingrafted  into  him,  in  the  similitude 
of  his  death,  we  shall  be  also  in   a  conformity  to  the  life 

6  which  he  is  entered  into  by  his  resurrection :  Knov.ing  this, 
that  we  are  to  live  so,  as  if  our  old  man,  our  wicked  and  cor- 
rupt fleshly  self  "^  which  we  were  before,  were  crucified  witli 
him,  that  the  prevalency  of  our  carnal  sinful  propensities, 
which  are  from  our  bodies,  might  be  destroyed,  that  hence- 

7  forth  we  should  not  serve  sin  ^,  as  vassals  to  it.     For  he  that 


NOTES. 

those  who  were  under  tlie  law,  weie  lost  labour,  since  any  one  slip  forfeited 
life:  but  tlie  sincere  endeavours  after  righteousness  of  those  who  were  under 
grace  were  sure  to  succeed,  to  the  attaining  the  gift  of  eternal  life. 

4  ^  Aia,  in  tlie  Hellenistic  Greek,  sometimes  signifies  ii.Ho,  and  so  our  translation 
renders  it,  2  Fet.  i.  3.  And,  if  it  be  not  so  taken  here,  the  force  of  St.  Paul's 
argument  is  lost,  which  is  to  show  into  what  state  of  life  we  ought  to  be  raised 
out  of  baptism,  in  similitude  and  conformity  to  that  state  of  life  Christ  was 
raised  into  from  the  grave. 

6  <^See  Gal.  v.  24.  Eph.  iv.  22.  Col.  ii.  11.  1  Pet.  iv.  1, 

^  It  will  conduce  much  to  the  understanding  of  St.  Paul,  in  this  and  the  two 
following  chapters,  if  it  he  minded  that  these  phrase.s,  "  to  serve  sin,  to  be  ser- 
vants of  sin,  sin  to  reign  in  our  mortal  bodies,  to  obey  sin  in  the  lu.^ts  of  our 
bodies,  to  yield  our  members  instruments  of  unjighteousucos  uiito  siu,  or 


304  Romans.  Chap.  VI. 

TEXT. 

8  Now  if  we  be  dead  with  Christ,  we  believe  that  Me  shall  also  live 
with  him : 

9  Knowing  that  Christ,  being  raised  from  the  dead,  dietli  no  more  ; 
death  hath  no  more  dominion  over  him. 

10  For  in  that  he  died,  he  died  unto  sin  once :  but  in  that  he  liveth, 
he  liveth  unto  God. 

1 1  Likewise,  reckon  ye  also  youi'selves  to  be  dead  indeed  unto  sin,  but 
alive  unto  God,  through  Jesus  Christ  our  Lord. 


PARAPHRASE, 
is  dead  is  set  free  from  the  vassalage  ^  of  sin,  as  a  slave  Is 

8  from  the  vassalage  of  his  master.  iSIow  if  we  understand  hy 
our  being  buried  in  baptism,  that  Ave  died  widi  Christ,  we 
cannot  but  think  and  believe  that  we  should  live  a  life  con- 

9  formable  to  his ;  Knowing  that  Christ,  being  raised  from  the 
dead,  returns  no  more  to  a  mortal  life ;  death  hath  no  more 

10  dominion  over  him,  he  is  no  more  subject  to  death.  For  in 
that  he  died,  he  died  unto  sin,  i.  e.  upon  the  account  of  sin, 
once  ^  for  all :  but  his  life,  now  after  his  resurrection,  is  a 
life  wholly  appropriated  to  God,  with  which   sin,  or  death, 

11  shall  never  have  any  more  to  do,  or  come  in  reach  of.  In  like 
manner  do  you  also  make  your  reckoning,  account  yourselves 


NOTES. 

servants  of  uncleanuess,  ami  to  iniquity  unto  iniquity,  to  be  freed  from  rislifeous- 
iiess,  to  walk,  live,  or  be  after  the  flesh,  to  be  carnally  ujiiKJed,"  all  sii>nify  one 
and  the  same  thing,  viz.  the  giving  ourselves  up  to  the  conduct  of  our  sinful, 
carnal  appetites,  to  allow  any  of  them  the  command  over  us,  and  the  conduct 
and  prevalency  in  determining  us.  On  the  contrary,  "  that  walking  after  the 
Sfiirit,  or  in  newness  of  life,  the  crucifixion  of  the  old  man,  the  destruction  of 
tiie  body  of  sin,  the  deliverance  from  the  body  of  death,  to  be  freed  from  sin, 
to  be  dead  to  sin,  alive  unto  God,  to  yield  yourselves  unto  God,  as  those  who 
are  alive  from  the  dead,  yield  your  members  servants  of  righteousness  unto 
holiness,  or  instruments  of  righteousness  unto  God,  to  be  scivants  of  obedience 
unto  righteousness,  made  free  from  sin,  servants  of  righteousness,  to  be  after 
the  Spirit,  to  be  spiritually  minded,  to  mortify  the  deeds  of  the  body,"  do  all 
signify  a  constant  and  steady  jjurpose,  and  sincere  endeavour  to  obey  the  law 
and  will  of  God  in  every  thinu',  these  several  expressions  being  used  in  several 
places,  as  best  selves  the  occasion,  and  illustrates  the  sense. 
7  '  The  tenour  of  St.  Paul's  discourse  here  shows  this  to  be  the  sense  of  tliis 
verse;  and  to  be  assured  tlsat  it  is  so,  we  need  go  no  farther  than  ver.  11,  12, 
13.  He  makes  it  his  business  in  this  chapter  not  to  tell  them  what  they  cer- 
tainly and  unchangeably  are,  but  to  exhort  them  to  be  what  they  ought  and  are 
engaged  to  be,  by  becoming  Christians,  viz.  that  they  ought  to  eniaiici|)aie 
themselves  from  the  vassalage  of  sin  ;  not  that  they  were  so  t-mancipated,  witii- 
ont  any  danger  of  return,  for  then  he  could  not  have  said  wliat  he  does,  vei. 
11,  12,  13,  which  supposes  it  in  their  power  to  continue  in  their  obcdicucc  to 
sin,  or  return  to  that  vassalage,  if  they  would. 
10  f  Sec  Heb.  ix.  26—28.  1  Pet,  iv,  1,  2. 


Chap.  VI.  Romans. 


mr; 


TEXT. 

12  Let  not  sin,  therefore,  reign  in  your  mortal  body,  that  ye  should 
obey  It  in  the  lusts  thereof. 

13  Neither  yield  ye  your  members,  as  instruments  of  unrighteousness 
unto  sin  :  but  yield  yourselves  unto  God,  as  those  that  are  alive 
trom  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  the 
law,  but  under  grace. 

PARAPHRASE. 
dead  to  sin?,  freed  from  that  master;  so  as  not  to  suffer 
yourselves  any  more  to  be  commanded  or  employed  by  it 
as  if  It  were  still  your  master;  but  alive  to  God,  i.e.  that  it 
is  your  business  now  to  live  wholly  for  his  service,  and  to  his 

1-  glory »;,  through  Jesus  Christ  our  Lord.  Permit  not,  there- 
tore,  sin   to  reign  over  you  byi  your  mortal  bodies,  which 

Id  you  will  do  if  you  obey  your  carnal  lusts  :  Neither  deliver  up 
your  members  •<  to  sin,  to  be  employed  by  sin,  as  instruments 
ot  iniquity,  but  deliver  up  yourselves  unto  God,  as  those  who 
have  got  to  a  new  hfe  from  among  the  dead ',  and  choosino- 
him  for  your  Lord  and  Master,  yield  your  members  to  him^ 

14  as  instruments  of  righteousness.  For  if  you  do  so,  sin  shall 
not  have  dominion  over  you™,  you  shall  not  be  as  its  slaves, 

NOTES. 

^^  !v  ^'"I  i?  ^I'l'^''}"'''  f  ^'  «  person,  a  prosopopoeia  made  use  of,  all  through 

ie„rl  r    T  '",7  ''?'"■'  •^'"^''  '""^'  ^^'  '"■'"''-''  ^f  --  ^vill  understand 

■  Seerll     i   IQ    9  r       '-'•^??";T'""  "'•""  '^'  «^'»'-'  ground,  see  1  Pet.  iv.  1-3. 

See  Gal.  n.  1 9    2  Cor.  v.  lo.  Rom.  v.  4.     The  force  of  St.  Paul's  argument  here 

seems  to  be  tins  :  ,„  your  baptism  you  are  engaged  into  a  likenes!  of  CI  ,Ss 

d^^ath  and  resurrectmn.     He  once  died  to  sin,  so  do  you  count  yourselves  dead 

to  sm.     He  rose  to  hfe,  wherein  he  lives  wholly  to  God  ;  so  must  your  new  life! 

after  your  resurreet.on   from  your  typical  burial  in  the  water,  be  under  the 

vassalage  of  s.n  no  more,  but  you  must  live  entirely  to  the  service  of  God.  to 

whom  you  are  devoted,  in  obedience  to  his  will  in  all  things 

12  .  "  In  your  mortal  bodies  ;"  I,,  in  the  apostle's  writings,  often  signifies,  by.  And 
he  h^re  as  also  m  the  following  chapters,  ver.  li  'and  24,  and  dseUe  e 
placing  he  root  of  s.n  in  the  body,  his  sense  seems  to  be,  let  not  sin  r  gTio  er' 
you,  by  the  lusts  of  your  mortal  bodies.  ^ 

13  >«  "  Sinful  lusts,"  at  least  those  to  which  the  Gentiles  were  most  eminently  en- 

«rh:Ve:iT,'^ci?!- 1  ^^ ''-  '-'^  -' ''-  '-™^-^'  ^^'-  ^'-^  -  ^^ 

Enh  "7''l'  5  ^r  T  "7."'  'P^  '^''''^•"  '^'"^  ^'^"'''«  ^'"••''  ^^^'••e  «lead  in  sins, 
Eph  u.  1  5  Col.  u.  13.  'Ihose,  who  were  converted  to  the  Gospel  were 
raised  to  life  from  among  those  dead  wospei,  weie 

^*  m^lr    tn'l""'  ^T  ''"■"'"'""  '''"'  ^■•^"'*'   '■  '■  '''»  «'^^»  "Ot  ^^  )■«"•■  '-^l^-^olute 

iT  nlli  •''"'f  n    ^""[  '"'"'.^'■''■'  '''"''  ^^'^"''>'^«  "'  't«  '^••udgery  ami  .service,  as 

on  nT '  ^    M  ''''  "°V'''  ""''•-''■  '''  ^°""-«'' '"  '''^'•^"l"'-  ^"l^J^-^tion  to  it.  but 

yourown  men  that  are  alive,  and  at  your  own  disposal,  unless,  i.y  your  own  free 

VOL.  VIII.  '  ^ 


306  Romans,  Chap.  VI. 

TEXT. 

15  What  then  ?  shall  we  sin,  because  we  are  not  under  the  law,  but 
under  grace  ?  God  forbid  ! 

1 6  Know  ye  not,  that  to  whom  ye  yield  yourselves  servants  to  obey, 


PARAPHRASE. 

in  its  power,  to  be  by  it  delivered  over  to  death.     For"  you 
are  not  under  the  law,  in  the  legal  state ;  but  you  are  under 

15  grace,  in  the  Gospel-state  of  the  covenant  of  grace.     What 
then,  shall  we  sin,  because  we  are  not  under  the  law,  but 

16  under  the  covenant  of  grace °.''  God  forbid!     Know  ye  not 


NOTES. 

choice,  you  enthral  yourselves  to  it,  and  by  a  voluntary  obedience  give  it  the 
command  over  you,  and  are  willing  to  have  it  your  master.  It  must  be  remem- 
bered, that  St.  Paul  here,  and  in  the  following  chapter,  personates  sin  as  striving 
with  men  for  mastery,  to  destroy  them. 

°  "  For."  The  force  of  St.  Paul's  reasoning  here  stands  thus  :  you  are  obliged, 
by  your  taking  on  you  the  profession  of  the  Grospel,  not  to  be  any  longer  slaves 
and  vassals  to  sin,  nor  to  be  under  the  sway  of  your  carnal  lusts,  but  to  yield 
yourselves  up  to  God,  to  be  his  servants,  in  a  constant  and  sincere  purpose  and 
endeavour  of  obeying  him  in  all  things ;  this  if  you  do,  sin  shall  not  be  able  to 
procure  you  death,  for  you  Gentiles  are  not  under  the  law,  which  condemns  to 
death  for  every  the  least  transgression,  though  it  be  but  a  slip  of  infirmity ;  but, 
by  your  baptism,  are  entered  into  the  covenant  of  grace,  and,  being  under  grace, 
God  will  accept  of  your  sincere  endeavours  in  the  place  of  exact  obedience,  and 
give  you  eternal  life  through  Jesus  Christ ;  but  if  you,  by  a  willing  obedience  to 
your  lusts,  make  yourselves  vassals  to  sin,  sin,  as  the  lord  and  master  to  whom 
you  belong,  will  pay  you  with  death,  the  only  wages  that  sin  pays. 
15  °  What  is  meant  by  being  "  under  grace,"  is  easily  understood,  by  the  un- 
doubted and  obvious  meaning  of  the  parallel  phrase,  "under  the  law."  They, 
it  is  unquestioned,  were  under  the  law,  who  having  by  circumcision,  the  cere- 
mony of  admittance,  been  received  into  the  commonwealth  of  the  Jews,  owned 
the  God  of  the  Jews  for  their  God  and  King,  professing  subjection  to  the  law  he 
gave  by  Moses.  And  so  in  like  manner  he  is  under  grace,  who,  having  by 
baptism,  the  ceremony  of  admittance,  been  received  into  the  kingdom  of  Christ, 
or  the  society  of  Christians,  called  by  a  peculiar  name  the  Christian  church, 
owns  Jesus  of  Nazareth  to  be  the  Messias,  his  King,  professing  subjection  to  his 
law,  delivered  in  the  Gospel.  By  which  it  is  plain,  that  being  under  grace,  is 
spoken  here,  as  being  under  the  law  is,  in  a  political  and  national  sense.  For 
whoever  was  circumcised,  and  owned  God  for  his  king,  and  the  authority  of  his 
law,  ceased  not  to  be  a  Jew  or  member  of  that  society,  by  every  or  any  trans- 
gression of  the  precepts  of  that  law,  so  long  as  he  owned  God  for  his  Lord,  and 
his  subjection  to  that  law;  so  likewise  he  who,  by  baptism,  is  incorporated 
into  the  kingdom  of  Christ,  and  owns  him  for  his  sovereign,  and  himself  under 
the  law  and  rule  of  the  Gospel,  ceases  not  to  be  a  Christian,  though  he  offend 
against  the  precepts  of  the  Gospel,  till  he  denies  Christ  to  be  his  King  and  Lord, 
and  renounces  his  subjection  to  his  law  in  the  Gospel.  But  God,  in  taking  a 
people  to  himself  to  be  his,  not  doing  it  barely  as  a  temporal  prince,  or  head  of 
a  politic  society  in  this  world,  but  in  order  to  his  having  as  many,  as  in  obeying 
him  perform  the  conditions  necessary,  his  subjects  for  ever,  in  the  state  of 
immortality  restored  to  them  in  another  world;  has,  since  the  fall,  erected  two 


Chap.  VI.  Romans.  .S07 

TEXT. 

his  servants  ye  are  to  whom  ye  obey  ;  whether  of  sin  unto  death,  or 
of  obedience  unto  righteousness  ? 

17  But  God  be  thaniied,  that  ye  were  the  servants  of  sin  ;  but  ve  hare 
obeyed  from  the  heart  that  form  of  doctrine  which  was  delivered 
you. 

18  Being  then  made  free  from  sin,  ye  became  the  servants  of  righteous- 
ness. 

19  I  speak  after  the  manner  of  men,  liecause  of  the  infirmity  of  vour 


PARAPHRASE. 

that,  to  whom  you  subject  yourselves  p  as  vassals,  to  be  at  liis 
beck,  his  vassals  you  are  whom  you  thus  obey,  whether  it  be 
of  sin,  which  vassalage  ends  in  death  ;  or  of  Christ,  in  obey- 
ing the  Gospel,  to  the  obtaining  of  righteousness  and  life. 

17  But  God  be  thanked,  that  you,  who  were  the  vassals  of  sin, 
have  sincerely,  and  from  your  heart,  obeyed,  so  as  to  receive 
the  form,  or  be  cast  into  the  mould  of  that  doctrine,  under 
whose  direction  or  regulation  "^  you  w  ere  put,  that  you  might 

18  conform  yourselves  to  it.  Being  therefore  set  free  from  the 
vassalage   of  sin,    you    became    the   servants   or   vassals   of 

19  righteousness"".     (I  make  use  of  this  metaphor,  of  the  passing 


NOTES. 

kingdoms  in  this  world,  the  one  of  the  Jews,  immediately  under  himself,  another 
of  Christians,  under  his  Son  Jesus  Christ,  for  that  farther  and  more  glorious 
end  of  attaining  eternal  life  ;  which  prerogative  and  privilege  of  eternal  life  does 
not  belong  to  the  society  in  eeneral,  nor  is  the  benefit  sirauted  nationally  to  the 
whole  body  of  the  people  of  either  of  these  kingdoms  of  God,  but  personally,  to 
such  of  them  who  perform  the  conditions  required  in  the  terms  of  each  covenant. 
To  those  who  are  Jews,  or  under  the  law,  the  terms  are  perfect  and  complete 
obedience  to  every  tittle  of  the  law,  "  do  this  and  live  :"  to  those  who  are 
Christians,  or  under  grace,  the  terms  are  sincere  endeavours  after  perfect 
obedience,  though  not  attaining  it,  as  is  manifest  in  the  remaining  part  of  this 
chapter,  where  St.  Paul  acquaints  those  who  a5k  whether  they  shall  sin,  because 
they  are  not  under  the  law,  but  under  grace?  that,  though  they  are  under 
grace,  yet  they,  who  obey  sin,  are  the  vassals  of  sin  ;  and  those,  who  are  the 
vassals  of  sin,  shall  receive  death,  the  wages  of  sin. 

IG  t  'T^axc^iy,  "  obedience."  That  which  he  calls  here  simply  isr^xo^,  "  obedience," 
he  in  other  places  calls  G^axo^  crlrscu;,  "obedience  of  faith,"  and  iTa-^o^  Tsi 
XfjrcC,  •'  obedience  of  Christ,"  meaning  a  reception  of  the  Gospel  of  Christ. 

17  1  Ei'f  ov  aapM^r.Ti,  "  unto  which  you  were  delivered  ;"  no  harsh,  but  an  elegant 
expression,  if  we  observe  that  St.  Paul  here  speaks  of  sin  and  the  Gospel,  as  of 
two  masters,  and  that  those  he  writes  to  were  taken  out  of  the  hands  of  the  one, 
and  delivered  over  to  the  otlier,  which  they  having  from  their  hearts  obeyed, 
were  no  longer  the  slaves  of  sin,  he  whom  they  obeyed  being,  by  the  rule  of  the 
foreeoing  verse,  truly  their  master. 

lt<  ' 'EJ9uXo''6>;te  T?  SixaiorrJvr,  "  ve  became  the  slaves  of  riijhtconsness."  This  will 
seem  an  harsh  expression,  unless  we  remtmber  that  St.  Paul,  (joins  on  still  witli 

X  2 


308  Romans.  Chaj .  VI. 

TEXT. 
flesh  :  for  as  ye  have  yielded  your  members  servants  to  uncleanness, 
and  to  iniquity  unto  iniquity ;  even  so  now  yield  your  members 
servants  to  righteousness,  unto  holiness. 

20  For,  when  ye  were  the  servants  of  sin,  ye  were  free  from  righteous- 
ness. 

21  What  fruit  had  ye  then  in  those  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  holiness,  and  the  end  everlasting  life. 

23  For  the  wages  of  sin  is  death  ;  but  the  gift  of  God  is  eternal  life, 
throuo:h  Jesus  Christ  our  Lord. 


PARAPHRASE, 
of  slaves  from  one  master  to  another  ^,  well  known  to  you  Ro- 
mans, the  better  to  let  my  meaning  into  your  understandings, 
that  are  yet  weak  in  these  matters,  being  more  accustomed  to 
fleshly  than  spiritual  things.)  For  as  you  yielded  your 
natural '  faculties  obedient,  slavish  instruments  to  uncleanness, 
to  be  wholly  employed  in  all  manner  of  iniquity  " ;  so  now  ye 
ought  to  yield  up  your  natural  faculties  to  a  perfect  and  ready 

20  obedience  to  righteousness.  For,  when  you  were  the  vassals 
of  sin,  you  were  not  at  all  subject  to,  nor  paid  any  obedience 
to  righteousness ;  therefore,  by  a  parity  of  reason,  now  righte- 
ousness is  your  master,  you  ought  to  pay  no  obedience  to  sin. 

21  What  fruit  or  benefit  had  you  then  in  those  things,  in  that 
course  of  things,  whereof  you  are  now  ashamed  ?  For  the  end 
of  those  things,  which  are  done  in  obedience  to  sin,  is  death. 

22  But  now,  being  set  free  from  sin,  being  no  longer  vassals  to 
that  master,  but  having  God  now  for  your  Lord  and  Master, 
to  whom  you  are  become  subjects  or  vassals,  your  course  of 

23  life  tends  to  holiness,  and  will  end  in  everlasting  life.  For 
the  wages  ^  that  sin  pays  is  death :  but  that  which  God's 

NOTES. 

the  metaphor  of  master  and  servant,  makes  siu  and  righteousness  here  two  per- 
sons, two  distinct  masters,  and  men  passing  from  the  dominion  of  the  one  into 
the  dominion  of  the  other. 

19  » 'A^ipwiriviv  Kiyw,  "  I  speak  after  the  manner  of  men."     He  had  some  reason  to 
make  some  little  kind  of  apology,  for  a  figure  of  speech,  which  he  dwells  upon 
quite  down  to  the  end  of  this  chapter, 
t  "  Members,"  see  ch.  vii.  5.    Note, 
u  "  To  iniquity  unto  iniquity,"  see  Note,  ch.  i.  17. 

23  ^  "  The  wages  of  sin,''  does  not  signify  here  the  wages  that  are  paid  for 
sinning,  but  the  wages  that  sin  pays.  This  is  evident,  not  only  by  the  opposition 
that  is  put  here  in  this  verse,  between  "  the  wages  of  sin,  and  the  gift  of  God," 
viz.  that  sin  rewards  men  with  death,  for  their  obedience  ;  but  that  which  God 
gives  to  those,  who,  believing  in  Jesus  Christ,  labour  sincerely  after  righteous- 
ness, is  life  eternal.    But  it  farther  appears,  by  the  whole  tenour  of  St.  Paul's 


Chap.  VII.  Romans.  309 

PARAPHRASE, 
servants  receive  from  his  bounty  is  the  gift  of  eternal  Ufe  % 
through  Jesus  Christ  our  Lord. 

NOTES. 

discourse,  wherein  he  speaks  of  sin  as  a  person  and  a  master,  who  hath  servants, 
and  is  served  and  obeyed,  and  so  the  wages  of  sin,  being  the  wages  of  a  persoa 
here,  must  be  wliat  it  pays. 

*  "  The  gift  of  God."  Sin  pays  death  to  those  who  are  its  obedient  vassals  :  but 
God  rewards  the  obedience  of  tliose,  lo  whom  lie  is  Lord  and  Master,  by  the  gift 
of  eternal  life.  Their  utmost  endeavours  and  highest  performances  can  never 
entitle  them  to  it  of  right  j  aud  so  it  is  to  them  not  wages,  but  a  free  gift.  See 
ch.  iv.  4. 


SECTION  VI.    NO.  4. 
CHAPTER  VII.  1—25. 

CONTENTS. 

St.  Paul,  in  the  foregoing  chapter,  addressing  himself  to  the 
convert  Gentiles,  shows  them,  that  not  being  under  the  law, 
they  were  obhged  only  to  keep  themselves  free  from  the  vassalage 
of  sin,  by  a  sincere  endeavour  after  righteousness,  forasmuch  as 
God  gave  eternal  life  to  all  those  who,  being  under  grace,  i.  e. 
being  converted  to  Christianity,  did  so. 

In  this  chapter,  addressing  himself  to  those  of  his  own  nation 
in  the  Roman  church,  he  tells  them,  that  the  death  of  Christ 
having  put  an  end  to  the  obligation  of  the  law,  they  were  at  their 
liberty  to  quit  the  observances  of  the  law,  and  were  guilty  of  no 
disloyalty  in  putting  themselves  under  the  Gospel.  And  here  St. 
Paul  shows  the  deficiency  of  the  law,  which  rendered  it  necessary 
to  be  laid  aside  by  the  coming  and  reception  of  the  Gospel. 
Not  that  it  allowed  any  sin,  but,  on  the  contrary,  forbade  even 
concupiscence,  which  was  not  known  to  be  sin  without  the  law. 
Nor  was  it  the  law  that  brought  death  upon  those  who  were 
under  it,  but  sin,  that  herein  it  might  show  the  extreme  malignant 
influence  it  had  upon  our  weak  fleshly  natures,  in  that  it  could 
prevail  on  us  to  transgress  the  law,  (which  we  could  not  but 
acknowledge  to  be  holy,  just,  and  good)  though  death  was  the 
declared  penalty  of  every  transgression  :  but  herein  lay  the  defi- 
ciency of  the  law,  as  spiritual  and  opposite  to  sin  as  it  was,  that 
it  could  not  master  and  root  it  out,  but  sin  remained  and  dwelt  in 


310  Romans.  Chap.  VII. 

men,  as  before,  and  by  the  strength  of  their  carnal  appetites, 
which  were  not  subdued  by  the  law,  carried  them  to  transgres-. 
sions  that  they  approved  not.  Nor  did  it  avail  tliem  to  disap^ 
prove,  or  struggle,  since,  though  the  bent  of  their  minds  were 
the  other  way,  yet  their  endeavours  after  obedience  delivered  them 
not  from  that  death,  which  their  bodies,  or  carnal  appetites, 
running  them  into  transgressions,  brought  upon  them.  That 
deliverance  was  to  be  had  from  grace,  by  which  those  who, 
putting  themselves  from  under  the  law  into  the  Gospel  state,  were 
accepted,  if  with  the  bent  of  their  minds  they  sincerely  endea- 
voured to  serve  and  obey  the  law  of  God,  though  sometimes, 
through  the  frailty  of  their  flesh,  they  fell  into  sin. 

This  is  a  farther  demonstration  to  the  converted  Gentiles  of 
Rome,  that  they  ai'e  under  no  obligation  of  submitting  themselves 
to  the  law,  in  order  to  be  the  people  of  God,  or  partake  of  the 
advantages  of  the  Gospel,  since  it  was  necessary,  even  to  the  Jews 
themselves,  to  quit  the  terms  of  the  law,  that  they  might  be  deli- 
vered from  death,  by  the  Gospel,  And  thus  we  see  how  steadily 
and  skilfully  he  pursues  his  design,  and  with  what  evidence  and 
strength  he  fortifies  the  Gentile  converts,  against  all  attempts  of 
the  Jews,  who  went  about  to  bring  them  under  the  observances  of 
the  law  of  Moses. 

TEXT. 

1  Know  ye  not  brethren,  (for  I  speak  to  them  that  know  the  law) 
how  that  the  law  hath  dominion  over  a  man,  as  long  as  he  liveth .-' 

PARAPHRASE. 
1  I  have  let  those  of  you,  who  were  formerly  Gentiles,  see  that 
they  are  not  under  the  law,  but  under  grace  ^ :  I  now  apply 
myself  to  you,  my  brethren,  of  my  own  nation'',  who  know 
the  law.  You  cannot  be  ignorant  that  the  authority  of  the 
law  reaches,  or  concerns  a  man  *^,  so  long  as  he  liveth,  and 

NOTES. 
1  •  See  chap.  vi.  14. 

^  That  his  discourse  here,  is  addressed  to  those  converts  of  this  church,  who 
were  of  the  Jewish  uatiou,  is  so  evident,  from  the  whole  tenour  of  this  chapter, 
that  tliere  needs  no  more  but  to  read  it  with  a  little  attention,  to  be  convinced 
of  it,  especially  ver.  1,  4,  6. 

»  Kufi£Vf(  TOJ  a.-j^f(l)im,  "  hath  dominion  over  a  man."  So  we  render  it  rightly: 
hut  I  imagine  we  understand  it  in  too  narrow  a  sense,  taking  it  to  mean  only 
that  dominion,  or  force,  which  the  law  has  to  compel,  or  restrain  us  in  things, 
which  we  have  otherwise  no  mind  to  ;  whereas  it  seems  to  me  to  be  used  in  the 
conjugation  hiphil,  and  to  comprehend  here  that  right  and  privilege  also  of  doing 
or  enjoying,  which  a  man  has,  by  virtue  and  authority  of  the  law,  which  all 
cease.s,  us  soon  as  he  is  dead.  To  this  large  sense  of  these  words  St.  Paul's  ex- 
pressions, in  the  two  next  verses,  seem  suited;  and  ao  understood  have  a  clear 
and  easy  meaning,  as  may  be  seen  in  the  paraphrase. 


Chap.  VII.  Romans,  311 

TEXT. 

2  For  the  woman  which  hath  an  husband  is  l)ound  by  tlie  hiw  to  her 
husband  so  long  as  he  liveth :  but  if  tlie  husband  be  dead,  she  is 
loosed  from  the  law  of  her  husband. 

3  So  then  if,  while  her  husband  liveth,  she  be  married  to  another  man, 
she  shall  be  called  an  adulteress :  but  if  her  husband  be  dead,  she  is 
free  from  that  law ;  so  that  she  is  no  adulteress,  though  she  be 
married  to  another  man. 

4  Wherefore,  my  brethren,  ye  also  are  become  dead  to  the  law  by  the 

PARAPHRASE. 

2  no  longer.  For  "^  a  woman  who  hath  an  husband  is  bound  by 
the  law''  to  her  living  husband;  but  if  her  husband  dieth, 
she  is  loosed  from  the  law,  which  made  her  her  husband's, 
because  the  authority  of  the  law,  whereby  he  had  a  right  to 

3  her,  ceased  in  respect  of  him,  as  soon  as  he  died.  Where- 
fore she  shall  be  called  an  adulteress,  if,  while  her  husband 
liveth,  she  become  another  man's.  But  if  her  husband  dies, 
the  right  he  had  to  her  by  the  law  ceasing,  she  is  freed  from 
the  law,  so  that  she  is  not  an  adulteress,  though  she  become 

4  another  man's.     So  that  even  ye,  my  brethren^,  by  the  body 

NOTES. 

2  •>  "  For."  That  which  follows,  in  the  2d  verse,  is  no  proof  of  what  is  said  iu  the 
1st  verse,  either  as  a  reason,  or  an  instance  of  it,  unless  mptidu  be  taken  in  the 
sense  I  propose,  and  then  the  whole  discourse  is  easy  and  uniform. 
«'Awo  ToO  viJ^oo  ToS  avlp6;,  "  From  the  law  of  her  husband."  This  expression 
confirms  the  sense  above-mentioned.  For  it  can  in  no  sense  be  termed,  "  the 
law  of  her  husband,"  but  as  it  is  the  law  whereby  he  has  the  right  to  his  wife. 
But  this  law,  as  far  as  it  is  her  husband's  law,  as  far  as  he  has  any  concern  in  it, 
or  privilege  by  it,  dies  with  him,  and  so  she  is  loosed  from  it. 

4  f  Ka»  VeTf,  "  Ye  also ;"  )«it,  "  also,"  is  not  added  here  by  chance, -and  without 
any  meaning,  but  shows  plainly  that  the  apostle  had  in  his  mind  some  person 
or  persons  before-mentioned,  who  were  free  from  the  law,  and  that  must  be 
either  the  woman  mentioned  in  the  two  foregoing  verses  as  free  from  the  law 
of  her  husband,  because  he  was  dead ;  or  else  the  Gentile  converts  mentioned 
chap.  vi.  14,  as  free  from  the  law,  because  they  were  never  under  it.  If  we 
think  }(a\  refers  to  tlie  woman,  then  St.  Paul's  sense  is  this,  "  Ye  also  are  free 
from  the  law,  as  well  as  sucli  a  woman,  and  may  without  any  imputation  sub- 
ject yourselves  to  the  Gospel."  If  we  take  xa)  to  refer  to  the  Gentile  converts, 
then  his  sense  is  this  :  "  even  ye  also,  my  brethren,  are  free  from  the  law,  as  well 
as  the  Jewish  converts,  and  as  much  at  liberty  to  subject  yourselves  to  tlie 
Gospel,  as  they."  I  confess  myself  most  inclined  to  this  latter,  both  because 
St.  Paul's  main  drift  is  to  show,  that  both  Jews  and  Gentiles  are  wholly  free 
from  the  law;  and  because  eSavaro/ejiTt  ry  yi/xw,  "  ye  have  been  made  dead  to 
the  law,"  the  phrase  here  used  to  express  that  freedom,  seems  to  refer  rather  to 
the  1st  verse,  where  he  says,  "  the  law  hath  dominion  over  a  man  as  long  as  he 
liveth,"  implying,  and  no  longer,  rather  than  to  the  two  intervening  verses, 
where  he  says,  "  not  the  death  of  the  woman,  but  the  death  of  the  husband,  sets 
the  womau  free,"  of  which  more  by  and  by. 


312  Romans.  Chap.  VII. 

TEXT, 
body  of  Christ ;  tliat  ye  should  be  married  to  another,  even  to  him 
who  is  raised  from  the  dead,  that  we  should  bring  forth  fruit  unto 
God. 

PARAPHRASE. 
of  Christ  S  are  become  dead  •"  to  the  law,  whereby  the  domi- 
nion of  tlie  law  over  you  has  ceased,  that  you  should  subject 
yourselves  to  the  dominion  of  Christ  in  the  Gospel,  which 
you  may  do  with  as  much  freedom  from  blame,  or  the  im- 
putation of  disloyalty ',  as  a  woman  whose  husband  is  dead, 
may,  without  the  imputation  of  adultery,  marry  another  man. 
And  this  making  yourselves  another's,  even  Christ's,  Avho  is 
risen  from  the  dead,  is  that  we''  should  bring  forth  fruit 


NOTES. 

g  "  By  the  body  of  Christ,  in  which  you,  as  liis  members,  died  with  him ;"  see 
Col.  ii.  20,  aud  so,  by  a  like  figure,  believers  are  said  to  be  circumcised  with  hiin. 
Col.  ii.  H. 

h  "  Are  become  dead  to  the  law."  There  is  a  great  deal  of  needless  pains  taken 
by  some,  to  reconcile  this  saying  of  St.  Paul  to  the  two  immediately  preceding 
verses,  which  they  suppose  do  require  he  should  have  said  here  what  he  does 
ver.  6,  viz.  that  the  law  was  dead,  that  so  the  persons,  here  spoken  of,  might 
rightly  answer  to  the  wife,  who  there  represents  them.  But  he  that  will 
take  this  passage  together,  will  find  that  the  first  part  of  this  4th  verse  refers 
to  ver.  1,  and  the  latter  part  of  it  to  ver.  2  and  3,  and  consequently  that  St. 
Paul  had  spoken  improperly  if  he  had  said,  what  they  would  make  him  say 
here.  To  clear  this,  let  us  look  into  St.  Paul's  reasoning,  which  plainly  stands 
thus :  the  dominion  of  the  law  over  a  man  ceases,  when  he  is  dead,  ver.  1,  you 
are  become  dead  to  the  law,  by  the  body  of  Christ,  ver.  4,  and  so  the  dominion  of 
the  law  over  you  is  ceased,  then  you  are  free  to  put  yourselves  under  the  domi- 
nion of  another,  which  can  bring  on  you  no  charge  of  disloyalty  to  him,  who  had 
before  the  dominion  over  yon,  any  more  than  a  woman  can  be  charged  with 
adultery,  when,  the  dominion  of  her  former  husband  being  ceased  by  his  death, 
she  marrieth  herself  to  another  man."  For  the  use  of  what  he  says,  ver.  2  and 
3,  is  to  satisfy  the  Jews,  that  the  dominion  of  the  law  over  tliem  being  ceased, 
by  their  death  to  the  law  in  Christ,  they  were  no  more  guilty  of  disloyalty,  by 
putting  themselves  wholly  under  the  law  of  Christ,  in  the  Gospel,  than  a  woman 
was  guilty  of  adultery,  when  the  dominion  of  her  husband  ceasing,  she  gave  her- 
self up  wholly  to  another  man  in  marriage. 

i  "  Disloyalty."  One  thing  that  made  the  Jews  so  tenacious  of  the  law,  was 
that  they  looked  upon  it  as  a  revolt  from  God,  and  a  disloyalty  to  him,  their 
king,  if  they  retained  not  the  law  that  he  had  given  them.  So  that  even  those  of 
them,  who  embraced  the  Gospel,  thought  it  necessary  to  observe  those  parts 
of  the  law,  which  were  not  continued,  and  as  it  were  re-enacted  by  Christ, 
in  the  Gospel.  Their  mistake  herein  is  what  St.  Paul,  by  the  instance  of  a 
woman  marrying  a  second  husband,  the  former  being  dead,  endeavours  to  con- 
vince them  of. 

•>  "  VVc."  It  may  bo  worth  our  taking  notice  of,  that  St.  Paul,  having  all  along 
friim  tlie  beginning  of  the  chapter,  and  even  in  this  very  sentence,  said  "  ye," 
hcic,  with  neglect  oi   grammar,  on  a  suddtn  thanucs  it  into  "  we,"  aud  says, 


Chap.  VII.  Romans,  313 


TEXT. 


5  For  when  we  were  in  the  flesli,  the  motions  of  sins^  Mliich  were  by 
the  law,  did  work  in  our  members  to  bring  forth  fruit  unto  death. 


PARAPHRASE. 

unto  God'.  For  when  we  were  after  so  fleshly i"  a  manner, 
under  the  law,  as  not  to  comprehend  the  spiritual  meaning  of 
it  that  directed  us  to  Christ,  the  spiritual  end  of  the  law, 
our  sinful  lust "  that  remained  in  us  under  the  law ",  or  m 


NOTES. 

"  that  we  should,"  &c.  I  suppose  to  press  the  argument  the  stronger,  by 
showing  himself  to  be  in  the  same  circumstances  and  concern  with  them,  he 
being  a  Jew,  as  well  as  those  he  spoke  to. 

'  "  Fruit  unto  God."  In  these  words  St.  Paul  visibly  refers  to  chap.  vi.  10, 
where  he  saith,  that  "  Christ,  in  that  he  liveth,  he  liveth  unto  God,"  and  therefore 
he  mentions  here  his  being  raised  from  the  dead  as  a  reason  for  their  bringing 
forth  fruit  unto  God,  i.  e.  living  to  the  service  of  God,  obeying  his  will,  to  the 
utmost  of  their  power,  which  is  the  same  that  he  says,  chap.  viii.  11. 
■"  "  When  we  were  in  the  flesh."  The  understanding  and  observance  of 
the  law,  in  a  bare  literal  sense,  without  looking  any  farther,  for  a  more  spiri- 
tual intention  in  it,  St.  Paul  calls  "  being  in  the  flesh."  That  the  law  had 
besides  a  literal  and  carnal  sense,  a  spiritual  and  evangelical  meaning,  see 
2  Cor.  iii.  6  and  17  compared.  Read  also  ver.  14,  ;15,  16,  where  the  Jews 
in  the  flesh  are  described ;  and  what  he  says  of  the  ritual  part  of  the  law  see 
Heb.  ix.  9,  11,  which  whilst  they  lived  in  the  observance  of,  they  were  in  the 
flesh.  That  part  of  the  Mosaical  law  was  wholly  about  fleshly  things.  Col.  ii. 
14 — 23,  was  sealed  in  the  flesh,  and  proposed  no  other  but  temporal,  fleshly 
rewards. 

■  Ua^fxa.Ta  rSnt  afxapriiuVf  literally  "  passions  of  sin,"  in  the  Scripture  Greek 
(wherein  the  genitive  case  of  the  substantive  is  often  put  for  the  adjective) 
"  sinful  passions,  or  lusts." 

•  To.  hk  ToD  vifxwy  "  which  were  by  the  law,"  is  a  very  true  literal  transla- 
tion of  the  words,  but  leads  the  reader  quite  away  from  the  apostle's  sense,  and 
is  fain  to  be  supported  (by  interpreters,  that  so  understand  it)  by  saying,  that 
the  law  excited  men  to  sin,  by  forbidding  it.  A  strange  imputation  on  the 
law  of  God,  such  as,  if  it  be  true,  must  make  the  Jews  more  defiled,  with  the 
pollutions  set  down  in  St.  Paul's  black  list,  ch.  i.  than  the  heathen  themselves. 
But  herein  they  will  not  find  St.  Paul  of  their  mind,  who,  besides  the  visible 
distinction  wherewith  he  speaks  of  the  Gentiles  all  through  his  epistles,  in  this 
respect,  doth  here,  ver.  7,  declare  quite  the  contrary ;  see  also  1  Pet,  iv.  3,  4. 
If  St.  Paul's  use  of  the  preposition,  ha,  a  little  backwards  in  this  very  epistle 
were  remembered,  this  and  a  like  passage  or  two  more,  in  this  chapter,  would 
not  have  so  harsh  and  hard  a  sense  put  on  them  as  tliey  have.  Twi/  c7/f  eiJovrtuv 
h'  axpo^yq-io.;,  our  translation  renders,  ch.  iv.  11,  "  that  believe,  though  they 
be  not  circumcised,"  where  they  make  St'  axfofiir/of  to  signify,  "  during  the 
state,  or  during  their  being  under  uncircumcision."  If  they  had  given  the  same 
sense  to  ^la.  i6fim  here,  which  plainly  signifies  their  being  in  a  contrary  state,  i.  e. 
under  the  law,  and  rendered  it,  "  sinful  affections,"  which  they  had,  though 
they  were  under  the  law,  the  apostle's  sense  here  would  have  been  easy,  clear, 
and  conformable  to  the  design  he  was  upon.  This  use  of  the  word  Sia,  I  think 
we  may  find  in  other  epistles  of  St.  Paul ;  t«  ha  to5  au'/xaTo;,  2  Cor.  v.  10,  may 


314  Romans.  Chap.  VII. 

TEXT. 

6  But  now  we  are  delivered  from  the  law,  that  being  dead  wherein 
we  were  held ;  that  we  should  serve  in  newness  of  spirit,  and  not  in 

the  oldness  of  the  letter. 


PARAPHRASE. 

the  state  under  the  law  wrought  in  our  members,  u  e.  set 
our  members  and  faculties  p  on  work  in  doing  that,  whose 
6  end  was  death''.  But  now  the  law,  under  which  we  were 
heretofore  held  in  subjection,  being  dead,  we  are  set  free 
from  the  dominion  of  the  law,  that  we  should  perform  our 
obedience  as  under  the  new"^  and  spiritual  covenant  of  the 
Gospel,  wherein  there  is  a  remission  of  frailties,  and  not  as 
still  under  the  old  rigour  of  the  letter  of  the  law,  which  con- 
demns every  one,  who  does  not  perform  exact  obedience  to 

NOTES. 

possibly,  with  better  sense,  be  understood  of  things  done  during  the  body,  or 
during  the  bodily  state,  than  by  the  body;  and  so  1  Tim.  ii.  15,  Sia  rtxvoyon'af, 
"  during  the  state  of  child-bearing."  Nor  is  this  barely  an  Hellenistical  use 
of  ha,  for  the  Greeks  themselves  say  8/  -n/xipag,  "  during  the  day;"  and  Sia 
vuxTof,  "  during  the  night."  And  so  I  think  8<a  toD  iiayyi\iou,  Eph.  iii.  6, 
should  be  understood  to  signify,  "  in  the  time  of  the  Gospel,  under  the  Gospel 
dispensation." 

f  "  Members,"  here  doth  not  signify  barely  the  fleshly  parts  of  the  body,  in 
a  restrained  sense,  but  the  animal  faculties  and  powers,  all  in  us  that  is  em- 
ployed as  at)  instrument  in  the  works  of  the  flesh,  which  are  reckoned  up. 
Gal.  V.  19 — 21,  some  of  which  do  not  require  the  members  of  our  body,  taken 
in  a  strict  sense  for  the  outward  gross  parts,  but  only  the  faculties  of  our  minds, 
for  their  performance. 

q  K«p7ro^opjj(rai  Tip  ^avarcf),  *'  Bringing  forth  fruit  unto  death,"  here  is  opposed 
to  "  bringing  forth  fruit  unto  God,"  in  the  end  of  the  foregoing  verse.  Death 
here  being  considered  as  a  master  whom  men  serve  by  sin,  as  God  in  the  other 
place  is  considered  as  a  master,  who  gives  life  to  them  who  serve  him,  in  per- 
forming obedience  to  his  law. 
6  '  "  In  newness  of  spirit,"  j.  e.  spirit  of  the  law,  as  appears  by  the  antithesis, 
oldness  of  the  letter,  ».  e.  letter  of  the  law.  He  speaks  in  the  former  part  of 
the  verse  of  the  law,  as  being  dead ;  here  he  speaks  of  its  being  revived  again, 
with  a  new  spirit.  Christ  by  his  death  abolished  the  Mosaical  law,  but  revived 
as  much  of  it  again  as  was  serviceable  to  the  use  of  his  spiritual  kingdom,  under 
the  Gospel,  but  left  all  the  ceremonial  and  purely  typical  part  dead.  Col.  ii. 
14 — 18  ;  the  Jews  were  held  before  Christ  in  an  obedience  to  the  whole  letter 
of  the  law,  without  minding  the  spiritual  meaning,  which  pointed  at  Christ. 
This  the  apostle  calls  here  serving  in  the  oldness  of  the  letter,  and  tliis  he  tells 
them  they  should  now  leave,  as  being  freed  from  it  by  the  death  of  Christ,  wlio 
was  the  end  of  the  law  for  the  attaining  of  righteousness,  chap.  x.  4,  i.  e.  in 
the  spiritual  sense  of  it,  which  2  Cor.  iii.  6,  he  calls  spirit,  which  spirit,  ver. 
17,  he  explains  to  be  Christ.  That  chapter  and  this  verse  here  give  light  to 
one  another.  Serving  in  the  spirit  then  is  obeying  the  law,  as  far  as  it  is  re- 
vived, and  as  it  is  explained  by  our  Saviour,  in  tlie  Gospel,  for  tlic  attaining  of 
evangelical  rJghteousnet>. 


Chap.  VII.  Romans.  315 

ITXT. 

7  What  shall  we  say  then  ?  is  the  law  sin  ?  Gcxl  forbid  I  Nay,  I  had 
not  known  sin  but  by  the  law :  for  I  had  not  known  lust,  except 
the  law  had  said.  Thou  shalt  not  covet. 

8  But  sin,  taking  occasion  by  the  commandment,  wrought  in  me  all 
manner  of  concupiscence.     For  without  the  law  sin  Avas  dead. 

9  For  I  was  alive  without  the  law,  once :  but  when  the  commandment 
came,  sin  revived,  and  I  died, 

PARAPHRASE. 

7  every  tittle  *.  What  shall  we  then  think  that  the  law,  be- 
cause it  is  set  aside,  was  unrighteous,  or  gave  any  allowance, 
or  contributed  any  thing  to  sin '  ?  By  no  means  ;  for  the  law, 
on  the  contrary,  tied  men  stricter  up  from  sin,  forbidding 
concupiscence,  which  they  did  not  know  to  be  sin,  but  by 
the   law.     For  I"  had  not  known  concupiscence  to  be  sin, 

8  unless  the  law  had  said,  Thou  shalt  not  covet.  Nevertheless 
sin,  taking  opportunity  "^  during  the  law  %  or  whilst  I  was 
under  the  commandment,  wrought  in  me  all  manner  of  con- 
cupiscence: for  without  the  law  sin  is  deady,  not  able  to 

NOTES. 

•  That  this  sense  is  also  comprehended,  in  not  serving  in  "  the  oldness  of  the 
letter,"  is  plain  from  what  St.  Paul  says  2  Cor.  iii.  6.  "  The  letter  killeth,  but 
the  spirit  giveth  life."  From  this  killing  letter  of  the  law,  whereby  it  pro- 
nounced death  for  every  the  least  transgression,  they  were  also  delivered,  and 
therefore  St.  Paul  tells  them  here,  chap,  viii,  15,  that  they  "  have  not  received 
the  spirit  of  bondage  again  to  fear,"  i.  e.  to  live  in  perpetual  bondage  and  dread 
under  the  inflexible  rigour  of  the  law,  under  which  it  was  impossible  for  them 
to  expect  aught  but  death. 

7  '  "  Sin."  That  sin  here  comprehends  both  these  meanings  expressed  in  the 
paraphrase,  appears  from  this  verse,  where  the  strictness  of  the  law  against  sin 
is  asserted,  in  its  prohibiting  of  desires,  and  from  ver.  12,  where  its  rectitude 
is  asserted. 

u  "  I."  The  skill  St.  Paul  uses,  in  dexterously  avoiding,  as  much  as  possible, 
the  giving  offence  to  the  Jews,  is  very  visible  in  the  word  I,  in  this  place.  In 
the  beginning  of  this  chapter,  where  he  mentions  their  knowledge  in  the  law, 
he  says,  "  ye,"  In  the  4th  verse  he  joins  himself  with  them,  and  says  "  we." 
But  here,  and  so  to  the  end  of  this  chapter,  where  he  represents  the  power  of 
sin,  and  the  inability  of  the  law  to  subdue  it  wholly,  he  leaves  them  out,  and 
speaks  altogether  in  the  first  person,  he  means  all  those  who  were  under  the 
law. 

8  "  St.  Paul  here,  and  all  along  this  chapter,  speaks  of  sin  as  a  person  endea- 
vouring to  compass  his  death  ;  and  the  sense  of  this  verse  amounts  to  no  more 
but  this,  that,  in  matter  of  fact,  that  concupiscence,  which  the  law  declared  to 
be  sin,  remained  and  exerted  itself  in  him,  notwithstanding  the  law.  For  if 
sin,  from  St.  Paul's  prosopopoeia,  or  making  it  a  person,  shall  be  taken  to  be  a 
real  agent,  the  carrying  this  figure  too  far  will  give  a  very  odd  sense  to  St.  Paul's 
words,  and,  contrary  to  his  meaning,  make  sin  to  be  the  cause  of  itself,  and  of 
concupiscence,  from  which  it  has  its  rise. 

*  See  note™  ver.  5. 

''  "  Dead."  It  is  to  be  remembered  not  only  that  St.  Paul,  all  along  this 
chapter,  makes  sin  a  person,  but  speaks  of  that  person  and  himself,  as  two  in- 


316  Romans.  Chap.  VII. 

Text. 

10  And  the  commandment,  which  was  ordained  to  life,  I  found  to  be 
unto  death. 

PARAPHRASE. 

9  hurt  me;  And  there  was  a  time  once  %  when  I,  being  with- 
out the  law,  was  in  a  state  of  life ;  but  the  commandment 
coming,  sin  got  life  and  strength  again,  and  I  found  myself 
10a  dead  man ;  And  that  very  law,  which  was  given  me  for 

NOTES. 

compatible  enemies,  the  being  and  safety  of  the  one  consisting  in  the  death,  or 
inability  of  the  other  to  hurt.  Without  carrying  this  in  mind,  it  will  be  very 
hard  to  understand  thischapter.  For  instance,  in  this  place  St.  Paul  has  declared, 
ver.  7,  that  the  law  was  not  abolished,  because  it  at  all  favoured  or  promoted 
sin,  for  it  lays  restraints  upon  our  very  desires,  which  men,  without  the  law,  did 
not  take  notice  to  be  sinful ;  nevertheless  sin,  persisting  in  its  design  to  destroy 
me,  took  the  opportunity  of  my  being  under  the  law,  to  stir  up  concupiscence  in 
me  ;  for  without  the  law,  which  annexes  death  to  transgression,  sin  is  as  good 
as  dead,  is  not  able  to  have  its  will  on  me,  and  bring  death  upon  me.  Con- 
formable hereunto  St.  Paul  says,  1  Cor.  xv.  56,  "  the  strength  of  sin  is  the 
law ;"  i.  e.  it  is  the  law,  that  gives  sin  the  strength  and  power  to  kill  men. 
Laying  aside  the  figure,  which  gives  a  lively  representation  of  the  hard  state  of  a 
well-minded  Jew,  under  the  law,  the  plain  meaning  of  St.  Paul  here  is  this  : 
"  though  the  law  lays  a  stricter  restraint  upon  sin  than  men  have  without  it : 
yet  it  betters  not  my  condition  thereby,  because  it  enables  me  not  wholly  to  ex- 
tirpate sin,  and  subdue  concupiscence,  though  it  hath  made  every  transgression  a 
mortal  crime.  So  that  being  no  more  totally  secured  from  offending:,  under  the 
law,  than  I  was  before,  I  am,  under  law,  exposed  to  certain  death."  This  de- 
plorable  state  could  not  be  more  feelingly  expressed  than  it  is  here,  by  making 
sin  (which  still  remained  in  man, under  the  law)  a  person  who  implacably  aim- 
ing at  his  ruin,  cunningly  took  the  opportunity  of  exciting  concupiscence  in 
those  to  whom  the  law  had  made  it  mortal. 
9  »  noT£,  "  once."  St.  Paul  declares  there  was  a  time  once,  when  he  was  in  a 
state  of  life.  When  this  was,  he  himself  tells  us,  viz.  when  he  was  without  the 
law,  which  could  only  be,  before  the  law  was  given.  For  he  speaks  here,  in 
the  person  of  one  of  the  children  of  Israel,  who  never  ceased  to  be  under  the 
law,  since  it  was  given.  This  ctote,  therefore,  must  design  the  time  between  the 
covenant  made  with  Abraham  and  the  law.  By  that  covenant,  Abraham  was 
made  blessed,  i.  e.  delivered  from  death.  That  this  is  so,  see  Gul.  iii.  1),  &c. 
And,  under  him,  the  Israelites  claimed  the  blessing,  as  his  posterity,  com- 
prehended in  that  covenant,  and  as  many  of  them  as  were  of  the  faith  of  their 
father,  faithful  Abraham,  were  blessed  with  him.  But  when  the  law  came,  and 
they  put  themselves  wholly  into  the  covenant  of  works,  wherein  each  transgres- 
sion of  the  law  became  mortal,  then  sin  recovered  life  again,  and  a  power  to 
kill ;  and  an  Israelite,  now  under  the  law,  found  himself  in  a  state  of  death,  a 
dead  man.  Thus  we  see  it  corresponds  with  the  design  of  the  apostle's  discouise 
here.  In  the  six  first  verses  of  this  chapter,  he  shows  the  Jews  that  they  were 
at  liberty  from  the  law,  and  might  put  themselves  solely  under  the  terms  of  the 
Gospel.  In  the  following  part  of  this  chapter,  he  shows  them  that  it  is  necessary 
for  them  so  to  do  ;  since  the  law  was  not  able  to  deliver  them  from  the  power 
sin  had  to  destroy  tiiem,  but  subjected  them  to  it.  This  part  of  the  chapter 
showing  at  large  what  he  says,  chap.  viii.  3,  and  so  may  be  looked  on  as  uu  ex- 
plication and  proof  of  it. 


Chap.  VII.  Romam!.  317 

'J'EXT. 

1 1  For  sin,  taking  occasion  by  the  commandment,  deceived  me,  and  by 
it  slew  nie. 

12  Wherefore  the  law  is  holy;  and  the  commandment  holj',  and  just, 
and  good. 

13  Was  then  that  wliich  is  good  made  death  unto  me  ?  God  forbid ! 
But  sin,  that  it  might  appear  sin,  working  death  in  me,  by  that  which 


PARAPHRASE. 
the  attaining  of  life  %  was  found  to  produce  death  ^  to  me. 

11  For  my  mortal  enemy,  sin,  taking  the  opportunity  of  my 
being  under "  the  law,  slew  me  by  the  law,  which  it  in- 
veigled'^ me  to  disobey,  i.  e.  the  frailty  and  vicious  inclina- 
tions of  nature  remaining  in  me  under  the  law,  as  they  were 
before,  able  still  to  bring  me  into  transgressions,  each  whereof 
was  mortal,  sin  had,  by  my  being  under  the  law,  a  sure 

12  opportunity  of  bringing  death  upon  me.  So  that^  the  law 
is  holy,  just,  and  good,  such  as  the  eternal,  immutable  rule  of 

13  right  and  good  required  it  to  be.  Was  then  the  law,  that  in 
itself  was  good,  made  death  to  me  ?  No  ^,  by  no  means :  but 
it  was  sin,  that  by  the  law  was  made  death  unto  me,  to  the 


NOTES. 

10  »  That  the  commandments  of  the  law  were  given  to  the  Israelites,  that  they 
minht  have  life  by  them  ;  see  Lev.  xviii.  5.  Matth.  xix.  17. 

•»  The  law,  which  was  just,  and  such  as  it  ought  to  be,  in  having  the  penalty  of 
death  annexed  to  every  transgression  of  it.  Gal.  iii.  10,  came  to  produce  death, 
by  not  being  able  so  to  remove  the  frailty  of  human  nature,  and  subdue  carnal 
appetites,  as  to  keep  men  entirely  free  from  all  trespasses  against  it,  the  least 
whereof,  by  the  law,  brought  death.     See  chap.  viii.  3.  Gal.  iii.  21. 

11  «The  sense  wherein  1  understand  S(a  toD  vouou,  "  by  the  law,"  ver.  5,  is  very 
much  confirmed  by  lia.  riii  hloKns,  in  this  and  ver.  8,  by  which  interpretation  the 
whole  discourse  is  made  plain,  easy,  and  consonant  to  the  apostle's  purpose. 

^  "  Inveigled."  St.  Paul  seems  here  to  allude  to  what  Eve  said  in  a  like  case. 
Gen.  iii.  13,  and  uses  the  word  "  deceived,"  in  the  same  sense  she  did,  i.  e.  drew 
me  in. 

12  •'ftre,  "  so  that."  Ver.  7,  he  laid  down  this  position,  that  the  law  was  not 
sin  ;  ver.  8,  9,  10,  11,  he  proves  it,  by  showing  that  the  law  was  very  strict  in 
forbidding  of  sin,  so  far  as  to  reach  the  very  mind  and  the  internal  acts  of  con- 
cupiscence, and  that  it  was  sin  that  remaining  under  the  law  (which  annexed 
death  to  every  transgression)  brought  death  on  the  Israelites  ;  he  here  infers,  that 
the  law  was  not  sinful,  but  righteous,  just,  and  good,  just  such  as  by  the  eternal 
rule  of  right  it  ought  to  be. 

13  *■  "  No."  In  the  five  foregoing  verses  the  apostle  had  proved,  that  the  law  was 
not  sin.  In  this,  and  the  ten  following  verses,  he  proves  the  law  not  to  be  made 
death  ;  but  that  it  was  given  to  show  tlie  power  of  sin,  which  remained  in  those, 
under  the  law,  so  strong,  notwithstanding  the  law,  that  it  could  prevail  on  them 
to  transgress  the  law,  notwithstanding  all  its  prohibitions,  with  the  penalty  of 
death  annexed  to  every  transgression.  Of  what  use,  this  showing  the  power  of 
sin,  by  the  law,  was,  we  may  see,  Gal.  iii.  24. 


SIS  Roma7is.  Chap.  VII. 

TEXT. 

is  good  ;  that  sin,  by  the  commandment,  might  become  exceeding 
sinful. 

14  For  we  know  that  tlie  law  is  spiritual:  but  I  am  carnal,  sold  under 
sin. 

15  For  that  which  I  do,  I  allow  not :  for  what  I  would,  that  do  I  not ; 
but  what  I  hate,  that  do  I. 

1 6  If  then  I  do  that  which  I  would  not,  I  consent  unto  the  law,  that  it 
is  good. 

PARAPHRASE. 

end  that  the  power  ^  of  sin  might  appear,  by  its  being  able 
to  bring  death  upon  me,  by  that  very  law,  that  was  intended 
for  my  good,  that  so,  by  the  commandment,  the  power''  of 
sin  and  corruption  in  me  might  be  shown  to  be  exceeding 

14  great;  For  we  know  that  the  law  is  spiritual,  requiring 
actions  quite  opposite '  to  our  carnal  affections.  But  I  am 
so  carnal,  as  to  be  enslaved  to  them,  and  forced  against  my 
will  to  do  the  drudgery  of  sin,  as  if  I  were  a  slave  that  had 
been  sold  into   the  hands  of  that  my  domineering  enemy. 

15  For  what  I  do,  is  not  of  my  own  contrivance'';  for  that 
which  I  have  a  mind  to,  I  do  not ;  and  what  I  have  an  aver- 

16  sion  to,  that  I  do.     If  then  my  transgressing  the  law  be  what 


NOTCS. 

B  That  afta^Tta.  xa9'  vittpSo\r)v  a/j.aplw\}>!,  "  sln  exceeding  sinful,"  is  put  here 
to  signify  the  great  power  of  siu  or  lust,  is  evident  from  the  following  discourse, 
which  only  tends  to  .show,  that  let  a  man  under  the  law  be  right  in  his  mind 
and  purpose;  yet  the  law  in  his  members,  i.  e.  his  carnal  appetites,  would 
carry  him  to  the  committing  of  sin,  though  his  judgment  and  endeavours  were 
averse  to  it.  He  that  remembers  that  sin,  in  this  chapter,  is  all  along  represent- 
ed as  a  person,  whose  very  nature  it  was  to  seek  and  endeavour  his  ruin,  will 
not  find  it  hard  to  understand,  that  the  apostle  here,  by  "  sin  exceeding  sinful," 
means  siu  strenuously  exerting  its  sinful,  i.  e.  destructive  nature,  with  mighty 
force. 

I"  "iva  yeviiTai,  "that  sin  might  become,"  t.  e.  might  appear  to  be.  It  is  of 
appearance  he  speaks  in  the  former  part  of  this  verse,  and  so  it  must  be  under- 
stood here,  to  conform  to  the  sense  of  the  words,  not  only  to  what  immediately 
precedes  in  this  verse,  but  to  the  apostle's  design  in  this  chapter,  where  he  takes 
pains  to  prove,  that  the  law  was  not  intended  any  way  to  promote  sin,  .and  to 
understand,  by  these  words,  that  it  was,  is  an  interpretation  that  neither  holy 
Scripture  nor  good  sense  will  allow  :  though  the  sacred  Scripture  should  not,  as 
it  does,  give  many  instances  of  putting  "being,"  for  "appearing,"  Vid.  ch. 
iii.  19. 

14  '  nv£u//a7(xof,  "  spiritual,"  is  used  here  to  signify  the  opposition  of  the  law  to 
our  carnal  appetites.     The  antithesis  in  the  following  words  makes  it  clear. 

15  k  Ouyii(i<TKtti,  "  I  do  not  know,"  i.  e.  it  is  not  from  my  own  understanding,  or 
forecast  of  mind  ;  the  following  words,  which  arc  a  reason  brought  to  prove  this 
saying,  give  it  this  sense.  But  if  oii  yiviia-xu)  be  interpreted,  "  I  do  not  ap- 
prove," what  in  the  next  words  is  brought  for  a  reason  will  be  but  tautology. 


Chap.  VII.  Romans.  319 

TEXT. 

1 7  Now  then  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me. 

18  For  I  know  that  in  me  (tliat  is  in  my  flesh)  dwelleth  no  good  thing : 
for  to  will  is  present  with  me ;  but  how  to  perform  that  which  is 
good  I  find  not. 

1 9  For  the  good,  that  I  would,  I  do  not :  but  the  evil,  which  I  would 
not,  that  I  do. 

20  Now  if  I  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin, 
that  dwelleth  in  me. 

PARAPHRASE. 
I,  in  my  mind,  am  against,  it  is  plain  the  consent  of  my 

17  mind  goes  with  the  law,  that  it  is  good.  If  so,  then  it  is  not 
I,  a  willing  agent  of  my  own  free  purpose,  that  do  what  is 
contrary  to  the  law,  but  as  a  poor  slave  in  captivity,  not  able 
to  follow  my  own  understanding  and  choice,  forced  by  the 
prevalency  of  my  own  sinful  affections,  and  sin  that  remains 

18  still  in  me,  notwithstanding  the  law.  For  I  know,  by  woeful 
experience,  that  in  me,  viz.  in  my  flesh ',  that  part,  which 
is  the  seat  of  carnal  appetites,  there  inhabits  no  good.  For, 
in  the  judgment  and  purpose  of  my  mind,  I  am  readily  car- 
ried into  a  conformity  and  obedience  to  the  law:  but,  the 
strength  of  my  carnal  affections  not  being  abated  by  the  law, 
I  am  not  able  to  execute  what  I  j  udged  to  be  right,  and  in- 

19  tend  to  perform.  For  the  good,  that  is  my  purpose  and  aim, 
that  I  do  not ;  but  the  evil,  that  is  contrary  to  my  intention, 
that  in  my  practice  takes  place,  i.  e.  I  purpose  and  aim  at 

20  universal  obedience,  but  cannot  in  fact  attain  it.  Now  if  I 
do  that,  which  is  against  the  full  bent  and  intention  of  me  "' 
myself,  it  is,  as  I  said  before,  not  I,  my  true  self,  who  do  it, 
but  the  true  author  of  it  is  my  old  enemy,  sin,  which  still 
remains  and  dwells   in  me,   and  I  would  fain  get  rid  of. 

NOTES. 

18  '  St.  Paul  considers  himself,  and  in  himself  other  men,  as  consisting  of  two 
parts,  which  he  calls  flesh  and  mind,  see  ver.  25,  meaning,  by  the  one,  the 
judgment  and  purpose  of  his  mind,  guided  by  the  law,  or  right  reason  ;  by  the 
other,  his  natural  inclination,  pushing  him  to  the  satisfaction  of  his  irregular, 
sinful  desires.  These  he  also  calls,  the  one  the  law  of  his  members,  and  the 
other  the  law  of  his  mind,  ver.  23,  and  Gal.  v.  16,  17,  a  place  parallel  to  the 
ten  last  verses  of  this  chapter,  he  calls  the  one  flesh,  and  the  other  spirit.  These 
two  are  the  subject  of  his  discourse,  in  all  this  part  of  the  chapter,  explaining 
particularly  how,  by  the  power  and  prevalency  of  the  fleshly  inclinations,  not 
abated  by  the  law,  it  comes  to  pass,  which  he  says,  chap.  viii.  2,  3,  that  the  law 
being  weak,  by  reason  of  the  flesh,  could  not  set  a  man  free  from  the  power 
and  dominion  of  sin  and  death. 

20  '^Ou^iKwlyw,  "  1  would  not."  I,  in  the  Greek,  is  very  eniphatical,  as  is  ob- 
\'iou8,  and  denotes  the  man,  in  that  part  which  is  chiefly  to  be  counted  himself, 
and  therefore  with  the  like  emphasis,  ver.  25,  is  called  aCTOi'iyw,  <'  1  my  own 
self." 


320  Romans.  Chap.  VII. 

TEXT. 

21  I  find  then  a  law,  tliat,  when  I  would  do  good,  evil  is  present  with 
me. 

22  For  I  delight  in  the  law  of  God  after  the  inward  man  : 

23  But  I  see  another  law  in  my  members,  warring  against  the  law  of 
my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin,  which  is 
in  my  members. 

24  O  wretched  man  that  I  am  !  who  shall  deliver  me  from  the  body  of 
this  death  } 


PARAPHRASE. 

21  I  find  it,  therefore,  as  by  a  law  settled  in  me,  that  when  my 
intentions  aim  at  good,  evil  is  ready  at  hand,  to  make  my 

22  actions  wrong  and  faulty.  For  that  which  my  inward  man 
is    delighted  with,    that,   which    with    satisfaction   my    mind 

23  would  make  its  rule,  is  the  law  of  God.  But  I  see  in  my 
members "  another  principle  of  action,  equivalent  to  a 
law  °,  directly  waging  war  against  that  law,  which  my  mind 
would  follow,  leading  me  captive  into  an  unwilling  subjection 
to  the  constant  inclination  and  impulse  of  my  carnal  appetite, 
which,    as   steadily  as   if  it  were  a  law,  carries  me  to  sin. 

24  O  miserable  man  that  I  am  !  who  shall  deliver  me  p  from  this 


NOTES. 

23  °  St.  Paul,  here  and  in  the  former  chapter,  uses  the  word  members,  for  the  lower 
faculties  aud  affections  of  the  animal  man,  which  areas  it  were  the  instruments 
of  actions. 

°  He  having,  in  the  foregoing  verse,  spoken  of  the  law  of  God,  as  a  principle  of 
action,  but  yet  such  as  had  not  a  power  to  rule  and  influence  the  whole  man,  so 
as  to  keep  him  quite  clear  from  sin,  he  here  speaks  of  natural  inclination,  as  of 
a  law  also,  a  law  in  the  members,  and  a  law  of  sin  in  the  members,  to  show 
that  it  is  a  principle  of  operation  in  men,  even  under  the  law,  as  steady  and  con- 
stant in  its  direction  and  impulse  to  sin,  as  the  law  is  to  obedience,  and  failed 
not,  through  the  frailty  of  the  flesh,  often  to  prevail. 

24  f  What  is  it,  that  St.  Paul  so  pathetically  desires  to  be  delivered  from  .'  Tlie 
state  he  had  been  describing  was  that  of  human  weakness,  wherein,  notwith- 
standing the  law,  even  those,  who  were  under  it,  and  sincerely  endeavoured  to 
obey  it,  were  frequently  carried,  by  their  carnal  appetites,  into  the  breach  of 
it.  The  state  of  frailty,  he  knew  men,  in  this  world,  could  not  be  delivered 
from.  And  therefore,  if  we  mind  him,  it  is  not  that,  but  the  consequence  of 
It,  death,  or  so  much  of  it  that  brings  death,  that  he  inquires  after  a  deliverer 
from.  *'  Who  shall  deliver  me,"  says  he,  "  from  this  body?"  He  does  not 
say  of  frailty,  but  of  death  :  what  shall  hinder  that  my  carnal  appetites,  that  so 
often  make  me  fall  into  sin,  shall  not  bring  death  upon  me,  wliich  is  awarded 
me  by  the  law  ?  And  to  this  he  answers,  *'  the  grace  of  God,  through  our  Lord 
Jesus  Christ."  It  is  the  favour  of  God  alone,  through  Jesus  Christ,  that  deli- 
vers frail  men  from  death.  Those  under  grace  obtain  life,  upon  sincere  inten- 
tions and  endeavours  after  obedience,  and  those  endeavours  a  man  may  attain 
to,  in  this  state  of  frailty.  But  good  intentions  and  sincere  ^ideavours  are  of  no 
behoof  against  death,  to  those  under  the  law,  which  requires  complete  and  punc- 
tual obedience,  but  gives  no  ability  to  attain  it.    And  so  it  is  grace  alone, 


Chap.  VII.  Romans.  351 

TEXT. 
25  I  tl»ank  God  through  Jesus  Christ  our  Lord.     So  then,  "with  the 
mind,  I  myself  serve  the  law  of  God ;  but  with  the  flesh,  the  law  of 
sin. 

PARAPHRASE. 
25  body  of  death  ?  The  grace  of  God  %  tlirough  Jesus  Christ 
our  Lord.  To  comfort  myself,  therefore,  as  that  state  re- 
quires, for  mv  deliverance  from  death,  I  myself"",  with  full 
purpose  and  sincere  endeavours  of  mind,  give  up  myself  to 
obey '  the  law  of  God  ;  though  my  carnal  inclinations  are 
enslaved,  and  have  a  constant  tendency  to  sin.     This  is  all  I 


NOTES. 

tlirongh  Jesus  Christ,  that  acceptinij  of  what  a  frail  man  can  do,  delivers  from 
the  body  of  death.  And  thereupon,  he  concludes  with  joy,  "  so  then  I,  being 
now  a  Christian,  not  any  longer  under  the  law,  hut  under  grace,  this  is  the  state 
I  am  in,  whereby  I  shall  be  delivered  from  death  ;  I,  with  my  whole  bent  and 
intention, devote  myself  to  the  law  of  God,  in  sincere  endeavours  after  obedience, 
though  my  carnal  appetites  are  enslaved  to,  and  have  their  natural  propensity 
towards  sin. 
25  <  Oar  translators  re^i  e>/oipiffTu;  tm  &i(T;  "I  thank  God:"  the  anther  of  the 
Vulgate,  y_a;(;  TcSescD,  "the  grace  or  favour  of  God,"  which  is  the  readinif 
of  the  Clermont,  and  other  Greek  manuscripts.  Nor  can  it  be  doubted  which 
of  these  two  readings  should  be  followed,  by  one  who  considers,  not  only  that 
the  apostle  makes  it  his  business  to  show  that  the  Jews  stood  in  need  of  grace, 
for  salvation,  as  much  as  the  Gentiles  :  but  also,  that  the  grace  of  God  is  a  direct 
and  apposite  answer  to,  "  who  shall  deliver  me  :"  which,  if  we  read  it,  I  thank 
God,  has  no  answer  at  all ;  an  omission,  the  like  whereof  I  do  not  remember 
any  v\here  in  St.  Paul's  way  of  writing.  This  1  am  sure,  it  renders  the  passage 
obsnire  and  imperfect  in  itself.  But  much  more  disturbs  the  sense,  if  we  observe 
the  illative,  therefore,  which  begins  the  next  verse,  and  introduces  a  conclusioa 
easy  and  natural,  if  the  question,  "who  shall  deliver  me.'"  has  for  answer, 
*'  the  grace  of  God."  Otherwise  it  will  be  hard  to  find  premises,  from  whence 
It  can  be  drawn.  For  tlius  stands  the  argument  plain  and  easy.  The  law  cannot 
deliver  from  the  body  of  death,  {.  e.  from  those  carnal  appetites,  which  produce 
sin,  and  so  bring  death  :  but  the  grace  of  God,  througli  Jesus  Christ,  which  par- 
dons lapses,  where  there  is  sincere  endeavour  after  righteousness,  delivers  us 
from  this  body,  that  it  doth  not  destroy  us.  From  whence  naturally  results  this 
conclasion,  "  there  is  therefore  now  no  condemnation,"  &c.  But  what  it  is 
grounded  on,  in  the  other  reading,  I  confess  I  do  not  see. 

"■  Atlrof  iy<w,  "  I  myself,"  t.  e.  I  the  man,  with  all  my  full  resolution  of  mind. 
ACrl;  iyoj  might  have  both  of  them  been  spared,  if  nothing  more  had  been  meant 
here  than  the  nominative  case  to  o'.j^.e.'ot.  See  note,  ver.  20. 
•  AouXfju;,  "  I  serve,"  or  I  make  myself  a  vassal,  ».  e.  I  intend  and  devote  my 
whole  obedience.  The  terms  of  life,  to  those  under  grace,  St.  Paul  tells  us  at 
large,  ch.  vi.  are  JouawSv"'  rr,  itxyii^-j-^r,,  and  t«"  <9e(«,  to  become  vassals  tf) 
righteousness,  and  to  God  ;  consonantly  he  says  here  aOro;  iyli,  "  I  myself,"  I 
the  man,  being  now  a  Christian,  and  so  no  longer  under  the  law,  but  under  grace, 
do  what  is  required  of  mc,  in  that  state;  £o„xeva>,  "I  become  a  vassal  to  the 
law  of  God,"  i.  e.  dedicate  myself  to  the  service  of  it,  in  .sincere  endeavours  of 
obedience  ;  and  so  c-Jtc;  lyi;  "  I  the  man  shall  he  delivered  from  death  ;"  for 
lie  that,  being  under  grace,  makes  himself  a  vassal  to  God,  in  a  steady  purix)se  of 
VOL.  VIII.  Y 


Sn  Romans.  Chap.  VIIL 

PARAPHRASE. 
can  do,  and  this  is  all,  I  being  under  grace,  that  is  required 
of  me,  and  through  Christ  will  be  accepted. 


NOTE. 

sincere  obedience,  shall  from  him  receive  the  gift  of  eternal  life,  though  his  car- 
nal appetite,  which  he  cannot  get  rid  of,  having  its  bent  towards  sin,  makes  him 
sometimes  transgress,  which  would  be  certain  death  to  him,  if  we  were  still 
under  the  law. 
See  chap.  vj.  18  and  22. 

And  thus  St.  Paul  having  shown  here  in  this  chapter  that  the  being  under  grace 
alone,  without  being  under  the  law,  is  necessary  even  to  the  Jews,  as  in  the  fore- 
going chapter  he  had  shown  it  to  be  to  tiic  Gentiles,  he  hereby  demonstratively 
confirms  the  Gentile  converts  in  their  freedom  from  the  law,  whicli  is  the  scope 
of  this  epistle  thus  far. 


SFXTION  VII. 


CHAPTER  VIII.  1—39. 

CONTENTS. 

St.  Paul  having,  chap.  vi.  shown  that  the  Gentiles,  who  were 
not  under  the  law,  were  saved  only  by  grace,  whicli  required 
that  they  should  not  indulge  themselves  in  sin,  but  steadily  and 
sincerely  endeavour  after  perfect  obedience:  having  also,  ch.  vii. 
shown,  that  the  Jews,  who  were  under  the  law,  were  also  saved 
by  grace  only,  because  the  law  could  not  tiiable  them  wholly  to 
avoid  sin,  which,  by  the  law,  was  in  every  the  least  slip  made 
death  ;  he  in  this  chapter  shows,  that  both  Jews  and  Gentiles, 
who  are  under  grace,  i.  e.  converts  to  Christianity,  ai*e  free  from 
condemnation,  if  they  perform  what  is  required  of  them;  and 
thereupon  he  sets  forth  the  terms  of  the  covenant  of  grace,  and 
presses  their  observance,  viz.  not  to  live  after  the  flesh,  but  after 
the  Spirit,  mortifying  the  deeds  of  the  body ;  forasmuch  as  those 
that  do  so  are  the  sons  of  God.  This  being  laid  down,  he  makes 
use  of  it  to  arm  them  with  patience  against  afflictions,  assuring 
them  that,  whilst  they  remain  in  this  state,  nothing  can  separate 
them  from  the  love  of  God,  nor  shut  them  out  irom  the  inhe- 
ritance of  eternal  life  with  Christ  in  glory,  to  which  all  the  suffer- 
ings of  this  life  bear  not  any  the  least  proportion. 


Chap.  VIII.  Romans,  21^3: 

TEXT. 

1  There  is  therefore  now  no  condemnatiuu  to  tliem  which  are  in 
Christ  Jesus,  wlio  walk  not  after  the  fiesli,  but  after  the  Spirit. 

2  For  the  law  of  the  Spirit  of  life,  in  Christ  Jesus,  hath  made  nie  free 
from  the  law  of  sin  aud  death. 


PARAPHRASi:. 

1  There  is,  tlicretbrc  '■',  now  ^,  no  condemnation  '  to,  i.  e. 
no  sentence  of  death  shall  pass  upon  those  Avho  are  Chri- 
stians '',  if  so  be  they  obey  ^  not  the  sinful  lusts  of  the 
flesh,  but  follow,  with  sincerity  of  heart,  the  dictates  of  the 

,2  f  Spirit,  s  in  the  Gospel.     For  the  ^  grace  of  God,  which  is 


NOTES. 

1  »  "  Therefore."  This  is  an  inference  drawn  from  the  last  verse  of  the  foregoing 
chapter,  where  he  saith,  that  it  is  grace  that  delivers  from  death,  as  we  have 
already  observed. 

*•  "  Now."  Now  that,  under  the  Gospel,  tlie  law  is  abolished  to  those,  who  en- 
tertain the  Gospel. 

*  The  "  condemnation"  here  spoken  of,  refers  to  the  penalty  of  death,  annexed 
to  every  transgression  by  the  law,  whereof  he  had  discoursed  in  the  foregoing 
chapter. 

«•  In  Christ  Jesus,"  expressed  chap.  vi.  14,  by  "nnder  grace,"  and  Gal.  iii.  27 , 
by  "  having  put  on  Christ ;"  all  which  expressions  plainly  signify,  to  any  one 
that  reads  and  considers  the  places,  the  professiiig  the  religion,  and  owning  a 
subjection  to  the  law  of  Christ,  contained  in  the  Gospel,  which  is,  in  short,  the 
profession  of  Christianity. 

«  UipiTTalo^Ti,  "  walking,"  or  "  who  walk,"  does  not  mean,  that  all,  who 
are  in  Christ  Jesus,  do  walk,  not  after  the  flesh,  but  after  the  Spirit ;  bnt  all  who, 
being  in  Christ  Jesus,  omit  not  to  walk  so.  This,  if  the  tenour  of  St.  Paul's 
discourse,  here,  can  suffer  any  one  to  doubt  of,  lie  may  be  satisfied  is  so,  from 
ver.  13,  "  If  ye  live  after  the  flesh."  The  "  ye,"  he  there  speaks  to,  are  no 
less  than  tho.se  that,  chap.  i.  6,  7,  he  calls,  "  the  called  of  Jesus  Christ,  and  the 
beloved  of  God,"  terms  equivalent  to  "being  in  Jesus  Christ:"  see  chap.  vi. 
12 — 14.  Gal.  V.  16 — 18;  which  places,  compared  together,  show  that  by  Christ 
we  are  delivered  from  the  dominion  of  sin  and  Inst;  so  that  it  shall  not  reign 
over  us  unto  death,  if  we  will  set  ourselves  against  it,  and  sincerely  endeavour  to 
be  free;  a  voluntary  slave,  who  enthrals  himself  by  a  willing  obedience,  who 
can  set  free  ? 

•^  "  Flesh  and  spirit"  seem  here  plainly  to  refer  to  flesh,  wherewith  he  says  he 
serves  .sin  ;  and  "  mind,"  wherewith  he  serves  the  law  of  God  in  the  immediately 
preceding  words. 

«"  Walking  after  the  Spirit,"  i.*,  ver.  13,  explained  by  "  mortifjing  the  deeds 
of  the  body  through  the  Spirit." 

2  •"  That  it  is  grace,  that  delivers  from  the  law  in  the  members,  which  is  the 
law  of  death,  is  evident  from  chap.  vii.  23 — 2.'i  :  why  it  is  called  a  law,  may  be 
found  in  the  antithesis  to  tlie  law  of  sin  and  death,  irrace  being  as  certain  a  law, 
to  give  life  to  Christians,  that  live  not  after  the  flesh,  as  the  influence  of  sinful 
appetites  is,  to  bring  death  on  those,  who  are  not  under  grace.  In  the  next 
place,  why  it  is  called  the  law  of  the  Spirit  of  life,  has  a  reason,  in  that  the  Go- 
spel, which  contains  this  doctrine  of  trracr,  is  dictated  bv  th  •  same  Spirit,  tliat 

Y   '> 

1         /V 


324.  Romans,  Chap.  VIII. 

TEXT. 

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  condemned  sin  in  the  flesh  : 


PARAPHRASE. 

effectual  to  life,  has  set  me  free  from  that  law  in  my  mem- 
bers, which  cannot  now  produce  sin  in  me  unto  death  \ 
3  For  this  (viz.  the  delivering  us  from  sin)  being  beyond  the 
power  of  the  law,  which  was  too  weak  ^  to  master  the  pro- 
pensities of  the  flesh,  God,  sending  his  Son  in  flesh,  that  in 
all  things,  except  sin,  was  like  unto  our  frail  sinful  flesh  S 


NOTES. 

raised  Christ  from  the  dead,  and  that  quickens  us  to  newness  of  life,  and  has,  for 
its  end,  the  conferring  of  eternal  life. 

'  "The  law  of  sin  and  death."  Hereby  is  meant  that  which  he  calls  "the 
law  in  his  members,"  chap.  vii.  23,  where  it  is  called  "the  law  of  sin  ;"  and 
ver.  24,  it  is  called  "  the  body  of  death,"  from  which  grace  delivers.  This  is 
certain,  that  nobody,  who  considers  what  St.  Paul  has  said,  ver.  7  and  13  of 
the  foregoing  chapter,  can  think  that  lie  can  call  the  law  of  Moses  "  the  law 
of  sin,  or  the  law  of  deatli."  And  that  the  law  of  Moses  is  not  meant,  is  plain 
from  his  reasoning  in  the  very  next  words.  For  the  law  of  Moses  could  not  be 
complained  of,  as  being  weak,  for  not  delivering  those  under  it  from  itself;  yet 
its  weakness  might,  and  is  all  along,  chap.  vii.  as  well  as  ver.  3,  complained  of, 
as  not  being  able  to  deliver  those  under  it  from  their  carnal,  sinful  appetites, 
and  the  prevalence  of  them. 

\  ^  "Weak;"  the  weakness,  and  as  he  there  also  calls  it,  "  the  unprofit- 
ableness of  the  law,"  is  again  taken  notice  of  by  the  apostle,  Heb.  vii.  18,  19. 
There  were  two  defects  in  the  law,  whereby  it  became  unprofitable,  as  the  au- 
thor to  the  Hebrews  says,  so  as  to  make  nothing  perfect.  The  one  was  its  in- 
flexible rigour,  against  which  it  provided  no  allay,  or  mitigation;  it  left  no  place 
for  atonement :  the  least  slip  was  mortal :  death  was  the  inevitable  punishment 
of  transgression,  by  the  sentence  of  the  law,  which  had  no  temperament  :  death 
the  offender  must  suffer,  there  was  no  remedy.  This  St.  Paul's  epistles  are  full 
of,  and  how  we  are  delivered  from  it,  by  the  body  of  Christ,  he  shows  Heb.  x. 
5 — 10.  The  other  weakness  or  defect  of  the  law  was,  that  it  could  not  enable 
those,  who  were  under  it,  to  get  a  mastery  over  the  flesh,  or  fleshly  propensities, 
so  as  to  perform  the  obedience  required.  The  law  exacted  complete  obedience, 
but  afforded  men  no  help  against  their  frailty,  or  vicious  inclinations.  And  this 
reigning  of  sin  in  their  mortal  bodies,  St.  Paul  shows  here,  how  they  are  deli- 
vered from,  by  the  Spirit  of  Christ  enabling  them,  upon  their  sincere  endeavours 
after  righteousness,  to  keep  sin  under,  in  their  mortal  bodies,  in  conforniuy  to 
Christ,  in  whose  flesh  it  was  condemned,  executed,  and  perfectly  e.vtinct,  having 
never  had  there  any  life  or  being,  as  we  shall  see  in  the  fcllowing  note.  The 
provision,  that  is  made  in  the  new  covenant,  against  both  these  defects  of  the 
law,  is  in  the  epistle  to  the  Hebrews  expressed  thus  :  "  God  will  make  a  new 
covenant  with  tiie  "house  of  Israel,  wherein  he  will  do  these  two  things;  he 
will  write  his  law  in  their  hearts,  and  he  will  he  merciful  to  tJieir  iniquities." 
SeeHeb.  viii.  7—12. 
>  See  Ikb.  iv.  la. 


Chap.  Vllf.  Romans,  325 


TEXT. 


4  That  the  righteousness  of  the  law  might  be  fulfilled  in  us,  who  walk 
not  after  the  flesh,  but  after  the  Spirit. 


PARAPHRASE. 

and  sending'"  him  also  to  be  an  offering"  for  sin,  he  put  to 
death,  or  extinguished,  or  suppressed  sin  °  in  the  flesh,  /.  e. 
sending  his  Son  into  the  world,  with  the  body,  wherein  the 
flesh  could  never  prevail  to  the  producing  of  any  one  sin  ; 
To  the  end  that,  under  this  example  of  the  flesh,  wherein 
sin  was  perfectly  mastered  and  excluded  from  any  life,  the 
moral  rectitude  of  the  law  p  might  be  conformed  to  "J  by  us, 
who,  abandoning  the  lusts  of  the  flesh,  follow  the  guidance 
of  the  Spirit,  in  the  law  of  our  minds,  and  make  it  our 


NOTES. 

*°  Ksti,  "  and,"  joins  l>ere,  "  in  the  likeness,"  &c.  with  "  to  be  an  oflfering  ;" 
whereas,  if  "  and"  be  made  to  copulate  *'  sending"  and  "  condemned,"  neither 
grammar  nor  sense  would  permit  it.  Nor  can  it  be  imagined  the  apostle  should 
speak  thus  :  God  sending  his  Son,  and  condemned  sin  :  But  "  God  sending  his 
own  Son  in  the  likeness  of  sinful  flesh,"  and  sending  him  to  be  an  offering  for 
sin,  with  very  good  sense,  joins  the  manner  and  end  of  his  sending. 
"  Utf\  ifiapltoLg,  which  in  the  text  is  translated,  "  for  sin,"  signifies  an  offering 
for  sin,  as  the  margin  of  our  Bibles  takes  notice  :  See  2  Cor.  v.  21.  Heb.  x.  5 — 10. 
So  that  the  plain  sense  is,  God  sent  his  Sou  in  the  likeness  of  sinful  flesh,  and 
sent  him  an  offering  for  sin. 

•  Kalixpiis,  "condemned."  The  prosopopoeia,  whereby  sin  was  considered  as 
a  person,  all  the  foregoing  chapter,  being  continued  here,  the  condemning  of 
sin  here,  cannot  mean,  as  some  would  have  it,  that  Christ  was  condemned  for 
sin,  or  in  the  place  of  sin  ;  for  that  would  be  to  save  sin,  and  leave  that  person 
alive  winch  Christ  came  to  destroy.  But  the  plain  meaning  is,  that  sin  itself 
was  condemned,  or  put  to  death,  in  his  flesh,  i.  e.  was  suffered  to  have  no  life, 
nor  being,  in  the  flesh  of  our  Saviour  :  he  was  in  all  points  tempted  as  we  are, 
yet  without  sin,  Heb.  iv.  15.  By  the  Spirit  of  God,  the  motions  of  the  flesh  were 
suppressed  in  him,  sin  was  crushed  in  the  egg,  and  could  never  fasten,  in  the  least, 
upon  him.  This  farther  appears  to  be  the  sense,  by  the  following  words.  This 
antithesis  between  xalixpi/uia,  ver.  1,  and  xayxcr^  cohere,  will  also  show  why  that 
word  is  used  here  to  express  the  death  or  no  being  of  sin  in  our  Saviour,  2  Cor. 
V.  2.  1  Pet.  ii.  22.  That  St.  Paul  sometimes  uses  condemnation  for  putting  to 
death,  see  chap.  v.  16  and  18. 
4  P  To  iixaiwfix  ToD  vo'uov,  "  the  righteousness  of  the  law."  See  note,  chap.  ii.  26. 
'  "  Fulfilled,"  does  not  here  signify  a  complete,  exact  obedience,  but  such  an 
unblamable  life,  by  .Mncere  endeavours  after  righteousness,  as  shows  us  to  be 
the  faithful  subjects  of  Christ,  exempt  from  the  dominion  of  sin  ;  see  chap.xiii.  8. 
Gal.  vi.  2.  A  description  of  such,  who  thus  fulfilled  "  the  righteousness  of  the 
law,"  we  have  Luke  i.  6.  As  Christ  in  the  flesh  was  wholly  exempt  from  all 
taint  of  sin  ;  so  we,  by  that  Spirit  which  was  in  him,  shall  be  exempt  from  the 
dominion  of  our  carnal  lust.%  if  we  make  it  our  choice  and  endeavour  to  live 
after  the  Spirit,  ver.  9,  10,  11.  For  that,  which  we  arc  to  perform  by  that 
Spirit,  in  the  mortification  of  the  deeds  of  the  body,  ver.  13. 


^86  liomans.  Chap.  VIII. 

TEXT. 

5  For  they  that  are  after  the  flesh  do  mind  the  things  of  the  flesh  ; 
but  tliey  that  are  after  the  Spirit  tlie  tilings  of  the  Spirit. 

6  For  to  be  carnally  minded^,  is  death  ;  but  to  be  spiritually  minded, 
is  life  and  peace  : 

7  Because  the  carnal  mind  is  enmity  against  God  :  for  it  is  not  subject 
to  the  law  of  Godj  neither  indeed  can  be. 

PARAPHRASE. 

5  business  to  live,  not  after  the  flesh,  but  after  the  Spirit.  For 
as  for  those  who ""  are  still  under  the  direction  of  the  flesh 
and  its  sinful  appetites,  wlio  are  under  obedience  to  the  law 
in  their  members,  they  have  the  thoughts  and  bent  of  their 
minds  set  upon  the  things  of  the  flesh,  to  obey  it  in  the  lusts 
of  it :  but  they,  who  are  under  the  spiritual  law  of  their 
minds,  the  thoughts  and  bent  of  their  hearts  is  to  follow  the 

6  dictates  of  the  Spirit  in  that  law.  For*  to  have  our  minds 
set  upon  the  satisfaction  of  the  lusts  of  the  flesh,  in  a  slavish 
obedience  to  them,  does  certainly  produce  and  bring  death 
upon  us  ;  but  our  setting  ourselves,  seriously  and  sincerely,  to 
obey  the  dictates  and  direction  of  the  Spirit,  produces  life' 
and  peace,  which  are  not  to  be  had  in  the  contrary,  carnal 

7  state  :  Because  to  be  carnally  minded  "  is  direct  enmity  and 
opposition  against  God ;  for  such  a  temper  of  mind,  given  up 
to  the  lusts  of  the  flesh,  is  in  no  subjection  to  the  law  of 
God,  nor  indeed  can  be  ^,  it  having  a  quite  contrary  tendency. 


NOTES. 

5  t  oi  y.ala  tripxcr  ovle;,  "  tliose  that  are  after  the  flesh,"  and  "  those  that  are 
after  the  Spirit,"  are  the  same  with  those  that  walk  after  the  flesh,  and  after  the 
Spirit."  A  description  of  these  two  different  sorts  of  Christians,  see  Gal.  v.  16 — 
26. 

6  »  "  For"  joins  what  follows  here  to  ver.  1,  as  the  reason  of  what  is  here  laid 
down,  viz.  deliverance  from  condemnation  is  to  such  Christian  converts  only, 
"  who  walli  not  after  the  flesh,  but  after  the  Spirit.     For,"  &c. 

t  See  Gal.  vi.  8. 

"  4>fmfioi.  Tr,i  c-apxl;  should  have  been  translated  here  "  to  be  carnally  minded," 
as  it  is  in  the  foregoing  ver*e,  which  isjnstified  by  (^pyo-^a-i  ra.  rr,;  aa^w;,  "do 
luind  tlie  things  of  the  flesh,"  ver.  5,  which  signifies  the  employing  the  bent  of 
their  minds,  or  subjecting  the  mind  entirely  to  the  fulfilling  the  lusts  of  the  flesh. 
»  Here  the  apostle  gives  the  reason  why  even  those  that  are  in  Christ  Jesus,  have 
received  the  Gospel,  and  are  Christians,  (for  to  such  he  is  here  speaking)  are 
not  saved,  nnless  they  cease  to  walk  after  the  flesh,  because  that  runs  directly 
counter  to  the  law  of  God,  and  can  never  be  brought  into  conformity  and  sub- 
jection to  his  commands.  Such  a  settled  contravention  to  his  precepts  cannot 
be  suffered  by  the  supreme  Lord  and  Governor  of  the  world,  in  any  of  his  crea- 
tures, without  foregoing  his  sovereignty,  and  giving  up  the  eternal,  immutable 
rule  of  right,  to  the  overturning  the  very  foundations  of  all  order  and  moral 
rectitude  in  tlie  intellectual  world.    This,  even  in  the  judgment  of  men  them- 


Chap.  VI I r.  Romcms.  327 

TI-:XT. 

8  So  then  they  that  are  in  the  flesh  cannot  please  God. 

9  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit 
of  God  dwell  in  you.  Now  if  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his. 

10  And  if  Christ  be  in  you,  the  body  is  dead,  because  of  sin;  but  the 
Spirit  is  life,  because  of  righteousness. 


PARAPHRASE. 

8  So  then"'  they  that  are  in  the  flesh,  i.  e.  under  the  fleshly 
dispensation  of  the  law  >,  without  regarding  Christ,  the  Spirit 

9  of  it,  in  it  cannot  please  God.  But  ye  are  not  in  that  state 
of  having  all  your  expectation  from  the  law,  and  the  benefits 
that  are  to  be  obtained  barely  by  that ;  but  are  in  the  spiritual 
state  of  the  law,  i.  c.  the  ^Gospel,  which  is  the  end  of  the 
law,  and  to  which  the  law  leads  you.  And  so  having  re- 
ceived the  Gospel;  you  have  therewith  received  the  Spirit  of 
God  :  for  as  many  as  receive  Christ,  he  gives  power  to  become 
the  ^  sons  of  God  :  and  to  those  that  are  his  sons  God  gives 

10  his  Spirit  '\     And  if  Christ  be  in  you  by  his  Spirit,  the  body 


NOTES. 

selves,  will  be  always  thought  a  necessary  piece  of  justice,  for  the  keeping  out  of 
anarchy,  disorder,  and  confusion,  that  those  refractory  subjects,  wiio  set  up  their 
own  inclinations  for  their  rule  against  the  law,  which  was  made  to  restrain  those 
very  inclinations,  should  feel  the  severity  of  the  law,  without  which  the  autho- 
rity of  the  law,  and  law-maker,  cannot  be  preserved. 

8  *  This  is  a  conclusion  drawn  from  what  went  before.  The  whole  argumentation 
stands  thus  :  "  They  that  are  under  the  dominion  of  their  carnal  lusts  cannot 
please  God  ;  therefore  they  who  are  under  the  carnal  or  literal  dispensation  of 
the  law,  cannot  please  God  ;  because  they  have  not  the  spirit  of  God  :  now  it  is 
the  spirit  of  God  alone  that  enlivens  men,  so  as  to  enable  them  to  cast  oflFthe 
dominion  of  their  lusts.''    See  Gal.  iv.  3 — 6. 

y  Oi' ev  i7apKtSi'ug,  "They  that  are  in  the  flesh."  He  that  shall  consider  that 
this  plirase  is  applied,  chap.  vii.  .5,  to  the  Jews,  as  resting  in  the  bare,  literal,  or 
carnal  sense  and  observance  of  the  law,  will  not  be  averse  to  the  understanding 
the  same  phrase  in  the  same  sense  here,  which  I  tliink  is  the  only  place  besides 
in  the  New  Testament  where  h  cctpy^  ihui  is  used  in  a  moral  sense.  This  I  dare 
say,  it  is  hard  to  produce  any  one  text  wherein  ar^  h  capx)  is  used  to  signify  a 
man's  being  under  the  power  of  his  lusts,  which  is  the  sense  wherein  it  is  and 
must  be  taken  here,  if  what  I  propose  be  rejected.  Let  it  be  also  remembered, 
that  St.  Paul  makes  it  the  chief  business  of  this  epistle  (and  he  seldom  forgets 
the  design  he  is  upon)  to  persuade  both  Jew  and  Gentile  from  a  subjection  to 
the  law,  and  that  the  argument  he  is  upon  liere  is  the  weakness  and  insufficiency 
of  the  law  to  deliier  men  from  the  power  of  sin,  and  then,  perhaps,  it  will  not 
be  judged,  that  the  interpretation  I  have  given  of  these  words  is  altogetlier 
remote  from  the  apostle's  sense. 

'.)  •  Sec  2  Cor.  ill.  fi— 18,  particularly  ver.  6,  13,  16. 
"  See  John  i.  12. 
^  See  Gal,  iv.  6. 


3«8J  Romans.  Chap.  VIII. 

TEXT. 
1 1   But  if  the  Spirit  of  him  that  raised  up  Jesus  from  the  (lead  d\rell 
in  you,  he  that  raised  up  Christ  from  the  dead  shall  also  quicken 
your  mortal  bodies,  by  his  Spirit  that  dwelleth  in  you. 

PARAPHRASE, 
is  dead  as  to  all  activity  to  sln%  sin  no  longer  reigns 
in  it  ■',  but  your  sinful,  carnal  lusts  are  mortified.  But 
the  spirit  of  your  mind  liveth,  i.  e.  is  enlivened,  in  order 
11  to  righteousness,  or  living  righteously.  But  if  the  Spirit 
of  God,  who  had  power  able  to  raise  Jesus  Christ  from 
the  dead,  dwell  in  you,  as  certainly  it  does,  he  that  raised 
Christ  from  the  dead  is  certainly  able,  and  will,  by  his 
Spirit   that  dwells   in  you,  enliven  even  your  f  mortal  bo- 


NOTES. 

10  *  See  chap.  vl.  1 — 14,  which  explains  this  pliice,  particularly  ver.  2,  6,  11,  12. 
Gal.  ii.  20.  Eph.  iv.  22,  23.  Col.  ii.  11,  and  iii.8— 10. 

<»  See  Eph.  iv.  23. 

11  '^  To  lead  us  into  the  true  sense  of  this  verse,  we  need  only  observe,  that  St.  Patrl 
having,  in  the  four  first  chapters  of  this  ej'istle,  shown  tliat  neither  Jew  nor 
Gentile  could  be  justified  by  the  law,  and  in  the  5th  chapter  how  sin  entered 
into  the  world  by  Adam,  and  reigned  by  death,  from  which  it  was  grace  and  not 
tlie  law  that  delivered  men  :  in  the  6th  chapter  he  showeth  the  convert  Gentiles, 
that,  though  they  were  not  under  the  law,  but  under  grace,  yet  they  could  not  be 
saved  unless  they  cast  off  the  dominion  of  sin,  and  became  the  devoted  servants 
of  righteousness,  which  was  what  their  very  baptism  taught  and  required  of 
them  :  and  in  chap.  vii.  he  declares  to  the  Jews  the  weakness  of  the  law,  which 
they  so  much  stood  upon  ;  and  shows  that  the  law  could  not  deliver  them  from 
the  dominion  of  sin;  that  deliverance  was  only  by  the  grace  of  God,  through 
Jesus  Christ  ;  from  whence  he  draws  the  consequence  which  begins  this  eighth 
chapter,  and  so  goes  on  with  it  here  in  two  branches  relating  to  his  discourse 
in  the  foregoing  chapter,  that  complete  it  in  this.  The  one  is  to  show,  "  that 
the  law  of  the  Spirit  of  life,"  i.  e.  the  new  covenant  in  the  Gospel,  required  that 
those  that  are  in  Christ  Jesus,  "  should  not  live  after  the  flesh,  but  after  the 
Spirit."  The  other  is  to  show  how,  and  by  whom,  since  the  law  was  weak,  and 
could  not  enable  those  under  the  law  to  do  it,  they  are  enabled  to  keep  sin  from 
reigning  in  tiieir  "  mortal  bodies,"  which  is  the  sanctification  required.  And 
here  he  shows  that  Christians  are  delivered  from  the  dominion  of  their  carnal, 
sinful  lusts,  by  the  Spirit  of  God  that  is  given  to  them,  and  dwells  in  them,  as  a 
new,  quickening  principle  and  power,  by  which  they  are  put  into  the  state  of  a 
spiritual  life,  wherein  their  members  are  made  capable  of  being  made  the  instru- 
ments of  righteousness,  if  they  please,  as  living  men,  alive  now  to  righteousness, 
so  to  employ  them.  If  this  be  not  the  sense  of  this  chapter  to  ver.  14, 1  desire 
to  know  how  apa.  vDv  in  the  1st  verse  comes  in,  and  what  coherence  there  is  ia 
what  is  here  said  ?  Besides  the  connexion  of  this  to  the  former  chapter,  con- 
tained in  the  illative  "  therefore,"  the  very  antithesis  of  the  expressions,  ia 
one  and  the  other,  shows  that  St.  Paul,  in  writing  this  very  verse,  had  an  eye 
to  the  foregoing  chapter.  There  it  was,  '*. sin  that  dwelleth  in  me,"  that  was 
the  acting  and  over-ruling  principle  :  here  it  is  "  the  Spirit  of  God  that  dwelleth 
in  you,"  that  is  the  principle  of  your  spiritual  life.  There  it  was,  "  who  shall 
deliver  nic  from  this  body  of  death  ?"  here  it  is,  "  God,  by  his  Spirit,  shall 


Chap.  VIII.  Romans.  329 


NOTE, 
quicken  your  mortal  bodies,"  i.  e.  bodies  which,  as  the  seat  and  harbour  of  sin- 
fol  lusts  that  possess  it,  are  indisposed  and  dead  to  the  actions  of  a  spiritual  lite, 
and  have  a  natural  tendency  to  death.  In  the  same  sense,  and  npon  the  same 
account,  he  calls  the  bodies  of  the  Gentiles  "their  mortal  bodies,"  chap.  vi. 
12,  where  his  subject  is,  as  here,  "  freedom  from  the  reign  of  sin,"  upon  which 
account  they  are  styled,  ver.  1.3,  "alive  from  the  dead."  To  make  it  yet 
clearer  that  it  is  deliverance  from  tlie  reign  of  sin  in  our  bodies,  that  St.  Paul 
speaks  of  here,  I  desire  any  one  to  read  what  he  says,  chap.  vi.  1 — 14,  to  the 
Gentiles  on  the  same  subject,  and  compare  it  with  the  thirteen  first  verses  of  this 
chapter,  and  then  tell  me  whether  they  have  not  a  mutual  correspondence, 
and  do  not  give  a  great  light  one  to  another  ?  If  this  be  too  much  pains,  let  him 
at  least  read  the  two  next  verses,  and  see  how  they  could  possibly  be,  as  they  are, 
an  inference  from  this  11th  verse,  if  the  "quickening  of  your  mortal  bodies," 
in  it,  mean  any  thing  bnt  a  "quickening  to  a  newness  of  life,  or  to  a  spiritual 
life  of  righteousness."  This  being  so,  I  cannot  but  wonder  to  see  a  late  learned 
commentator  and  paraphra>t  positive  that  ?tt<on-or.i s-e*  ra  ^ir,r%  (7oj,ul%Ix  -jixCv,  "  shall 
quicken  your  mortal  bodies,"  does  here  signify,  "  shall  raise  your  dead  bodies 
out  of  the  grave,"  as  he  contends  in  his  preface  to  his  paraphrase  on  the 
epistles  to  the  Corinthians,  ?!o;;7C(a7v,  "  quicken,"  he  says,  imports  the  same  with 
lytipetv,  "  raise."  His  way  of  proving  it  is  very  remarkable :  his  words  are 
"  ^(u^TTCiin  and  lyti^Eiv  are  as  to  this  matter  [viz.  the  resurrection]  words  of  the 
same  import,"  i.e.  where  in  discoursing  of  the  resurrection,  iw^nzul-j,  "quicken," 
is  used,  it  is  of  the  same  import  with  ly'r"''}  "  i^iise."  But  what  if  St.  Paul, 
which  is  the  question,  be  not  here  speaking  of  the  resurrection  .'  why  then, 
according  to  our  author's  own  confession,  tw.-K'.nl-j,  "quicken,"  does  not 
necessarily  import  the  same  with  r/iife,y,  "raise."  So  that  this  argument  to 
prove  that  St.  Paul  here,  by  the  words  in  question,  means  the  raising  of  their 
dead  bodies  out  of  the  grave,  is  hut  a  fair  begging  of  the  question,  which  is 
enough,  I  think,  for  a  commentator  that  hunts  out  of  his  way  for  controversy. 
He  might,  therefore,  have  spared  the  ?aio7rca7v,  "quicken,"  which  he  produces 
out  of  St.  John  v.  21,  as  of  no  force  to  his  purpose,  till  he  had  proved  that  St. 
Paul  here  in  Romans  viii.  11,  was  speaking  of  the  resurrection  of  men's  bodies 
out  of  the  grave,  which  he  will  never  do  till  he  can  prove  that  ivrjk,  "  mortal," 
here  signifies  the  same  with  vi/.fx,  "  dead."  And  I  demand  of  him  to  show 
&»r,Tov,  «'  mortal,"  any  where  in  the  New  Testament,  attributed  to  any  thing 
void  of  life;  birjli,  "  mortal,"  always  signifies  the  thing  it  is  joined  to,  to  be 
living;  so  that  ^wcTroifiB-Ei  y.ai  Tx  ~;r'ioi  (roj/xalx  l,awv,  "shall  quicken  even  your 
mortal  bodies,"  in  that  learned  author's  interpretation  of  these  words  of  St. 
Paul,  here  signify,  "  God  shall  raise  to  life  your  living,  dead  bodies,"  which  no 
one  can  think,  in  the  softest  terms  can  be  given  to  it,  a  very  proper  way  of 
speaking;  though  it  be  very  good  sense  and  very  emphatical  to  say,  God  shall 
by  his  Spirit  put  into  even  your  mortal  bodies  a  principle  of  immortality,  or 
spiritual  life,  which  is  the  sense  of  the  apostle  here ;  see  Gal.  vi.  8.  And  so  he 
may  find  ftuoTro.j^c-ai  used.  Gal.  iii.  21,  to  the  same  purpose  it  is  here.  I  next 
desire  to  know  of  this  learned  writer,  how  he  will  bring  in  the  resurrection  of 
the  dead  into  this  place,  and  to  show  what  coherence  it  has  with  St.  Paul's  dis- 
course here,  and  how  he  can  Join  this  verse  with  the  immediately  preceding  and 
following,  when  the  words  under  consideration  are  rendered,  "  shall  raise  your 
dead  bodies  out  of  their  graves  at  the  last  day.'"  It  seems  as  if  he  himself 
found  this  would  make  but  an  awkward  sense,  standing  in  this  place  with  the  rest 
of  St.  Paul's  words  here,  and  so  never  attempted  it  by  any  sort  of  paraphrase, 
but  has  barely  given  us  the  English  translation  to  help  us,  as  it  can,  to  so  uncouth 
a  meaning  as  he  would  put  upon  this  passage,  which  must  make  St.  Paul,  in  the 
;uidst  of  a  very  serious,  strong,  and  coherent  discourse,  concerning  "  walking  not 
after  the  flesh,  but  after  the  Spirit,"  skip  on  a  sudden  into  the  mention  of  "  the 


330  Romans.  Chap.  VIII. 

'rexT. 

12  Therefore,  bretlireu,  we  are  debtors^  not  to  the  flesh,  to  live  after  the 
flesh. 

13  For  if  ye  live  after  the  flesh,  ye  shall  die  j  but  if  ye,  through  the 
Spirit,  do  mortify  the  deeds  of  the  body,  ye  shall  live. 

PARAPHRASE. 

dies^,    that    sin    shall    not   have    the   sole   power   and   rule 
there,    but    your    members    may   be    made    living    instru- 

12  ments  of  righteousness.  Therefore,  brethren,  we  are  not 
under   any  obligation    to    the   flesh,    to   obey  the   lusts   of 

13  it.  For  if  ye  live  after  the  flesh,  that  mortal  part  shall 
lead  you  to  death  irrecoverable  ;  but  if  by  the  Spirit,  whereby 
Christ  totally  suppressed  and  hindered  sin  from  having  any 
life  in  his  flesh,  you  mortify  the  deeds  of  the  body  ^^  ye  shall 

NOTES. 

resurrection  of  the  dead  ;"  and  havinp;  just  mentioned  it,  skip  back  again  into 
his  former  argument.  But  I  take  the  liberty  to  assure  liini,  that  St.  Paul  lias  no 
such  starts  from  the  matter  he  has  in  hand,  to  wliat  gives  no  light  or  strength 
to  his  present  argument.  I  think  iheie  is  not  any  where  to  be  found  a  more 
pertinent,  close  arguer,  who  has  his  eye  always  on  the  mark  he  drives  at.  This 
men  would  find,  if  they  would  study  him  as  they  ought,  with  more  regard  to  the 
divine  authority  than  to  hypotheses  of  their  own,  or  to  opinions  of  the  season. 
I  do  not  say  that  he  is  every  where  clear  in  his  expressions  to  us  now,  but  I  do 
say  he  is  every  where  a  coherent,  pertinent  writer  ;  and  wherever,  in  his  com- 
mentators and  interpreters,  any  sense  is  given  to  his  words  that  disjoints  his  dis- 
course, or  deviates  from  his  argument,  and  looks  like  a  wandering  thought,  it  is 
easy  to  know  whose  it  is,  and  whose  the  impertinence  is,  his,  or  theirs  that  father 
it  on  him.  One  thing  more  the  text  suggests  concerning  this  matter,  and  that  is, 
if  by  *'  quickening  your  mortal  bodies,"  &c.  be  meant  here  the  raising  them  into 
life  after  death,  how  can  this  be  mentioned  as  a  peculiar  favour  to  those  who 
have  the  Spirit  of  God  ?  for  God  will  also  raise  the  bodies  of  the  wicked,  and  as 
certainly  as  those  of  believers.  But  that  whicli  is  promised  here  is  promised  to 
those  only  who  have  the  Spirit  of  God;  and  therefore  it  must  be  something 
peculiar  to  them,  viz.  that  "God  shall  so  enliven  their  mortal  bodies  by  his 
Spirit,  which  is  the  principle  and  pledge  of  immortal  life,  that  they  may  be  able 
to  yield  up  themselves  to  God,  as  those  that  are  alive  from  the  dead,  and  their 
members  servants  to  righteousness  nnto  holiness,''  as  he  expresses  himself,  chap, 
vi.  \?>  and  19.  If  any  one  can  yet  doubt  whether  this  be  the  meaning  of  St.  Paul 
here,  1  refer  him  for  farther  satisfaction  to  St.  Paul  himself,  in  Eph.  ii.  4 — 6, 
where  he  will  find  the  same  notion  of  St.  Paul  expressed  in  the  same  terms,  but 
so  that  it  is  impossible  to  understand  by  ^wsttcieTi/,  or  lyilpeiv  (which  are  both  used 
there  as  well  as  here),  "  the  resurrection  of  the  dead  out  of  their  graves."  The 
full  explication  of  this  verse  may  be  seen  Eph.  i.  19,  and  ii.  10.  See  also  Col.  ii, 
12,  13,  to  the  same  purpose,  and  Rom.  vii.  4. 

s  Z(uo7ro())c-£j  xai,  "shall  quicken  even  your  mortal  bodies,"  seems  more  agreeable 
to  the  original  than  "  sliall  also  quicken  your  mortal  bodies  ;"  for  the  xai  dotii 
not  copulate  'iijJ07rcir,c-u  with  6  iyupa;,  for  then  it  must  have  been  xai  ^u«>natriaii\ 
for  the  place  of  the  copulative  is  between  the  two  words  that  it  joins,  and  so  must 
necessarily  go  before  the  latter  of  tliem. 
13  '■  "  Deeds  of  llie  body ;"  what  they  are  may  be  seen  Gal.  v.  13,  &c.  as  we  have 
already  remarked. 


Chap.  VIII.  Romans.  331 

TEXT. 

14  For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God. 

15  For  ye  have  not  received  tlic  spirit  of  bondage  again  to  fear  ;  but  ye 
liave  received  the  Spirit  of  adoption,  whereby  we  cry,  Abba,  Father. 

\Q  The  Spirit  itself  beareth  witness  with  our  spirit,  that  Me  are  the 
children  of  God. 

17  And  if  children,  then  heii's ;  heirs  of  God,  and  joint-heirs  with 
Christ :  if  so  be  that  we  suffer  with  him,  that  we  may  be  also 
glorified  together. 

1 8  For  I  reckon  that  the  sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory  which  shall  be  revealed  in  us. 

1 9  For  the  earnest  expectation  of  the  creature  Maiteth  for  the  manifesta- 
tion of  the  sons  of  God. 

PARAPHRASE. 

14  have  eternal  life.  For  as  many  as  are  led  by  the  Spirit  of 
God,  they  are  the  sons  of  God,  of  an  immortal  race,  and 

35  consequently,  like  their  Father,  immortal'.  For  ye  have  not 
received  the  spirit  of  bondage ''  again  ^  to  fear  ;  but  ye  have 
received  the '"  Spirit  of  God,  (which  is  given  to  those  Avho, 
having  received  adoption,  are  sons)  wliereby  we  are  all  enabled 

16  to  call  God  our  Father ".  The  Spirit  of  God  himself  beareth 
witness "  with  our  spirits  that  we  are  the  children  of  God. 

17  And  if  children,  then  heirs  of  God,  joint-heirs  with  Christ, 
if  so  be  we  suffer  i'  with  him,  that  we  may  also  be  glorified 

18  with  him.  For  I  count  that  the  sufferings  of  this  transitory 
life  bear  no  proportion  to  that  glorious  state,  that  shall  be 
hereafter*!  revealed,   and   set  before  the  eyes  of  the  whole 

19  world,  at  our  admittance  into  it.     For  the  whole  race  of' 

NOTES. 

14  •  In  that  lies  the  force  of  his  proof,  tliat  they  shall  live.  The  sons  of  mortal 
men  arc  mortal ;  the  sons  of  God  are,  like  their  Father,  partakers  of  the  divine 
nature,  and  are  immortal.     See  2  Pet.  i.  4.  Heb.  ii.  13 — 15. 

15  ^  What  "  the  spirit  of  bondage"  is,  the  apostle  hath  plainly  declared,  Heb.  ii. 
1.5.     See  note,  ver.  21. 

'  "  Again,"  i.  e.  now  again  under  Christ,  as  the  Jews  did  from  INIoses  under  the  law. 
"'  See  Gal.  iv.  5,  6. 

»  "  Abba,  Father."    The  apostle  here  expresses  this  filial  assurance  in  the  same 
words  that  our  Saviour  applies  himself  to  God,  Mark  xiv.  36. 

16  »  See  the  same  thing  taught,  2  Cor.  i.  21,  22,  and  v.  5.  Eph.  i.  11—14,  and 
Gal.  iv.  6. 

17  T  The  full  sense  of  this  you  may  take  in  St.  Paul's  own  words,  2  Tim.  ii.  11,  12. 

18  <  "  Revealed."  St.  Paul  speaks  of  this  glory  here  as  what  needs  to  be  revealed 
to  give  us  a  right  concejition  of  it.  It  is  impossible  to  have  a  clear  and  full 
comprehension  of  it  till  we  taste  it.  See  how  he  labours  for  words  to  express 
it,  2  Cor.  iv.  17,  &c.  a  place  to  the  same  purpose  with  this  here. 

19  '  KTiVif,  "  creature,"  in  the  language  of  St.  Paul  and  of  the  New  Testament, 
signifies  "mankind;"  especially  the  Gentile  world,  as  the  far  greater  part  of 
the  creation.    See  Col.i.  23.  Mark  xvi.  15,  compared  with  Matth.  xxviii.  IK. 


332  Romans.  Chap.  VIII. 

TEXT. 

20  For  tlie  creature  was  made  subject  to  vanity,  not  willingly,  but  by 
reason  of  him  who  hath  subjected  the  same  in  hope  : 

21  Because  the  creature  itself  also  shall  be  delivered  from  the  bondage 
of  corruption,  into  the  glorious  liberty  of  the  children  of  God. 

22  For  we  know  that  the  whole  creation  groaneth  and  travaileth  ia 
pain  together  until  now. 

PARAPHRASE, 
mankind,   in   an   earnest   expectation   of  this   inconceivable, 
glorious  s  immortality  that  shall  be  bestowed  on  the '  sons  of 

$.0  God  (For  mankind,  created  in  a  better  state,  was  made  sub- 
ject to  the"  vanity  of  this  calamitous  fleeting  life,  not  of  its 
own  choice,   but  by  the   guile  of  the  devil '"^j   who  brought 

21  mankind  into  this  mortal  state)  waiteth  in  hope'',  That  even 
they  also  shall  be  delivered  from  this  subjection  to  corrup- 
tion'"', and  shall  be  brought  into  that  glorious  freedom  from 
death,  which   is    the  proper   inheritance  of  the   children  of 

S2  God.     For  we  know  that  mankind,  all  ^  of  them,  groan  to- 

NOTES. 

*  "  Immortality."  That  the  thing  here  expected  was  immortal  life,  is  plain 
from  the  context,  and  from  that  parallel  place,  2  Cor.  iv.  17,  and  v.  5,  the  glory 
whereof  was  so  trreat,  that  it  could  not  be  comprehended,  till  it  was  by  an  actual 
exhibiting  of  it  revealed.  When  this  revelation  is  to  be,  St.  Peter  tells  us,  I 
Pet.  i.  4—7. 

* 'atox3(>.vs{/(v  tG-j  v!wv,  "  Revelation  of  the  sons,"  i.  e.  revelation  to  the  sons. 
The  genitive  case  often,  in  the  New  Testament,  denotes  the  object.  So  Rom.  i. 
5,  irTaxc^  zci'^e-jj;  signifies  obedience  to  faith ;  chap.  iii.  22,2ixai05-jv»i  0£oD  Six  ar/Vftfj- 
XpirtS,  "  the  righteousness  that  God  accepts,  by  faith  in  Christ :"  chap.  iv.  11, 
Sixaioavyri  ■niriw;,  "  righteousness  by  faith."  If  a7roxaXJ\f/<f  here  be  rendered  "  re- 
velation,'" as  oi7ro-^aMf.iriyxi  ill  the  foregoing  verse  is  rendered  "  revealed,"  (and 
it  will  be  hard  to  find  a  reason  why  it  should  not)  the  sense  in  the  paraphrase 
will  be  very  natural  and  easy.  For  the  revelation  in  the  foregoing  verse  is  not 
"  of,"  but  "  to"  the  sons  of  God.     The  words  are  a;roxaX'jjs6^va(  v;  rifiSi;. 

20  °  The  state  of  man  in  this  frail  short  life,  subject  to  inconveuiencies,  sufferings, 
and  death,  may  very  well  be  called  "  vanity,"  compared  to  the  impassible  estate 
of  eternal  life,  the  inheritance  of  the  sons  of  God. 

''■  "  Devil."  That,  by  he  that  subjected  it,  is  meant  the  devil,  is  probable  from 
the  history.  Gen.  iii.  and  from  Heb.  ii.  14,  15.  Col.  ii.  15. 
«  'AjrsxSs'xelai  It"  eXiti'Si,  on,  "  Waiteth  in  hope;"  that  the  not  joining,  "  in  hope," 
to  "  waiteth,"  by  placing  it  in  the  beginning  of  the  21st  verse,  as  it  stands  in 
the  Greek,  but  joining  it  to  "  subjected  the  same,"  by  placing  it  at  the  end  of 
the  20th  verse,  has  mightily  obscured  the  meaning  of  this  passage,  which, 
taking  all  the  words  between,  "  of  God  and  in  hope,"  for  a  parenthesis,  is  as 
easy  and  clear  as  any  thing  can  be,  and  then  the  next  word  on  will  have  its  pro- 
per signitication  "  that,''  and  not  "  because." 

21  '  AyjUia  rr,g  cfSoca,-,  "  Bondage  of  corruption,"  i.  e.  the  fear  of  death,  see  ver. 
15,  and  Heb.  ii.  15.  Corruption  signities  "  deatli,"  or  "  destruction,"  in  op- 
position to  "  life  everlasting."     See  Gal.  vi.  8. 

22  *  How  David  "  groaned"  under  the  vanity  and  shortness  of  this  life,  may  be 
seen,  Psal.  Ixxxix.  47,  48,  which  complaint  may  be  met  with  iu  every  man's 


Chap.  VIII.  Romans.  333 

TEXT. 

23  And  not  only  they,  but  ourselves  also,  which  have  the  first-fruits  of 
the  Spirit,  even  we  ourselves  gi-oan  \Fithin  ourselves,  waiting  for  the 
adoption,  to  wit,  the  redemption  of  our  body. 

24  For  M-e  are  saved  by  ho])e :  but  hope  that  is  seen  is  not  hope :  for 
what  a  man  seeth,  why  doth  he  yet  hope  for  ? 

25  But  if  we  hope  for  that  we  see  not,  then  do  we  with  patience  wait 
for  it. 

2G  Likewise  the  Spirit  also  helpeth  our  infirmities  :  for  we  know  not 
what  we  should  pray  for  as  we  ought :  but  the  Spirit  itself  maketh 
intercession  for  us,  with  groaniugs  which  cannot  be  uttered. 

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. 

PARAPHRASE, 
gether,  and  unto  this  day  are  in  pain,  as  a  woman  in  labour, 
to  be  delivered  out  of  the  uneasiness  of  this  mortal  state. 

23  And  not  only  they,  but  even  those  who  have  the  first  fruits 
of  the  Spirit,  and  therein  the  earnest^  of  eternal  life,  we  our- 
selves groan  ^  within  ourselves,  Availing  for  the  fruit  of  our 
adoption,  which  is,  that  as  we  are  by  adojjtion  made  sons 
and  co-heirs  with  Jesus  Christ,   so  we  may  have  bodies  like 

24  unto  his  most  glorious  body,  spiritual  and  immortal.  But  we 
must  wait  with  patience,  for  we  have  hitherto  been  saved  but 
in  hope  and  expectation :  but  hope  is  of  things  not  in  present 
possession,  or  enjoyment.     For  wliat  a  man  hath  and  seeth 

25  in  his  own  hands,  he  no  longer  hopes  for.  But  if  we  hope 
for  what  is  out  of  sight,  and  yet  to  come,  then  do  we  with 

2G  patience  wait  for  if^.  Such  therefore  are  our  groans,  which 
the  Spirit,  in  aid  to  our  infirmity,  makes  use  of.  For  we 
know  not  what  prayers  to  make  as  we  ought,  but  the  Spirit 
itself  layeth  for  us  our  requests  before  God,  in  groans  that 

27  cannot  be  expressed  in  words.  And  God,  the  searcher  of 
liearts,  who  understandcth  this  language  of  the  Spirit,  knoweth 
what  the  Spirit  would  have^  because  the  Spirit  is  wont  to  make 


NOTES, 
mouth  ;  so  that  even  those  who  have  not  the  first  fruits  of  the  Spirit,  wherchy 
they  are  assured  of  a  future  liapjiy  life  in  glory,  do  also  desire  to  he  freed  frotu  a 
subjection  to  corruption,  and  have  uneasy  longings  after  immortality. 

23  *  See  2  Cor.  v.  2,  5.  Kpii.  i.  1.},  14. 

•'  Read  the  parallel  place,  2  Cor.  iv.  17,  and  v.  5. 

25  <■  What  he  says  here  of  hope,  is  to  show  them,  that  the  groaning  in  the  children 
of  God,  before  spoken  of,  was  not  the  groaning  of  impatience,  but  such,  where- 
with the  Spirit  of  Cod  makes  intercession  for  us,  better  than  if  wc  expressed 
ourselves  in  words,  ver.  19 — 23, 


334,  Roman$.  Chap.  VI 1 1. 

TEXT. 

28  And  we  know  that  all  tilings  work  together  for  good  to  them  that 
love  God,  to  them  who  are  the  called  according  to  his  purpose. 

29  For  whom  he  did  foreknow,  he  also  did  predestinate  to  be  conformed 
to  the  image  of  his  Sou,  that  he  might  be  the  firstborn  among  many- 
brethren. 

30  Moreover,  whom  he  did  predestinate,  them  he  also  called :  and  whom 
he  called,  them  he  also  justified :  and  whom  he  justified,  them  he 
also  glorified. 

31  What  shall  we  then  say  to  these  things?  If  God  be  for  us,  who  can 
be  against  us .'' 

32  He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all  things.^ 

PARAPHRASE. 

28  intercession  for  the  saints"^,  acceptably  to  God.  Bear,  there- 
fore, your  sufferings  with  patience  and  constancy,  for  we  cer- 
tainly know  that  all  things  work  together  for  good,  to  those 
that   love   God,    who    are   called    according   to   his    purpose 

29  of  calling  the  Gentiles".  In  which  purpose  the  Gentiles, 
whom  he  foreknew,  as  he  did  the  Jews^  with  an  intention 
of  his  kindness,  and  of  making  them  his  people,  he  pre- 
ordained to  be  conformable  to  the  image  of  his  Son,  that  he 
might  be  the  first-born,  the  chief  amongst  many  brethren  ^. 

30  Moreover  whom  he  did  thus  pre-ordain  to  be  his  people, 
them  he  also  called,  by  sending  preacliers  of  the  Gospel  to 
them  :  and  whom  he  called,  if  they  obeyed  the  truth '',  those 
he  also  justified,  by  counting  their  faith  for  righteousness: 
and  whom  he  justified,  them  he   also   glorified,   viz.  in   his 

31  purpose.  What  shall  we  say  then  to  these  things.''  If  God 
be  for  us,  as,  by  what  he  has  already  done  for  us,  it  appears 

32  he  is,  who  can  be  against  us  ?  He  that  spared  not  his  own 
Son,  but  delivered  him  up  to  death  for  us  all.  Gentiles  as  well 
as  Jews,  how  shall  he  not  with  him  also  give  us  all  things  ? 

NOTES. 

27  ^  "The  Spirit,"  promised  in  the  time  of  the  Gospel,  is  called  the  "Spirit  of  sup- 
plications," Zach,  xii.  10. 

28  *  Which  "  purpose"  was  declared  to  Abraham,  Geu.  xviii.  18,  and  is  largely  in- 
sisted on  by  St.  Paul,  Eph.  iii.  1 — 1 1 .  This,  and  the  remainder  of  this  chapter, 
seems  said  to  confirm  the  Gentile  converts  in  the  assurance  of  the  favour  and 
lore  of  God  to  them,  through  Christ,  though  they  were  uot  under  the  law. 

29  ^  See  chap.  xi.  2.  Amos  iii.  2. 
B  See  Eph.  i.  3—7. 

30  *>  "  Many  are  called,  and  few  arc  chosen,"  says  our  Saviour,  Matth.  xx.  16., 
IVIany,  both  Jews  and  Gentiles,  were  called,  that  did  not  obey  the  call.  And 
therefore,  %'er.  32,  it  is  those  who  are  chosen  who  (he  saith)  are  "justified," 
t.  e,  such  as  were  called,  and  obeyed,  and  consequently  were  chosen. 


Chap.  VIII.  Romans.  335 

TEXT. 

33  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God 
that  justifieth : 

34  Who  is  he  that  contlemneth  ?  It  is  Christ  that"  died,  yea  rather, 
that  is  risen  again,  Mho  is  even  at  the  right  hand  of  God,  who  also 
maketh  intercession  for  us. 

35  Who  shall  separate  us  from  tlie  love  of  Christ  ?  shall  tribulation,  or 
distress,  or  persecution,  or  famine,  or  nakedness,  or  peril,  or  sword  ? 

36  (As  it  is  written.  For  thy  sake  ^ve  are  killed  all  the  day  long  j  wc 
are  accounted  as  sheep  for  the  slaughter) . 

37  Nay,  in  all  these  things  we  are  more  than  conquerors,  through  him 
that  loved  us. 

38  For  I  am  persuaded  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things  to  come, 

39  Nor  height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God,  Avhich  is  in  Christ  Jesus  our  Lord. 

paraphrasp:. 

33  Who  shall  be  the  prosecutor  of  those,  whom  God  hath  chosen? 

34  Shall  God,  who  justifieth  them'.?  Who,  as  judge,  shall  con- 
demn them  ?  Christ  that  died  for  us,  yea  rather  that  is  risen 
again  for  our  justification,  and  is  at  the  right  hand  of  God, 

35  making  intercession  for  us?  Who  shall  separate  us  from  the 
love  of  Christ  ?  Shall  tribulation,  or  distress,  or  persecution, 

36  or  famine,  or  nakedness,  or  peril,  or  sword  ?  For  this  is  our 
lot,  as  it  is  written,  For  thy  sake  we  are  killed  all  the  day  long, 

37  we  are  accounted  as  sheep  for  the  slaughter.  Nay,  in  all  these 
things,  we  are  already  more  than  conquerors,  by  the  grace  and 

38  assistance  of  him  that  loved  us.  For  I  am  stedfastly  per- 
suaded, that  neither  the  terrors  of  death,  nor  the  allurements 
of  life,  nor  angels,  nor  the  princes  and  powers  of  this  world ; 

39  nor  things  present ;  nor  any  thing  future ;  Nor  the  height  of 
prosperity  ;  nor  the  depth  of  misery ;  nor  any  thing  else  what- 
soever ;  shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord. 

NOTE. 

33  '  Reading  this  with  an  interrogation  makes  it  needless  to  add  any  words  to  the 
text,  to  make  out  the  sense,  and  is  more  conformable  to  the  scheme  of  his  ariju- 
raentation  here,  as  appears  by  ver.  35,  where  the  interrogation  cannot  be  avoided; 
and  is,  as  it  were,  an  appeal  to  tliem  themselves  to  be  judges,  whether  any  of 
those  thinfis  he  mentions  to  them  (reckoning  up  these,  which  had  most  power 
to  hurt  them)  could  give  them  just  cause  of  apprehcusiou  :  "  Who  shall  accuse 
you?  Shall  God  who  justifies  you  ?  Who  shall  condemn  you  ?  Christ  that  died 
for  you?"  What  can  be  more  absurd  than  such  an  imagination  ? 


^^G  Romans.  Chap.  IX. 


SECTION  VIII. 
CHAPTER  IX.  l.—X.  21. 

CONTENTS. 

There  was  nothing  more  gratuig  and  offensive  to  the  Jews, 
than  the  thouglits  of  having  the  Gentiles  joined  with  them,  and 
partaking  equally  in  the  privileges  and  advantages  of  the  king- 
dom of  the  Messiah:  and,  which  was  yet  worse,  to  be  told  that 
those  aliens  should  be  admitted,  and  they  who  presumed  them- 
selves children  of  that  kingdom,  to  be  shut  out.     St.  Paul,  who 
had  insisted  much  on  this  doctrine,  in  all  the  foregoing  chapters 
of  this  epistle,  to  show  that  he  had  not  done  it  out  of  any  aversion 
or  unkindness  to  his  nation  and  brethren,  the  Jews,  does  here 
express  his  great  affection  to  them,  and  declares  an  extreme  con- 
cern for  their  salvation.     But  withal  he  shows,  that  whatever 
privileges    they   had   received    from    God,   above  other   nations, 
whatever  expectation  the  promises,  made   to   their   forefathers, 
might  raise  in  them,  they  had  yet  no  just  reason  of  complaining 
of  God's  dealing  with  them,  now  under  the  Gospel,  since  it  was 
according  to  his  promise  to  Abraham,  and  his  frequent  declara- 
tions in  sacred  Scripture.     Nor  was  it  any  injustice  to  the  Jewish 
nation,  if  God  now  acted  by  the  same  sovereign  power  where- 
with he  preferred  Jacob  (the  younger  brother,  without  any  merit 
of  his)  and  his  posterity,  to  be  his  people,  before  Esau  and  his 
posterity,  whom  he  rejected.     The  earth  is  all  his;    nor  have 
the  nations,  that  possess  it,  any  title  of  their  own,  but  what  he 
gives  them,  to  the  countries  they  inhabit,  nor  the  good  things 
they  enjoy ;  and  he  may  dispossess,  or  exterminate  them,  when 
he  pleaseth.    And  as  he  destroyed  the  Egyptians,  for  the  glory  of 
his  name,  in  the  deliverance  of  the  Israelites ;   so  he  may,  accord- 
ing to  his  good  pleasure,  raise  or  depress,  take  into  favour  or 
reject,  the  several  nations  of  this  world.     And  particularly  as 
to  the  nation  of  the  Jews,  all  but  a  small  remnant  were  rejected, 
and  the  Gentiles  taken  in,  in  their  room,  to  be  the  people  and 
church  of  God  ;  because  they  were  a  gainsaying  and  disobedient 
jjeople,  that  would  not  receive  the  INIessiah,  w'hom  he  had  pro- 
mised, and  in   the  appointed  time  sent  to  them.     He  that  will 
with  moderate  attention  and  indifferency  of  mind  read  this  ninth 
chapter,  will  see  that  what  is  said,  of  God's  exercising  of  an  ab- 
solute power,  according  to  the  good  pleasure  of  his  will,  relates 
only   to   nations,    or    bodies    politic    of    men,   incorporated    in 


Chap.  IX,  Romans,  337 

civil  societies,  which  feel  tlie  effects  of  it  only  in  the  prosperity 
or  calamity  they  meet  with  in  this  world,  but  extends  not  to  their 
eternal  state,  in  another  world,  considered  as  particular  persons, 
wherein  they  stand  each  man  by  himself,  upon  his  own  bottom, 
and  shall  so  answer  separately,  at  the  day  of  judgment.  They 
may  be  punished  here,  with  their  fellow-citizens,  as  part  of  a 
sinful  nation,  and  that  be  but  temporal  chastisement  for  their 
good,  and  yet  be  advanced  to  eternal  life  and  bliss,  in  the  world 
to  come. 

TEXT. 

1  I  say  tlie  truth  in  Christ,  I  lie  not,  my  conscience  also  bearing  nie 
witness  in  the  Holy  Ghost, 

2  That  I  have  great  heaviness  and  continual  sorrow  in  my  heart. 

3  For  I  could  wish  that  myself  were  accursed  from  Christ,  for  my 
brethren,  my  kinsmen  according  to  the  flesh  : 

4  Who  are  Israelites  ;  to  whom  pcrtaineth  the  adoption,  and  the  glory. 
and  the  covenants,  and  the  giving  of  the  law,  and  the  service  of 
God,  and  the  promises ; 

PARAPHRASE. 

1  I  as  a  Christian  speak  truth,  and  my  conscience,  guided  and 
enlightened  by  the  Holy  Ghost,  bears  me  witness,  that  I  lie 

2  not,  In  my  profession  of  great  heaviness  and  continual  sor- 

3  row  of  heart;  I  could  even  wish  that*  the  destruction  and 
extermination,  to  which  my  brethren  the  Jews  are  devoted  by 
Christ,  might,  if  it  could  save  them  from  ruin,  be  executed 
on  me,  in  the  stead  of  those  my  kinsmen  after  the  flesh  ; 

4<  Who  are  Israelites,  a  nation  dignified  with  these  privileges, 
which  were  peculiar  to  them ;  adoption,  whereby  they  were 
in  a  particular  manner  the  sons  of  God '' ;  the  glory  "^  of  the 
divine  presence  amongst  them;  covenants'^  made  between 
them  and  the  great  God  of  heaven  and  the  earth  ;  the  moral 
law  *,  a  constitution  of  civil  government,  and  a  form  of  divine 

NOTES. 

3  *  'AnMifioc,  "  accursed  ;"  Din,  which  the  Septuagint  render  anathema,  signifies 
persons,  or  things,  devoted  to  destruction  and  extermination.  The  Jewisli 
nation  were  an  anathema,  destined  to  destruction.  St.  Paul,  to  express  his  affec- 
tion to  them,  says  he  could  wish  to  save  them  from  it,  to  become  an  anathema, 
and  be  destroyed  liimself. 

i  *>  ^(  Adoption,'*  Exod,  iv.  22.  Jer.  xkx\.  9. 
'  "  Glory,"  which  was  present  with  the  Israelites,  and  appeared  to  them  in  a 
great  shining  brightness,  out  of  a  cloud.    Some  of  the  places,  which  mention  it, 
are  the   following;     Exod.  xiii.  21.    Lev.  ix.  6,  and  23,24.    Numb.  xvi.  42. 
2  Chron.  vii.  1 — ^^.  Ezelv.  x.  4,  and  xliii.  2,  3,  compared  with  chap.  i.  4,  28. 
^  "  Covenants."    See  Gen.  xvii.  4.  Exod.  xxxiv,  27. 

•  No/xo9tiT»a,  *'  the  giving  of  the  law,"  whether  it  signifies  the  extraordinary 
giving  of  the  law,  by  God  hinistif,  or  the  exact  constitution  of  their  government, 
VOL.  VIII.  Z 


338  Romans.  Chap.  IX. 

TEXT. 

5  Whose  are  the  fathers,  and  of  whom,  as  concerning  the  flesh,  Christ 
came,  Avho  is  over  all,  God  blessed  for  ever.     Amen. 

6  Not  as  though  the  word  of  God  hath  taken  none  efi^ect.     For  they 
are  not  all  Israel,  which  are  of  Israel. 

7  Neither  because  they  are  the  seed  of  Abraham,  are  they  all  children  : 
but.  In  Isaac  shall  thy  seed  be  called. 


PARAPHRASE. 

worship  prescribed  by  God  himself;  and  all  the  promises  of 

5  the  Old  Testament ;  Had  the  patriarchs,  to  whom  the  pro- 
mises were  made,  for  their  forefathers^;  and  of  them^  as  to 
his  fleshly  extraction,  Christ  is  come,  he  who  is  over  all,  God 

6  be  blessed  for  ever,  Amen.  I  commiserate  my  nation  for  not 
receiving  the  promised  Messiah,  now  he  is  come ;  and  I  speak 
of  the  great  prerogatives  they  had  from  God,  above  other 
nations ;  but  \  say  not  this  as  if  it  were  possible  that  the 
promise  of  God  should  fail  of  performance,  and  not  have  its 
effect*^.  But  it  is  to  be  observed,  for  a  right  understanding  of 
the  promise,  that  the  sole  descendants  of  Jacob,  or  Israel,  do 
not  make  up  the  whole  nation  of  Israel  '\  or  the  people  of 

7  God,  comprehended  in  the  promise ;  Nor  are  they,  who  are 
the  race  of  Abraham,  all  children,  but  only  his  posterity  by 
Isaac,  as   it  is   said,    '^  In  Isaac  shall  thy  seed  be  called."" 

NOTES. 

in  the  moral  and  judicial  part  of  it  (for  the  next  word  Kalfs)».,  "  service  of  God," 
.seems  to  comprehend  the  religiou.s  wor.<;hip)  this  i.s  certain,  tliat,  in  either  of  these 
.senses,  it  was  the  peculiar  privilege  of  the  Jews,  and  what  no  other  nation  could 
pretend  to. 

5  *■  *'  Fathers,"  who  they  were,  see  Exod.  iii.  6,  16.  Acts  vii.  32. 

6  8  See  chap.  iii.  3,  "  Word  of  God,"  i.  c  promise,  see  ver.  'J. 

*■  See  chap.  iv.  Ki.  St.  Paul  uses  this  as  a  reason,  to  prove  that  the  promise  of 
God  failed  not  to  have  its  effect,  though  the  body  of  the  Jewish  nation  rejected 
Jesus  Christ,  and  were,  therefore,  nationally  rejected  by  God,  from  being  any 
longer  his  people.  The  reason  he  gives  for  it  is  this,  that  the  posterity  of  Jacob, 
or  Israel,  were  not  those  alone  wlio  were  to  make  that  Israel,  or  that  cho.sen 
people  of  God,  which  were  intended  in  the  promise  made  to  Abraham  ;  others, 
besides  the  descendants  of  Jacob,  were  to  be  taken  into  this  Israel,  to  constitute 
the  people  of  God,  under  the  Gospel:  and,  therefore,  the  calling,  and  coming 
in,  of  the  Gentiles  was  a  fulfilling  of  that  promise.  And  then  he  adds,  in  the 
next  verse,  that  neither  were  all  the  i)osterity  of  Abraham  comprehendec'  in 
that  promise,  so  that  those  who  were  taken  in,  in  tlie  time  of  the  Messiah,  to 
make  the  Israel  of  God,  were  not  taken  in  because  they  were  the  natural  descend- 
ants from  Abraham,  nor  did  the  Jews  claim  it  for  all  his  race.  And  this  he 
proves  by  the  limitation  of  the  promise  to  Abraham's  seed  by  Isaac  only.  All 
this  he  does  to  .show  the  right  of  the  Gentiles  to  that  promise,  if  they  believed  : 
since  that  promise  concerned  not  only  the  natural  descendants,  either  of  Abra- 
ham or  Jacob,  but  also  those  who  were  of  the  faith  of  their  father  Abraham,  of 
whomsoever  descended :  see  chap.  iv.  II — 17. 


Chap.  IX.  Romans,  339 

TEXT. 

8  That  is,  They  which  are  the  children  of  the  flesh,  these  are  not  the 
children  of  God :  but  the  children  of  the  promise  are  counted  for 
the  seed. 

9  For  this  is  the  word  of  promise,  At  |this  time  will  I  come,  and  Sarah 
shall  have  a  son. 

10  And  not  only  this,  but  when  Rebecca  also  had  conceived  by  one, 
even  by  our  father  Isaac ; 

1 1  (For  tiie  children  Ixiing  not  yet  born,  neither  having  done  any  good 
or  evil,  that  the  pur|)0se  of  God,  according  to  election,  might  stand, 
not  of  works,  but  of  him  that  calleth) 

1 2  It  was  said  unto  her.  The  elder  shall  serve  the  younger. 

13  As  it  is  M-ritten,  Jacob  have  I  loved,  but  Esau  have  I  hated. 

PARAPHRASE. 

S  That  is,  the  children  of  the  flesh,  descended  out  of  Abraham's 
loins,  are  not  thereby  the  children  of  God ',  and  to  be  esteemed 
his  people ;  but  the  children  of  the  promise,  as  Isaac  was, 

9  are  alone  to  be  accounted  his  seed.  For  thus  runs  the  word 
of  promise,  "  At  this  time  I  will  come,  and  Sarah  shall  have 

10  a  son."  Nor  was  this  the  only  limitation  of  the  seed  of 
Abi'aham,  to  whom  the  promise  belonged ;  but  also,  when 
Rebecca  had  conceived  by  that  one  of  Abraham's  issue,  to 
whom  the  promise  was  made,  viz.  our  father  Isaac,  and  there 

11  were  twins  in  her  womb,  of  that  one  father,  Before  the  chil- 
dren were  born,  or  had  done  any  good  or  evil'^,  to  show 
that  his  making  any  stock,  or  race,  of  men  his  peculiar 
people,  depended  solely  on  his  own  purpose  and  good  plea- 
sure, in  choosing  and  calling  them,  and  not  on  any  works,  or 
deserts  of  theirs,  be,  acting  here  in  the  case  of  Jacob  and 
Esau,  according  to  the  predetemiination  of  bis  own  choice, 

12  It  was  declared  unto  her,  that  there  were  two  nations '  in  her 
womb,  and  that  the  descendants  of  the  elder  brother  should 

13  serve  those  of  the  j-ounger,  As  it  is  written,  *'  Jacob  have 
I  loved  ™,   so  as  to  make  his  posterity  ray  chosen  people ; 

NOTES. 

8  '  "  Children  of  God,"  7".  e.  people  of  God  :  see  ver.  26. 

11''"  Neither  having  done  good  nor  evil."  The.se  words  may  pofsibly  hare  been 
added  by  St.  Paul  to  the  foregoing  (which  may  perhaps  ."seem  full  enough  of 
themselves)  the  more  expressly  to  obviate  an  objection  of  the  Jews,  who  might 
be  ready  to  say,  "  that  E.<<au  was  rejected  because  he  was  wicked,"  as  they  did 
of  Ishmael,  that  he  was  rejected  becau.se  he  was  the  son  of  a  bond-woman. 

12  '  See  Gen.  xxv.  2.3.  And  it  was  only  in  a  national  sense,  that  it  is  there  said, 
"  the  elder  shall  serve  the  younger;"  and  not  personally,  for  in  that  secse  it  is 
not  true,  which  make  it  plain  that  these  words  of  verse 

1.3  ■"  "  Jacob  have  I  loved,  and  Esau  have  I  hated,'  are  to  be  taken  in  a  national 
Sense,  for  the  preference  God  gave  to  the  posterity  of  one  ot  them  10  be  his 
people,  and  possess  the  promised  land,  before  the  other.  What  this  love  of  God 
was,  sec  Deut.  vii.  <) — ?. 

7AI 


340  Romans,  Chap.  IX. 

TEXT. 

14  What  shall  mc  say  then  ?  Is  there  unrighteousness  with  God  ?  God 
forbid. 

15  For  he  saith  to  Moses,  I  \rill  have  mercy  on  whom  I  will  have  mercy, 
and  I  will  have  compassion  on  whom  I  will  have  compassion. 

16  So  then  it  is  not  of  him  that  willcth,  nor  of  him  that  runneth,  but 
of  God  that  showeth  mercy. 

1 7  For  the  Scripture  saith  unto  Pharaoh,  Even  for  this  same  purpose 


PARAPHRASE, 
and  Esau  I  put  so  much  behind  him  °,  as  to  lay  his  mourr- 

14  tains  and  his  heritage  waste"."  What  shall  we  say  then.''  Is 
there  any  injustice  with  God,  in  choosing  one  people  to  him- 
self before  another,  according  to  his  good  pleasure  ?  By  no 

1-5  means.  My  bi-ethren,  the  Jews  themselves  cannot  charge 
any  such  thing  on  what  I  say ;  since  they  have  it  from  Moses 
himself  f,  that  God  declared  to  him,  that  he  would  be  gra- 
cious to  whom  he  would  be  gracious,  and  show  mercy  on 

16  whom  he  would  sliow  mercy.  8o  then,  neither  the  purpose 
of  Isaac,  who  designed  it  for  Esau,  and  willed  ^  him  to  pre- 
pare himself  for  it ;  nor  the  endeavours  of  Esau,  w  ho  ran 
a  hunting  for  venison  to  come  and  receive  it;  could  place 
on  him  the  blessing ;  but  the  favour  of  being  made,  in  his 
posterity,  a  great  and  prosperous  nation,  the  peculiar  people 
of  God,  preferred  to  that  which  should  descend  from  his 
brother,  was  bestowed  on  Jacob  by  the  mere  bounty  and  good 

17  pleasure  of  God  himself.  The  like  hath  Moses  left  us  upon 
record,  of  God's  dealing  with  Pharaoh  and  his  subjects,  the 


NOTES. 
"  "  Hated"     Wlien  it  is  used  in  sacred  Scn|)turc,  as  it  is  offeu  comparatirely, 
it  signifies  only  to  postpone  in  our  esteem  or  kindness  ;  for  this  I  need  only  give 
that  one  example,  Luke  xiv.  26.     See  Mai.  i.  2,  3. 

"  From  the  7th  to  this  13th  verse  proves  to  the  Jews,  that  though  the  promise 
was  made  to  Abraham  and  iiis  seed,  yet  it  was  not  to  all  Abraham's  posterity, 
but  God  first  chose  Isaac  and  his  issue:  and  then  anain  of  Isaac  (who  was  but 
one  of  the  sous  of  Abraham)  when  Rebecca  had  conceived  twins  by  him,  God,  of 
his  sole  good  pleasure,  chose  Jacob  the  younger,  and  his  posterity,  to  be  his  pe- 
culiar people,  and  to  enjoy  the  land  of  promise. 

15  P  See  Exod.  xxxiii.  19.  It  is  observable  that  the  apostle,  arguing  here  with  the 
Jews,  to  vindicate  the  justice  of  God,  in  casting  them  off  from  being  his  people, 
uses  three  sorts  of  arguments  ;  the  first  is  the  testimony  of  Mo.ses,  of  God's  as- 
serting this  to  himself,  by  the  rieht  of  his  sovereignty;  and  this  was  enough  to 
stop  the  mouths  of  the  Jews.  Tise  second,  from  reason,  ver.  19 — 24  ;  and  the 
third  from  his  predictions  of  it  to  the  Jews,  and  the  warning  he  gave  them  of  it 
beforehand,  ver.  2h — 2P,  which  we  shall  consider  in  their  places. 

16  "J  "  Willeth  and  runneth,"  considered  with  the  context,  plainly  direct  us  to  the 
story.  Gen.  xxvii.  where,  ver.  3 — 5,  we  read  Isaac's  purpose,  and  Esau's  goiug  a 
hunting,  and  ver.  23,  2'J,  we  find  what  the  blessing  wa?. 


Chap.  IX.  Romans.  341 

TEXT, 
have  I  raised  thee  up,  that  I  might  show  my  power  in  thee,  and  that 
my  name  might  be  declared  throughout  all  the  earth, 

18  Therefore  hath  he  mercy  on  whom  he  will  have  mercy,  and  whom 
he  will  he  hardeneth. 

19  Thou  wilt  say  then  unto  me,  Why  doth  he  yet  find  fault?  For  who 
hath  resisted  his  will  ? 

20  Nay  but,  O  man,  who  art  thou  that  repliest  against  God  ?  Shall  the 
thing  formed  say  to  him  that  formed  it,  Why  hast  thou  made  me 
thus  ? 

PARAPHRASE, 
people   of  Egypt,    to   whom    God  saith  %    "  Even   for  this 
same  purpose  have  I  raised  thee  up,  that  I  might  show  my 
power  in  thee,  and  that  my  name  might  be  renowned  through 

18  all  the  earth."  '  Therefore,  that  his  name  and  power 
may  be  made  known,  and  taken  notice  of,  in  the  world, 
he  is  kind  and  bountiful'  to  one  nation,  and  lets  another 
go  on  obstinately  in  their  opposition  to  him,  that  his  taking 
them  off,  by  some  signal  calamity  and  ruin,  brought  on 
them  by  the  visible  hand  of  his  providence,  may  be  seen  and 
acknowledged  to  be  an  effect  of  their  standing-out  against 
him,  as  in  the  case  of  Pharaoh.  For  this  end,  he  is  bounti- 
ful to  whom  he  will  be  bountiful;  and  whom  he  will  he 
permits  to  make  such  an  use  of  his  forbearance  towards  them, 
as  to  persist  obdurate  in  their  provocation  of  him,  and  draw 

19  on  themselves  exemplary  destruction".  To  this,  some  may- 
be ready  to  say,  Why  then  does  he  find  fault?  For  who  at 

20  any  time  hath  been  able  to  resist  his  will  ?  Say  you  so,  in- 
deed ?  But  who  art  thou,  O  man,  that  rephest  thus  to  God  ? 
shall  th(;  nations  ^,  that  are  made  great  or  litde,  shall  king- 


NOTES. 

17  'Exod.  ix.  16.  ,  ,    ,  j  .  , 

18  »  "  Therefore."  That  his  name  and  power  may  be  made  known,  and  taken 
notice  of  in  all  the  earth,  he  is  kind  and  bountiful  to  one  nation,  and  lets 
another  go  on  in  their  opposition  and  obstinacy  against  him,  till  their  taking  off, 
by  some  signal  calamity  and  ruin  brought  on  them,  may  be  seen  and  acknow- 
ledged to  be  the  effect  of  their  standing  out  against  God,  as  in  the  case  of 

Pharaoh.  _  ,    .       ,         -r  i    •     u- 

t  'E?.efT,  "  hath  mercy."  That  by  this  word  is  meant  being  bountiful,  in  his 
outward  dispensations  of  power,  greatness,  and  protection,  to  one  people  above 
anotlier,  is  plain  from  the  three  preceding  verses. 

u  «'  Hardeneth."  That  God's  hardening,  spoken  of  here,  is  wliat  we  have  ex- 
plained it,  in  the  paraphrase,  is  plain,  in  the  instance  of  Pharaoh,  given  ver.  17, 
as  may  be  seen  in  that  story  :  Exod.  vii.— xiv.,  which  is  worth  the  reading,  for 
the  understanding  of  this  place :  See  also  ver.  22.  ,  •  u 

20  *  Here  St.  Paul  shows,  that  the  nations  of  the  world,  who  are  by  a  better  right 
in  the  hands  and  disposal  of  God,  than  the  clay  in  the  power  of  the  potter, 


3t2  Ro)7ia?is.  Chap.  IX. 

TEXT. 

2 1  Hath  not  the  potter  power  over  the  clay,  of  the  same  lump  to  make 

one  vessel  unto  honour,  and  another  unto  dishonour  ? 

22  What  if  God,  willing  to  show  his  wrath,  and  to  make  his  power 
known,  endured  with  much  long-suffering  the  vessels  of  MTath,  fitted 
to  destruction  : 

PARAPHRASE. 

doms,  that  are  raised  or  depressed,  say  to  him,  in  whose  hands 
they  are,  to  dispose  of  them  as  he  pleases,  "  W  hy  hast  thou 

£1  made  us  thus .'''"  Hath  not  the  potter  power  over  the  clay,  of 
the  same  lump,  to  make  this  a  vessel  of  honour,  and  that  of 

22  dishonour  ^  ?  But  what  hast  thou  to  say,  O  man  of  Judea,  if 
God,  willing  to  show  his  wrath,  and  have  his  power  taken 
notice    of,    in   the    execution   of  it,    did,    with    much   long- 

NOTES. 

may,  without  any  question  of  hia  justice,  be  made  great  and  glorious,  or  be  pulled 
down,  and  brouglu  into  contempt,  as  he  pleases.  That  he  here  spealis  of  men 
nationally,  and  not  personally,  in  reference  to  their  eternal  state,  is  evident  not 
only  from  the  beginning  of  this  chapter,  where  he  shows  his  concern  for  the  na- 
tion of  the  Jews  being  cast  off  from  being  God's  people,  and  the  instances  he 
brings  of  Isaac,  of  Jacob  and  Esau,  and  of  Piiaraoh;  but  it  appears  also,  very 
clearly,  in  the  verses  immediately  following,  where,  by  "  the  vessels  of  wrath 
fitted  for  destruction,"  he  manifestly  means  the  nation  of  the  Jews,  who  were 
now  grown  ripe,  and  fit  for  tlie  destructiou  he  was  bringiug  upon  them.  And, 
by  "  vessels  of  mercy,"  the  Christian  church,  gathered  out  of  a  small  collection 
of  convert  Jews,  and  the  rest  made  up  of  the  Gentiles,  who  together  were  from 
thenceforwards  to  be  the  people  of  God,  in  the  room  of  the  Jewish  nation,  now 
cast  off,  as  appears  by  ver.  24.  The  sense  of  which  verse  is  this  :  "  How  darest 
thou,  O  man,  to  call  God  to  account,  and  question  his  justice,  in  casting  off 
his  ancient  people  the  Jews?  What  if  God,  willing  to  punish  that  sinful 
people,  and  to  do  it  so  as  to  have  his  power  known,  and  taken  notice  of,  in 
the  doing  of  it :  (for  why  might  he  not  raise  them,  to  that  purpose,  as  well 
as  he  did  Pharaoh  and  his  Egyptians  ?)  What,  I  say,  if  God  bore  with  them 
a  long  time,  even  after  they  had  desen-ed  his  wrath,  as  he  did  with  Pharaoh, 
that  his  hand  might  be  the  more  eminently  visible  iu  their  destruction ;  and 
that  also,  at  the  same  time,  he  might,  with  the  more  glory,  make  known  his 
goodness  and  mercy  to  the  Gentiles,  whom,  according  to  his  purpose,  he  was 
in  readiness  to  receive  into  tlie  glorious  state  of  being  his  people,  under 
the  Gospel  ?" 
21  *  "  Vessel  unto  honour,  and  vessel  unto  dishonour,"  signifies  a  thing  de- 
signed, by  the  maker,  to  an  honourable  or  dishonourable  use  :  now  why  it 
may  not  design  nations,  as  well  a«  persons,  and  honour  and  prosperity  in  this 
world,  as  well  as  eternal  happiness  and  glory,  or  misery  and  punishment,  in  the 
world  to  come,  I  do  not  see.  In  common  reason,  this  figurative  expression 
ought  to  follow  the  sense  of  the  context:  and  I  see  no  peculiar  privilege  it 
hatii  to  wrest  and  turn  tlie  visible  meaning  of  the  place  to  something  remote 
from  the  subject  in  hand.  I  aui  sure,  no  such  authority  it  has  from  such  an  ap- 
propriated sense,  settled  in  sacred  Scripture.  This  were  enough  to  clear  the 
apostle's  sense  in  these  words,  were  there  notliing  else ;  but  Jer.  xviii.  6,  7,  from 
whence  tliis  instance  of  a  potter  is  taken,  shows  them  to  liave  a  temporal  sense, 
and  to  relate  to  the  nation  of  the  Jews. 


Chap.  IX.  Romans.  343 

TEXT. 
23  And  that  he  might  make  known  the  riches  of  his  glory  on  the 
vessels  of  mercy,  which  he  had  afore  prepared  unto  glory, 

PARAPHRASE, 
suffering  ^,  bear  with  the  sinful  nation  of  the  Jews,  even  when 
they  were  proper  objects  of  that  wrath,  fit  to  have  it  poured 
23  out  upon  them  in  their  destruction ;  That  ^  he  might  make 

NOTES. 
22  y  "  Enrlurcd   with    ninch    long-suflFenug."      Immediately    after    tlie  instance 
of  Pliaraoh,  wliom  God  said,  "  lie  raised  up  to  sliovvhis  power  in  him,"  ver.  17, 
it  \s  subjoined,  ver.  18,  "  and  whom  he  will  he  hardeneth,"  plainly  with  refer- 
ence to  the  story  of  Pharaoh,  who  is  said  to  harden  himself,  and  whom  God  is 
said  to  harden,  as  may  be  seen  Exod.  vii. .'},  22,  23,  and  viii.  15,  32,  and  ix. 
7,  12,  34,  and  x.  1,  20,  27,  and  xi.  9,  10,  and  xiv.  5.     What  God's  part  iu 
hardening  is,  is  contained  in  these  words,  "  endured  with  much  long-suffering." 
God  sends  Moses  to  Pliaraoh  with  signs;  Pharaoh's  magicians  do  the  like,  and  so 
he  is  not  prevailed  with.     God  sends  plagues ;  whilst  the  plague  is  upon  him,  he 
is  mollified,  and  promises  to  let  the  people  go  :  but,  as  soon  as  God  takes  off  the 
plague,  he  returns  to  his  obstinacy,  and  refuses,  and  thus  over  and  over  again; 
God's  being  entreated  by  him  to  withdraw  the  severity  of  his  hand,  his  gracious 
compliance  with  Pharaoh's  desire  to  have  the  punishment  removed,  was  what 
God  did  in  the  case,  and  this  was  all  goodness  and  bounty  :  but  Pharaoh  and  his 
people  made  that  ill  use  of  his  forbearance  and  long-suffering,  as  still  to  harden 
themselves  the  more,  for  God's  mercy  and  gentleness  to  them,  till  they  bring  on 
themselves  exemplary  destruction,  from  the  visible  power  and  hand  of  God, 
emi)loye(l  in  it.    This  carria-e  of  theirs  God  foresaw,  and  so  made  use  of  their 
obstinate,  perverse  temper,  for  his  own  glory,  as  he  himself  declares,  Exod.  vii. 
3—5,  and  viii.  1—8,  and  ix.  14,  IG.  The  apostle,  by  the  instance  of  a  potter's 
power  over  his  clay,  having  demonstrated,  that  God,  by  his  dominion  and  sove- 
reignty,  had  a  right  to  set  up,  or  pull  down,  what  nation  he  pleased  ;  and  might, 
without  any  injustice,  take  one  race  into  his  particular  favour,  to  be  his  peculiar 
people,  or  reject  them,  as  he  thought  fit;  does,  in  this  verse,  apply  it  to  the 
subject  in  hand,  viz.  the  casting  off  the  Jewish  nation,  whereof  he  speaks  here  in 
terms  that  plainly  make  a  parallel  between  this  and  his  dealing  with  the  Egyp- 
tians, mentioned  ver.  17,  and,  therefore,  that  story  will  best  explain  this  verse, 
that  thence  will  receive  its  full  light.     For  it  seems  a  somewhat  strange  sort  of 
reasoning,  to  say,  God,  to  show  his  wrath,  endured  with  much  long-sufferinp; 
tho«e  who  deserved  his  wrath,  and  were  fit  for  destruction.     But  he  that  will 
read  in  Exodus  God's  dealing  with  Pharaoh  and  the  Egyptians,  and  how  God 
passed  over  provocation  upon  provocation,  and  patiently  endured  those  who,  by 
their  first  refusal,  nay  by  their  former  cruelty  and  oppression  of  the  Israelites,  de- 
served his  wrath,  and  were  fitted  for  destruction,  that,  in  a  more  signal  vengeance 
on  the  Egyptians,  and  glorious  deliverance  of  the  Israelites,  he  might  show  his 
power,  and  make  himself  be  taken  notice  of,  will  easily  see  the  strong  and  easy 
Rense  of  this  and  the  following  verse. 
23  »Kai;'v«,  "And  that;"  the  Vulgate  has  not   "and:'    there  are  Greek   mss. 
that  justify  that  omission,  as  well  as  the  sense  of  the  place,  which  is  disturbed  by 
the  conjunction  "  and."     For  with  that  reading  it  runs  thus  :  "  and  God,  that 
he  might  make  known  the  riches  of  his  glory,"  &c.     A  learned  paraphiast,  both 
against  the  grammar  and  sense  of  the  place,  by  his  own  authority  adds,      showed 
mercy  "  where  the  sacred  Scripture  is  silent,  and  says  no  such  thing,  by  which 
we  may  make  it  say  any  thing.    If  a  verb  were  to  be  inserted  here,  it  is  evident 


344  Roinans.  Chap.  IX. 

TEXT. 

24  Even  us,  whom  he  hath  called,  not  of  the  J^ws  only,  but  also  of  the 
Gentiles? 

25  As  he  saith  also  in  Osee,  I  will  call  them  my  people,  which  were 
not  my  people ;  and  her  beloved,  which  was  not  beloved. 

26  And  it  shall  come  to  pass,  that  in  tl)e  place  where  it  was  said  unto 
them.  Ye  are  not  my  people  ;  there  shall  they  be  called  the  children 
of  the  living  God. 

■27  Esaias  also  crieth  concerning  Israel,  Though  the  number  of  the  chil- 
dren of  Israel  be  as  the  sand  of  the  sea,  a  remnant  shall  be  saved ; 


PARAPHRASE. 

known  the  riches  of  his  glory  ^,  on  those  whom,  being  ob- 

24  jects  of  his  mercy,  he  had  before  prepared  to  glory,  Even  us 
Christians,  whom  he  hath  also  called,  not  only  of  the  Jews, 

25  but  also  of  the  Gentiles  ?  As  lie  hath  declared  in  Osee  :  "  I 
will  call   them  my  people  who  were  not   my   people;  and 

26  her  beloved,  who  was  not  beloved.  And  it  shall  come  to 
pass,  that  in  the  place  where  it  was  said  unto  them.  Ye 
are  not  my  people ;  there  shall  they  be  called  the  children 

27  of  the  living  God."  Isaiah  crieth  also,  concerning  Israel, 
*'  Though  the  number  of  the  children  of  Israel  be  as  the 


NOTES. 

it  must,  seme  way  or  other,  answer  to  "  endured,"  in  the  foregoing  verse  :  but 
such  an  one  will  not  be  easy  to  be  found,  that  will  suit  here.  And,  indeed, 
there  is  no  need  of  it,  for,  "and"  being  left  out,  the  sense,  suitably  to  St. 
Paul's  argument  here,  runs  plainly  and  smoothly  thus  :  "  What  have  you,  Jews, 
to  complain  of,  for  God's  rejecting  you  from  being  any  longer  his  people  ?  and 
giving  you  up,  to  be  over-run  and  subjected  by  the  Gentiles?  and  his  taking 
them  in,  to  be  his  people,  in  your  room  ?  He  has  as  much  power  over  the  na- 
tions of  the  earth,  to  make  some  of  them  mighty  and  tlourishing,  and  others 
mean  and  weak,  as  a  potter  has  over  his  clay,  to  make  what  sort  of  vessels  he 
pleases  of  any  part  of  it.  This  you  cannot  deny.  God  might,  from  the  be- 
ginning, have  made  you  a  small,  neglected  people  :  but  he  did  not.  He  made 
you  the  posterity  of  Jacob,  a  greater  and  mightier  people  than  the  posterity 
of  his  elder  brother  Esau,  and  made  you  also  his  own  people,  plentifully  provided 
for  in  the  land  of  promise.  Nay,  when  your  frequent  revolts  and  repeated 
provocations  had  made  you  fit  for  destruction,  he  with  long-suffering  forbore  you, 
that  now,  under  the  Gospel,  executing  his  wrath  on  you,  he  might  manifest  his 
glory  on  us,  whom  he  hath  called  to  be  his  people,  consisting  of  a  small  remnant 
x)f  Jews,  and  of  converts  out  of  the  Gentiles,  whom  he  had  prepared  for  this 
glory,  as  he  had  foretold  by  the  prophets  Hosea  and  Isaiah."  This  is  plainly  St. 
Paul's  meaning,  that  God  dealt,  as  is  described,  ver.  22,  with  the  Jews,  that  he 
might  manifest  his  glorv  on  the  Gentiles  j  for  so  he  declares  over  and  over  again, 
chap.  xi.  ver.  11,  12,  15,  19,20,28,30. 

»  "  Make  known  the  riches  of  his  glory  on  the  vessels  of  mercy."  St.  Paul  in  a 
parallel  place,  Col.  i.  has  so  fully  explained  these  words,  that  he  that  will  read 
vtr.  27  of  that  chapter,  with  the  context  there,  can  be  in  no  manner  of  doubt 
what  St.  Paul  mcan^  Ik  jc. 


Chap.  IX.  Romans.  345 

TEXT. 

28  Foi*  he  will  finish  the  work,  and  cut  it  short  in  righteousness:  be- 
cause a  sliort  work  will  the  Lord  make  upon  the  earth. 

29  And  as  Esaias  said  before.  Except  the  Lord  of  Sabaoth  had  left'us 
a  seed,  we  had  been  as  Sodoma,  and  been  made  like  unto  Goniorrha. 

30  What  shall  we  say  then  ?  That  the  Gentiles,  which  followed  not  after 
righteousness,  have  attained  to  righteousness,  even  the  righteousness 
which  is  of  faith. 

31  liut  Israel,  which  followed  after  the  law  of  righteousness,  hath  not 
attained  to  the  law  of  righteousness. 

32  Wherefore  }  Because  they  sought  it  not  by  faith,  but  (as  it  were)  by 
the  works  of  the  law  :  for  they  stumbled  at  that  stumbling-stone  j' 

PARAPHRASE. 
sand  of  the  sea,  yet  it  is  but'^  a  remnant  that  shall  be  saved. 

28  For  the  Lord,  finishing  and  contracting  the  account  in 
righteousness,   shall   make   a  short  or   small   remainder "  in 

29  the  earth."  And,  as  Isaiah  said  before,  "  Unless  the  Lord  of 
hosts  had  left  us  a  seed*^,  we  had  been  as  Sodom,  and  been 
made   like  unto    Gomorrah ;"    we   had   utterly   been    extir- 

30  pated.  What  then  remains  to  be  said  but  this  ?  That  the 
Gentiles,  who  sought  not  after  righteousness,  have  obtained  the 
righteousness  which  is  by  faith,  and  thereby  are  become  the 

31  people  of  God  ;  But  the  children  of  Israel,  who  followed 
the  law,  which  contained  the  rule  of  righteousness,  have  not 
attained  to  that  law  whereby  righteousness  is  to  be  attained, 
i.  e.  have  not  received  the  Gospel ",  and  so  are  not  the  people 

32  of  God.     How  came  they  to  miss  it  .'*  Because  they  sought 

NOTES. 

27  '*  "But  a  remnant."  There  needs  uo  more  but  to  read  the  text,  to  see  this  to  be 
the  nieanint;. 

28  <=  Aoyov  o-uv7i7//7j/ifvoi/ oToi)5  0-£i ;  "Shall  make  a  contracted,  or  little  account,  or 
overplus,"  a  metaphor  taken  from  an  account,  wherein  the  matter  is  so  order- 
ed, that  the  overplus,  or  remainder,  standing  still  upon  the  account,  is  very 
little. 

29  ''  "  A  seed,"  Isaiah  i.  9.     The  words  are,  "  a  very  small  remnant." 

31  *  See  chap.  x.  3,  and  xi.  6,  7.  The  apostle's  design,  in  this  and  the  following 
chapter,  is  to  show  the  reason,  why  the  Jews  were  cast  off  from  being  the 
people  of  God,  and  the  Gentiles  admitted.  From  whence  it  follows,  that  by 
"  attaining  to  righteousness,  and  to  the  law  of  righteousness,"  here,  is  meant 
not  attaining  to  the  righteousness,  which  puts  particular  persons  into  the  state  of 
justification  and  salvation  ;  but  the  acceptance  of  that  law,  the  profession  of  that 
religion,  wherein  that  righteousness  is  exhibited ;  which  profession  of  that,  which 
is  now  the  only  true  religion,  and  owning  ourselves  under  that  law,  which  is 
now  solely  the  law  of  God,  puts  any  collective  body  of  men  into  the  state  of 
being  the  people  of  God.  For  every  one  of  the  Jews  and  Gentiles,  that  "  at- 
tained to  the  law  of  righteousness,  or  to  righteousness,"  in  the  sense  St.  Paul 
speaks  here,  i.  e.  became  a  professor  of  the  Christian  religion,  did  not  attain  to 
eternal  salvation.  In  the  same  sense  must  chap.  x.  3,  and  xi.  7,  8,  be  under- 
stood. 


346  Rojnans,  Chap.  X. 

TEXT. 
33  As  it  is  written.  Behold,  I  lay  in  Sion  a  stumbling-stone,  and  rock  oi 

offence :  and  whosoever  believeth  on  him  shall  not  be  ashamed. 
X.   1   Brethren,  nij'  heart's  desire  and  prayer  to  God  for  Israel  is,  that 
they  might  be  saved. 

2  For  I  bear  them  record  that  they  have  a  zeal  of  God,  but  not  accord- 
ing to  knowledge. 

3  For  they  being  ignorant  of  God's  righteousness,  and  going  about 
to  establish  their  own  righteousness,  have  not  submitted  themselves 
imto  the  righteousness  of  God. 

4  For  Christ  is  the  end  of  the  law,  for  righteousness,  to  every  one  that 
believeth. 

5  For  Moses  describeth  the  righteousness  ■which  is  of  the  law,  That 
the  man  which  doth  these  things  shall  live  by  them. 

6  But  the  righteousness  which  is  of  faith  speaketh  on  this  wise.  Say 
not  in  thine  heart,  Who  shall  ascend  into  heaven  ?  (that  is,  to  bring 
Christ  down  from  above  :) 

PARAPHRASE. 

not  to  attain  it  by  faith ;  but  as  if  it  were  to  be  obtained  by 
the  works  of  the  law.     A  crucified  iMessiah  was  a  stumbling- 

33  block  to  them  * ;  and  at  that  they  stumbled,  As  it  is  written, 
"  Behold,  I  lay  in  Sion  a  stumbling-block,  and  a  rock  of 
offence  :    and    whosoever    believeth    in    him,    shall    not   be 

X.  1  ashamed.""     Brethren,    my   hearty    desire    and   prayer   to 

2  God  for  Israel  is,  that  they  may  be  saved.  For  I  bear  them 
witness  that  they  are  zealous  s,  and  as  they  think  for  God  and 
his  law  ;  but  their  zeal  is  not  guided  by  true  knowledge : 

3  For  they,  being  ignorant  of  the  righteousness  that  is  of  God, 
viz.  That  righteousness  whicli  he  graciously  bestows  and 
accepts  of;  and  going  about  to  establish  a  righteousness  of 
their  ov,'n,  which  they  seek  for  in  their  own  performances ; 
have  not  brought  themselves  to  submit  to  the  law  of  the  Gospel, 
wherein  the  righteousness  of  God,  ?'.  e.  righteousness  by  faith, 

4  is  offered.  For  the  end  of  the  law  '^  was  to  bring  men  to 
Christ,   that,  by   believing   in   him,   every  one  that  did    so 

5  might  be  justified  by  faith  ;  For  Moses  describeth  the  righte- 
ousness, that  was  to  be  had  by  the  law,  thus  :  "  That  the 
man  which  doth  the  things  required  in   the  law  shall  have 

G  fife  thereby."  But  the  righteousness,  which  is  of  faith, 
speaketh  after  this  manner  :  "  Say  not  in  thine  heart,  Who 
shall  ascend  into  heaven  2"  that  is,  to  bring  down  the  Mes- 
siah from  thence,  whom  we  expect  personally  here  on  earth 

NOTES. 

32  ""See  1  Cor.  i.23. 

2  8  This  their  zeal  for  God,  see  descriljed,  Acls  xxi.  27 — 31,  and  xxii.  3. 
4  '>  See  Gal.  iii.  2A. 


Chap.  X.  Romans,  347 

TEXT. 

7  Or^  Who  shall  descend  into  the  deep  ?  (that  is,  to  bring  up  Christ 

again  from  the  dead.) 
b  But  M  hat  saith  it  ?  The  word  is  nigh  thee,  even  in  thy  mouth,  and 

in  thy  heart :  tliat  is,  the  word  of  faith,  wliich  we  preach  ; 
9  That  if  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt 


PARAPHRASE. 

7  to  deliver  us  ?  "  Or  who  shall  descend  into  the  deep  .'^"  i.  e. 
to  bring  up  Christ  again  from  the  dead,  to  be  our  Saviour. 
You  mistake  the  deliverance  you  expect  by  the  Messiah :  there 
needs  not  the  fetching  him  from  the  other  world,  to  be  present 

8  with  you  :  The  deliverance  by  him  is  a  deliverance  from 
sin,  that  you  may  be  made  righteous  by  faith  in  him,  and  that 
speaks  thus :  "  The  word  is  nigh  thee,  even  in  thy  mouth,  and 
in  thy  heart ;""  that  is,  the  word  of  faith,  or  the  doctrine  of  the 

9  Gospel,  which  we  preach ',  viz.  "  If  thou  shalt  confess  with  "  thy 
mouth  ''j"  i.  e.  openly  own  Jesus  the  Lord,  i.  e.  Jesus  to  be  the 

NOTES. 

8  'St.  Paul  harl  told  them,  ver.  4,  that  the  end  of  the  law  was  to  bring  them  to 
life,  by  faith  in  Christ,  that  they  might  be  justified,  and  so  be  saved.  To  con- 
vince them  of  this,  he  brings  three  verses  out  of  the  book  of  the  law  itself,  de- 
claring that  the  way  to  life  was  by  hearkening  to  that  word,  which  was  ready 
in  the  mouth  and  in  their  heart,  and  tliat,  therefore,  they  had  no  reason  to  reject 
Jesus  the  Christ,  because  he  died  and  was  now  removed  into  heaven,  and  was 
remote  from  them  ;  their  very  law  proposed  life  to  them,  by  something  nigh 
them,  that  might  lead  them  to  their  deliverer  :  by  words  and  doctrines,  that 
might  be  always  at  hand,  in  their  mouths  and  in  their  hearts,  and  so  lead  them 
to  Christ,  i.  e.  to  thai  faith  in  him,  which  the  apostle  preached  to  them  :  I  sub- 
mit to  the  attentive  reader,  whether  this  be  not  the  meaning  of  this  place. 

9  ^  The  expectation  of  the  Jews  was,  that  the  Messiah,  who  was  promised 
them,  was  to  be  their  deliverer,  and  so  far  were  they  in  the  right.  But  that, 
which  they  expected  to  be  delivered  from,  at  his  appearing,  was  the  power  and 
dominion  of  strangers.  Wiien  our  Saviour  came,  their  reckoning  was  up;  and 
the  miracles  which  Jesus  did  concurred  to  persuade  them  that  it  was  he:  but 
his  obscure  birth,  and  mean  appearance,  suited  not  with  that  power  and  splen- 
dour, they  had  fancied  to  themselves,  he  should  come  in.  This,  with  his  de- 
nouncing to  them  the  ruin  of  their  temple  and  state  at  hand,  set  the  rulers  against 
him,  and  held  the  body  of  the  Jews  in  suspense  till  his  crucifixion,  and  that  gave 
a  full  turn  of  their  minds  from  him.  They  had  figured  him  a  mighty  prince, 
at  the  head  of  their  nation,  setting  them  free  from  all  foreign  power,  and  them- 
selves at  ease,  and  happy  under  his  glorious  reign.  But  when  at  the  passover 
the  whole  people  were  witnesses  of  his  death,  they  gave  up  all  thought  of  deli- 
verance by  him.  He  was  gone,  they  saw  him  no  more,  and  it  was  past  doubt  a 
dead  man  could  not  be  the  Messiah,  or  deliverer,  even  of  those  who  believed 
him.  It  is  against  these  prejudices,  that  what  St.  Paul  says,  in  this  and  the  three 
preceding  verses,  seems  directed,  wherein  he  teaches  them,  that  there  was  no  need 
to  fetch  the  Messiah  out  of  heaven,  or  out  of  the  grave,  and  bring  him  personally 
among  them.  For  the  deliverance  he  was  to  work  for  them,  the  salvation  by 
him  was  salvation  from  sin,  aud  coadeuination  for  that :  and  that  was  to  be  had 


348  Romans.  Chap.  X. 

tp:xt. 
believe  in  tliiiie  heart  that  Gotl  hath  raised  him  from  the  dead, 
thou  shalt  be  saved. 

10  For  with  the  heart  niau  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation. 

1 1  For  the  Scripture  saith.  Whosoever  believeth  on  him  shall  not  be 
ashamed. 

1 2  For  there  is  no  difference  between  the  3ev:  and  the  Greek :  for  the 
same  Lord  over  all  is  rich  mito  all  that  call  upon  him. 

13  For  whosoever  shall  call  upon  the  name  of  the  Lord  shall  be  saved. 

PARAPHRASE. 
Messiah,  th}-  Lord,  and  shalt  beheve  in  thy  heart  that  God 
hath  raised  liim  from  the  dead ',  otherwise  he  cannot  be  be- 

10  heved  to  be  the  jSlessiah,  thou  shalt  be  saved.  It  was  not  for 
nothing  that  ]Moses,  in  the  place  above  cited,  mentioned  both 
heart  and  mouth  ;  there  is  use  of  both  in  the  case.  For  with 
the  heart  man  believetli  unto  righteousness,   and   with   the 

11  mouth  confession"'  is  made  unto  salvation.  For  the  Scripture 
saith,  "  AVhosoever  believeth  on  him  shall  not  be  ashamed  :" 

12  shall  not  repent  his  having  believed,  and  owning  it.  The 
Scripture  saith.  Whosoever,  for  in  this  case  there  is  no  di- 
stinction of  Jew  and  Gentile.  For  it  is  he,  the  same  who  is 
Lord  of  them  all,  and  is  abundantly  bountiful  to  all  that  call 

13  upon  him.     For  whosoever  shall  call"  upon  his  name  shall 

NOTES, 
by  barely  believing  and  owning  him  to  be  the  Messiah,  their  King,  and  that  he 
was  raised  from  the  dead  ;  by  tl)is  tliey  would  be  saved,  without  his  personal 
presence  amongst  tlicn). 

'"Raised  him  from  the  dead."  The  doctrine  of  the  Lord  Jesus  being  raised 
from  the  dead  is  certainly  one  of  the  most  fundamental  articles  of  the  Christiao 
religion  ;  but  yet  there  seems  another  reason  why  St.  Paul  here  annexes  salva- 
tion to  the  belief  of  it,  which  may  be  found  ver.  7,  where  he  teaches  that  it  was 
not  necessary  for  their  salvation  that  they  should  have  Christ  out  of  his  grave 
]>crsonally  present  amongst  them  ;  and  here  he  gives  them  the  reason,  because 
if  tliey  did  but  own  him  for  their  Lord,  and  believe  that  he  was  raised,  that 
sufficed,  they  should  be  saved. 

10  ™  Believing,  and  an  open  avowed  professioa  of  the  Gospel,  are  required  by  our 
Saviour,  Mark  xvi.  16. 

13  "  Whosoever  hath  with  care  looked  into  St.  Paul's  writings  must  own  him  to  be  a 
close  reasoner,  that  argues  to  the  point ;  and  therefore  if,  in  the  three  pre- 
ceding verses,  he  requires  an  open  profession  of  the  Gospel,  I  cannot  but  think 
that  "  all  that  call  upon  him,"  ver.  12,  signifies  all  that  are  open,  professed 
Christians  ;  and  if  this  be  the  meaning  "  of  calling  upon  him,"  ver.  12,  it  is 
plain  it  must  be  the  meaning  "  of  calling  upon  his  name,"  ver.  13  ;  a  phrase  not 
very  remote  from  "  naming  his  name,"  which  is  used  by  St.  Paul  for  professing 
Christianity,  2  Tim.  ii.  19.  If  the  meaning  of  the  prophet  Joel,  from  whom 
these  words  are  taken,  be  urged,  I  shall  only  say  that  it  will  be  an  ill  rule  for 
interpreting  St.  Paul,  to  tie  up  his  use  of  any  text  he  brings  out  of  the  Old  Testa- 
ment, to  that  wliich  is  taken  to  be  the  meaning  of  it  there.    We  need  go  uo  farther 


Chap.  X.  Rovians.  34.a 

TEXT. 

14  How  tbbn  shall  thev  call  on  him  in  whom  they  have  not  believed  ? 
and  how  shall  thev  believe  iu  him  of  whom  they  have  not  heard  ? 
and  how  shall  thev  hear  without  a  preacher  ? 

15  And  how  shall  thev  preach,  except  they  be  sent?  as  it  is  yitten. 
How  beautiful  are  the  feet  of  them  that  preach  the  Gospel  of  peace, 
and  bring  glad  tidings  of  good  things !  .         •  i     t      i 

16  But  they  liave  not  all  obeyed  the  Gospel.  For  Esaias  saith,  l.ord, 
who  hath  believed  our  report  ? 

PARAPHRxVSE. 

14  be  saved.  But  how  shall  they  call  upon  him  on  whom  they 
have  not  believed  ?  And  how  shall  they  believe  on  hmi  of 
whom  they  have  not  heard  ?  And  how  shall  they  hear  with- 

15  out  a  preacher  ?  And  how  shall  they  preach,  except  they  bo 
sent"?  As  it  is  written,  ''How  beautiful  are  the  feet  ot 
them    that   preach    the    Gospel   of  peace,    and   bring   glad 

16  tidintrs  of  good  things  !^'  But  though  there  be  messengers 
sentlrom  God  to  preach  the  Gospel,  yet  it  is  not  to  be 
expected  that  all  should  receive  and  obey  it  p.  For  Isaiah 
hath  foretold  that  they  should  not,  saying,  "  Lord,  who  hath 

NOTES, 
for  an  example  than  the  6th,  /th,  aud  8th  verses  of  this  chapter,  wluch  I  deshe  any 
one  to  read  as  they  stand,  Deut.  sxx.  11-14,  and  see  whether  St.  Paul  uses 
them  here  in  the  same  sense. 

15  o  St.  Paul  is  careful  every  wliere  to  keep  himself,  as  well  as  possibly  he  can,  in 
the  minds  and  fair  esteem  of  his  brethren  the  Jews  :  may  not  tlieretore  this, 
with  the  two  foregoing  verses,  be  understood  as  an  apology  to  them  foi-pro- 
fesMnff  himself  an  apostle  of  the  Gentiles,  as  he  does  by  the  tenour  of  this 
epistle,  and  in  the  next  chapter,  in  words  at  length,  ver.  13  ?  In  this  chapter, 
ver  12  he  had  showed  that  both  Jews  and  Greeks,  or  Gentiles,  were  to  be 
saved  only  by  receiving  the  Gospel  of  Christ ;  and  if  so,  it  was  necessary  that 
somebody  should  be  sent  to  teach  it  them,  and  therefore  the  Jews  had  no  reason 
to  be  angry  with  anv  that  was  sent  on  that  employment.  .    ,     r 

16  f  "  But  thev  have  not  all  obeved."  This  seems  an  objection  ot  the  Jews  to 
what  St.  Paul  had  said,  which  he  answers  in  this  aud  the  following  verse.  The 
objection  and  answer  seem  to  stand  thus  :  You  tell  us  that  you  are  sent  from 
Got!  to  preach  the  Gospel ;  if  it  be  so,  how  comes  it  that  all  that  have  heard 
have  not  received  and  obeyed  ;  aud  since,  according  to  what  you  would  insinuate, 
the  messengers  of  good  tidings  (which  is  the  import  of  evangelion,  in  Greek, 
and  Gospel,  in  Enelish  i  were  so  welcome  to  them  ?  To  this  he  answers  out  ot 
Isaiah,  that  the  messengers  sent  from  God  were  not  believed  by  all.  But  from 
those  words  of  Isaiah  he  draws  an  inference  to  contirm  the  argument  he  wjs 
upon,  viz.  that  salvation  conieth  by  hearing  and  believing  the  word  of  God.  He 
had  laid  it  down,  ver.  8,  that  it  was  by  their  having  fiux  w!r^u>;,  "  the  word  of 
faith,"  nigh  them,  or  present  with  them,  and  not  by  the  bodily  presence  of  their 
deliverer  amongst  them  that  they  were  to  be  saved.  This  f  V, ."  ^^ord,  he 
teUs  them,  ver.  17,  is  by  preaching  brought  to  be  actually  present  with  them  and 
the  Gentiles ;  so  that  it  was  their  own  fault  if  they  believed  it  not  to  sal- 
vation. 


350  Roma7is.  Chap.  X. 

TEXT. 

17  So  then  faith  cometh  by  hearing,  and  hearing  by  tlie  word  of  God. 

18  But  I  say.  Have  they  not  heard?  Yes,  verily,  their  sound  went 
into  all  tile  earth,  and  their  words  unto  the  ends  of  the  world. 

1 9  But  I  say.  Did  not  Israel  know  ?  First  Moses  saith,  I  will  provoke 
you  to  jealousy  by  them  that  are  no  people,  and  by  a  foolish  nation 
I  will  anger  you. 

20  But  Esaias  is  very  bold,  and  saith,  I  was  found  of  them  that  sought 
me  not ;  I  was  made  manifest  unto  them  that  asked  not  after  me. 

21  But  to  Israel  he  saith.  All  day  long  have  I  stretched  forth  my  hands 
unto  a  disobedient  and  gainsaying  people. 

PARAPHRASE. 

17  believed  our  report  ?"  That  which  we  may  learn  from  thence 
is,  that  faith  cometh  by  hearing,  and  hearing  from  the  word 
of  God,  i.  e.  the  revelation  of  the  Gospel  in  the  writings  of 
the  sacred  Scriptures,  communicated  by  those  whom  God 
sends  as  preachers  thereof,  to  those  who  are  ignorant  of  it ; 
and  there  is  no  need  that  Christ  should  be  brought  down 
from  heaven  to  be  personally  with  you,  to  be  your  Saviour. 

18  It  is  enough  that  both  Jews  and  Gentiles  have  heard  of  him, 
by  messengers,  whose  voice  is  gone  out  into  the  whole  earth, 
and  words  unto  the  ends  of  the  world,  far  beyond  the  bounds 
of  Judea. 

19  But  I  ask,  Did  not  Israel  know  i  this,  that  the  Gentiles  were 
to  be  taken  in,  and  made  the  people  of  God  ?  First  Moses 
tells  it  them  from  God,  Avho  says,  "  I  will  provoke  you  to 
jealousy  by  them  who  are  no  people ;  and  by  a  foolish  nation 

20  I  will  anger  you.  But  Isaiah  declares  it  yet  much  plainer  in 
these  words  :  "  I  was  found  of  them  that  sought  me  not ;  I 

21  was  made  manifest  to  them  that  asked  not  after  me.""  And  to 
Israel,  to  show  their  refusal,  he  saith  :  "All  day  long  have  I 
stretched  forth  my  hands  unto  a  disobedient  and  gainsaying 
people." 

NOTE. 

19  ^  "  Did  not  Israel  know  ?"  In  this  and  the  next  verses  St.  Paul  seems  to  sup- 
po.se  a  reasoning  of  the  Jews  to  this  purpose,  viz.  that  they  did  not  deserve  to 
be  cast  off,  because  they  did  not  know  that  the  Gentiles  were  to  be  admitted, 
and  so  might  be  excused,  if  tliey  did  not  embrace  a  religion  wlierein  tliey  were 
to  mix  with  the  Gentiles ;  and  to  this  he  answers  in  the  following  verses. 


Chap.  XI.  Romans,  3.31 

SECTION  IX. 

CHAPTER  XI.   1— 3G. 

CONTENTS. 

The  apostle  in  this  chapter  goes  on  to  show  the  future  state  of 
the  Jews  and  Gentiles  in  respect  of  Christianity,  viz.  that  though 
the  nation  of  the  Jews  were  for  their  unbelief  rejected,  and  the 
Gentiles  taken  in  their  room  to  be  the  people  of  God,  yet  there 
were  a  few  of  the  Jews  that  believed  in  Christ,  and  so  a  small 
remnant  of  them  continued  to  be  God's  people,  being  incorporated, 
with  the  converted  Gentiles,  into  the  Chiistian  church.  But  they 
shall,  the  whole  nation  of  them,  when  the  fulness  of  the  Gentiles 
is  come  in,  be  converted  to  the  Gospel,  and  again  be  restored  to 
be  the  people  of  God. 

The  apostle  takes  occasion  also,  from  God's  having  rejected  the 
Jews,  to  warn  the  Gentile  converts  that  they  take  heed  ;  since,  if 
God  cast  off  his  ancient  people,  the  Jews,  for  their  unbelief,  the 
Gentiles  could  not  expect  to  be  preserved  if  they  apostatized  from 
the  faith,  and  kept  not  firm  in  their  obedience  to  the  Gospel. 

TEXT. 

1  I  say  then.  Hath  God  cast  away  his  people  }  God  forbid  !  For  I 
alsf)  am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of 
Benjamin. 

2  God  hath  not  cast  away  his  people  which  he  foreknew.  Wot  ye 
not  what  the  Scripture  saith  of  Elias .''  how  he  maketh  intercession  to 
God  against  Israel,  saying, 

PARAPHRASE. 

1  I  say,  then,  *'  Has  ^  God  wholly  cast  away  his  people,  the 
Jews,  from  being  his  people.''"  By  no  means;  for  I  my- 
self am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of 

2  Benjamin.  God  hath  not  utterly  cast  off  his  people,  whom 
he  formerly  owned '%  with  so  peculiar  a  respect.  Know  ye 
not  what  the  Scripture   saith  concerning  Elijah  ?     How  he 

NOTES. 

1  •  This  is  a  question  in  tlie  person  of  a  Jew,  who  made  the  objections  in  the 
foregoing  chapttr,  and  coutiuuus  on  to  object  here. 

2  ''  See  chap.  viii.  29. 


35^  Roinans.  Chap.  XI. 

TEXT. 

3  Lord,  they  have  killed  th}'^  prophets,  and  digged  down  thine  altars  ; 
and  I  am  left  alone,  and  they  seek  my  life. 

4  But  what  saith  the  answer  of  God  unto  him  ?  I  have  reserved  to 
myself  seven  thousand  men,  who  have  not  bowed  the  knee  to  the 
image  of  Baal. 

5  Even  so  tlien  at  this  present  time  also  there  is  a  remnant,  accord- 
ing to  the  election  of  grace. 

6  And  if  by  grace,  then  is  it  no  more  of  works :  otherwise  grace  is  no 


PARAPHRASE. 

?)  complained  to  tlie  God  of  Israel  in  these  words:  '"Lord, 
they  have  killed  thy  prophets,  and  have  digged  down  thine 
altars,   and   ol"  all    that    worshipped   thee  1  alone   am   left, 

4  and  they  seek  my  hfe  also."  But  what  saith  the  answer  of 
God  to  him  ?  "  I  have  reserved  to  myself  seven  thousand 
men,  w^ho  have  not  bowed  the  knee   to  Baal  '^,"  i.  c.  have 

5  not  been  guilty  of  idolatry.  Even  so  at  this  time  also  there 
is  a  remnant  reserved  and  segregated,  by  the  favour  and  free 

C  choice  of  God.  Which  reservation  of  a  remnant,  if  it  be  by 
grace  and  favour,  it  is  not  of  w-orks*^,  for  then  grace  would 
not  be  grace.  But  if  it  were  of  works,  then  is  it  not  grace. 
For  then  work  would  not  be  work,  i.  e.  work  gives  a  right. 


NOTES. 

<=  "  Baal"  and  Baalim  were  the  names  whereby  the  false  cods  and  idols  wliich  tlie 
heathens  worshipped  were  signified  in  sacred  Scripture;  see  Judges  ii.  11 — 13. 
Hos.  xi.  2. 

•<  "  It  is  not  of  works."  Tiiis  exclusion  of  works  seems  to  be  mistaken  by 
those,  who  extend  it  to  all  manner  of  difference  in  the  person  chosen,  from  those 
that  were  rejected  ;  for  such  a  choice  as  that  excludes  not  grace  in  the  chooser, 
but  merit  in  the  chosen.  For  it  is  plain  that  by  works  here  St.  Paul  means  merit, 
as  is  evident  also  from  chap.  iv.  2 — A.  The  law  required  complete,  perfect 
obedience  :  he  that  performed  that  had  a  right  to  the  reward ;  but  he  that 
failed  and  came  short  of  that  had  by  the  law  no  right  to  any  thing  but  death. 
And  so  the  Jews,  being  all  sinners,  God  might,  without  injirfetice,  have  cast 
them  all  off;  none  of  them  could  plead  a  right  to  his  favour.  If  therefore  he  chose 
out  and  reserved  any,  it  was  of  mere  grace,  though  in  his  choice  he  preferred 
those  who  were  the  best  disposed  and  most  inclined  to  his  service.  A  whole 
province  revolts  from  their  prince,  and  takes  arms  against  him  ;  he  resolves  to 
pardon  some  of  them.  This  is  a  purpose  of  grace.  He  reduces  them  under  his 
power,  and  then  chooses  out  of  them,  as  vessels  of  mercy,  those  that  lie  finds 
least  infected  with  malice,  obstinacy,  and  rebellion.  This  choice  neither  voids 
nor  abates  his  purpose  of  grace  ;  that  stands  firm  ;  but  only  executes  it  so,  as 
may  best  comport  with  his  wisdom  and  goodness.  And,  indeed,  without  some 
regard  to  a  difference  in  the  things  taken  from  those  that  are  left,  I  i\o  not  see 
how  it  can  be  called  choice.  A  handful  of  pebbles,  for  example,  may  be  taken 
out  of  a  heap  ;  they  are  taken  and  separated,  indeed,  from  the  rest ;  but  if  it  be 
without  any  regard  to  any  difference  in  them  from  others  rejected,  I  doubt 
whether  any  body  can  call  them  chosen. 


Chap.  XI.  Romans.  S53 

TEXT, 
more  grace.     But  if  it  be  of  works,  then  is  it  no  more  grace :  other- 
wise work  is  no  more  work. 

7  What  then  ?  Israel  hath  not  obtained  that  which  he  seeketh  for ; 
but  the  election  hath  obtained  it,  and  the  rest  were  blinded  : 

8  According  as  it  is  written,  God  hath  given  them  the  spirit  of 
slumber,  eyes  that  the_v  should  not  see,  and  ears  that  they  should 
not  hear,  unto  this  day. 

9  And  David  saith,  Let  their  table  be  made  a  snare,  and  a  trap,  and 
a  stumbling-block,  and  a  recompense  unto  them  : 

10  Let  their  eyes  be  darkened,  that  they  may  not  see,  and  bovv  down 
their  back  ahvay. 

11  I  say  then,  Have  I  hey  stumbled  that  they  should  fall  ?  God  forbid  : 


p.araphrasp:. 
grace  bestows  the  favour,  where  there  is  no  right  to  it ;  so 
that  what  is  conferred  by  the  one  cannot  be  ascribed  to  the 

7  other.  How  is  it  then  ?  Even  thus,  Israel,  or  the  nation 
of  the  Jews,  obtained  not  what  it  seeks  %  but  the  election  ^, 
or  that  part  which  was  to  remain  God's  elect,  chosen 
people,  obtained  it,   but  the  rest  of  them   were   blinded  ^ : 

8  According  as  it  is  written  '\  "  God  hath  given  them  the 
spirit  of  slumber ;  eyes  that  they  should   not  see,  and  ears 

9  that  they  should  not  hear,  unto  this  day."  And  David 
saith ',  "  Let   their  table  be   made  a  snare  and  a  trap,  and 

10  a  stumbling-block,  and  a  recompense  unto  them  ;  Let  their 
eyes  be  darkened,  that  they  may  not  see,  and  bow  down 

11  their  back  alway."  What  then  do  I  say,  that  they 
have  so  stumbled,  as  to  be  fallen  past  recovery  ?  By  no 
means  :  but  this  I   say,   that  by  their   fall,  by  their  rejec- 


NOTES. 

7  e  <«  What  it  seeks,"  i.  e.  that  righteousness  wliereby  it  was  to  continue  the  peo- 
ple of  God  ;  see  chap.  ix.  31.  It  may  be  observed  that  St.  Paul's  discourse  beiiioj 
of  the  national  privilege  of  continuing  the  people  of  God,  he  speaks  here  and  all 
along  of  the  Jews  in  the  collective  terra  Israel.  And  .'■o  likewise  the  remnant, 
which  were  to  remain  his  people,  and  incor[)orate  with  the  convert  Gentiles 
into  one  body  of  Christians,  owning  the  dominion  of  the  one,  true  God,  in  the 
kingdom  he  had  set  up  under  his  Son,  and  owned  by  God  for  his  people,  he  calls 
the  election. 

^  "  Election,"  a  collective  appellation  of  the  part  elected,  which  in  other  places 
he  calls  remnant.  This  remnant,  or  election,  call  it  by  which  name  you  please, 
were  those  who  sought  righteousness  by  faith  in  Christ,  and  not  by  the  deeds  of 
the  law,  and  so  became  the  people  of  God,  tliat  people  which  he  had  chosen  to 
be  his. 
K  "  Blinded:"  see  2  Cor.  iii.  13—16. 

&  ••  '•  Written."     Isai.  xxix.  10,  and  vi.  9,  10. 

*J  '  "Saith."     Pjal.  Ixix.  22,  23. 

VOL.  VIII.  A  A 


354  Romans.  Chap.  XI. 

TEXT, 
but  rather  through  their  fall  salvation  is  come  unto  the  Gentiles, 
for  to  provoke  them  to  jealousy. 

12  Now  if  the  fall  of  them  be  the  riches  of  the  world,  and  the  diminish- 
ing of  them  the  riches  of  the  Gentiles  ;  how  much  more  their  fulness  ? 

13  For  I  speak  to  you.  Gentile^,  inasmuch  as  I  am  the  apostle  of  the 
Gentiles,  I  magnify  mine  office  : 

14  If,  by  any  means,  I  may  provoke  to  emulation  them  which  are  my 
flesh,  and  might  save  some  of  them. 

15  For  if  the  casting  away  of  them  be  the  reconciling  of  the  world, 
what  shall  the  receiving  of  them  be  but  life  from  the  dead  ? 

1 6  For  if  the  first  fruit  be  holy,  the  lump  is  also  holy  :  and  if  the  root 
be  holv,  so  are  the  branches. 


I'AIlAPHRASi:. 

tion  for  refusirioj  the  ^  Gospel,  the  privilege  of  becoming 
the  people  of  God,  by  receiving  the  doctrine  of  salvation, 
is  come  to  the  Gentiles,   to  provoke  the  Jews  to  jealousy. 

12  Now  if  the  fall  of  the  Jews  hath  been  to  the  enriching  of 
the  rest  of  the  world,  and  their  damage  an  advantage  to  the 
Gentiles,  by  letting  them  into  the  church,  how  much  more 
shall  their  completion  be  so,  when  their  whole  nation  shall  be 

13  restored  ?     This  I  say  to  you,  Gentiles,  forasmuch  as,  being 

14  apostle  of  the  Gentiles,  I  magnify '  mine  office  :  If,  by  any 
means,  I  may  provoke  to  emulation  the  Jews,  who  are  my 
own  flesh  and  blood,  and  bring  some  of  them  into  the  way  of 

15  salvation.  For  if  the  casting  them  off  be  a  means  of  recon- 
ciling the  world,  what  shall  their  restoration  be,  when  they 
are  taken  again  into  favour,  but  as  it  were  life  from  the  dead, 

16  which  is  to  all  mankind  of  all  nations  ?  For  if  the  first  fruits  "* 
be  holy"  and  accepted,  the  whole  product  of  the  year  is 
holy,  and  will  be  accepted.  And  if  Abraham,  Isaac,  and 
Jacob,  from  whom  the  Jewish  nation  had  their  original,  were 
holy,  the  branches  also,  that  sprang  from  this  root,  are  holy. 

NOTJiS. 

\\  ^  That  this  is  the  nieanine  of  "  fall"  here,  see  Acts  xiii.  46. 

13  '  St.  Paul  Tuagnified  his  office  of  apostle  of  the  Gentiles,  not  only  by  preachiucj 
the  Gospel  to  the  Gentiles,  hnt  in  assuring  them  farther,  as  he  does,  ver.  12, 
that  when  the  nation  of  the  Jews  shall  be  restored,  the  fulness  of  the  Gentiles 
shall  also  come  in. 

16  ""  These  allusions  the  apostle  makes  use  of  here  to  show  that  the  patriarchs, 
the  root  of  the  Jewish  nation,  being  accepted  by  God,  and  the  few  Jewish  con- 
verts, which  at  first  entered  into  the  Christian  church,  beinc;  also  accepted  by 
God,  are  as  it  were  first  fruits,  or  pledges,  that  God  will  in  due  time  admit  the 
whole  nation  of  the  Jews  into  his  visible  church,  to  be  his  peculiar  people  again. 
"  "  Holy :"  by  holy  is  liere  meant  that  relative  holiness,  whereby  any  thing  hath 
an  appropriation  to  God. 


Chap.  Xr.  Romans.  ^^-^ 

TEXT. 

17  And  if  some  of  the  branches  be  broken  off,  and  thou,  being  a  wild 
olive-tree,  wert  graffed  in  amongst  them,  and  with  them  partakest 
of  the  root  and  fiitness  of  tlie  olive-tree  ; 

18  Boast  not  against  the  branches  :  but  if  thou  boast,  tliou  bcarest  not 
the  root,  but  the  root  thee. 

19  Thou  wilt  say  then.  The  branches  were  broken  off,  that  I  might  be 
graffed  in. 

20  Well :  because  of  unbelief  they  were  broken  off,  and  thou  standest 
by  faith.     Be  not  high-minded,  but  fear. 

2 1  For  if  God  spared  not  the  natural  branches,  take  heed  lest  he  also 
spare  not  thee. 

22  Behold,  therefore,  the  goodness  and  severity  of  God :  on  them  which 


PARAPHRASE. 

17  If  then  some  of  the  natural  branches  were  broken  off:  il 
some  of  the  natural  Jews,  of  the  stock  of  Israel,  were  broken 
off  and  rejected,  and  thou,  a  heathen  of  the  wild  Gentile  race, 
wert  taken  in,  and  ingrafted  into  the  church  of  God  in  their 
room,  and  there  partakest  of  the  blessings  promised  to  Abra- 

18  ham  and  his  seed;  Be  not  so  conceited  of  thyself  as  to  show- 
any  disrespect »  to  the  Jews.  If  any  such  vanity  possesses 
thee,  remember  that  the  privilege  thou  hast,  in  being  a  Chri- 
stian, is  derived  to  thee  from  the  promise  made  to  Abraham 
and  his  seed,  but  nothing  accrues  to  Abraham  or  his  race 

19  by  any  thing  derived  from  thee.       Thou  wilt  perhaps  say, 

20  "  The  Jews  were  rejected  to  make  w^ay  for  me."  Well,  let 
it  be  so :  but  remember  that  it  was  because  of  unbelief  that  they 
were  broken  off,  and  that  it  is  by  faith  alone  that  thou  hast 
obtained,  and  must  keep  thy  present  station.  This  ought  to 
be  a  warning  to  thee  not  to  have  any  haughty  conceit  of 

21  thyself,  but  with  modesty  to  fear.  For  if  God  sjiared  not  the 
seed  of  Abraham,  but  cast  off  even  the  children  of  Israel  for 
their  unbelief,  he  will  certainly  not  spare  thee,  if  thou  art 

22  guilty  of  the  like  miscarriage.  IVIind,  therefore,  the  benignity 
and  rigour  of  God  ;  rigour  to  them  that  stumbled  at  the  Gospel 

NOTK. 

18  •  "Boast  not  against  tlie  branches."  Though  tlic  great  fault  that  most  di.--- 
ordered  the  church,  and  principally  exercised  the  apostle's  care  in  this  epistk-, 
was  from  the  Jews  pressing  the  necessity  of  legal  observances,  and  not  brookiii;^ 
that  the  Gentiles,  though  converts  to  Christianity,  should  be  admitted  into  tlieir 
communion  without  being  circumcised  ;  yet  it  is  i)lain  from  this  verse,  as  als(» 
chap.  xiv.  3,  10,  that  the  convert  Gentiles  were  not  wholly  without  fault  on 
their  side,  in  treating  the  Jews  with  disesteem  and  contempt.  To  tiiis  also,  as 
it  comes  in  his  way,  he  api>lie3  fit  vcuicdie~,  particulaily  in  tlii?.  chapter  ai^d 
chap.  xiv. 

A  A  ^' 


356  Romans.  Chap.  XI. 

TEXT. 

fell,  severity  ;  but  toward  thee,  goodness,  if  thou  continue  in  his 
goodness :  otherwise  thou  also  shalt  be  cut  off. 

23  And  they  also,  if  they  abide  not  still  in  unbelief,  shall  be  graffed  in  : 
for  God  is  able  to  graff  them  in  again. 

24  For  if  thou  wert  cut  out  of  the  olive-tree,  which  is  wild  by  nature, 
and  wert  graffed,  contrary  to  nature,  into  a  good  olive-tree,  how 
much  more  shall  these,  which  be  the  natural  branches,  be  graffed 
into  their  own  olive-tree  ? 

25  For  I  would  not,  brethren,  that  ye  should  be  ignorant  of  this  mystery, 
(lest  ye  should  be  wise  in  your  own  conceits)  that  blindness  in  part 
is  happened  to  Israel,  until  the  fulness  of  the  Gentiles  be  come  in. 


PARAPHRASE. 

and  fell,  but  benignity  to  thee,  if  thou  continue  within  the 
sphere  of  his  benignity,  i.  e.  in  the  faith,  by  which  thou  par- 
takest  of  the  privilege  of  being  one  of  his  people  :  otherwise 

23  even  thou  also  shalt  be  cut  off.  And  the  Jews  also,  if  they 
continue  not  in  unbelief,  shall  be  again  grafted  into  the  stock 
of  Abraham,  and  be  re-established  the  people  of  God.  For, 
however  they  are  now  scattered,  and  under  subjection  to 
strangers,  God  is  able  to  collect  them  again  into  one  body, 
make  them   his  people,  and  set  them  in  a  flourishing  condi- 

24  tion  in  their  own  land  p.  For  if  you,  who  are  heathens  by 
birth,  and  not  of  the  promised  seed,  were,  when  you  had 
neither  claim  nor  inclination  to  it,  brought  into  the  church, 
and  made  the  people  of  God  ;  how  much  more  shall  those, 
who  are  the  posterity  and  descendants  of  him  to  whom  the 
promise  was  made,  be  restored  to  the  state  which  the  promise 

25  vested  in  that  family  .'*  For  to  prevent  your  being  conceited 
of  yourselves,  my  brethren,  let  me  make  known  to  you,  which 
has  yet  been  undiscovered  to  the  world,  viz.  That  the  blind- 
ness, which  has  fallen  upon  part  of  Israel,  shall  remain  upon 
them  but  till  the  time  be  come  wherein  the  whole  i  Gentile 
world  shall  enter  into  the  church,  and  make  profession  of 


NOTES. 

23  P  Tliis  grafting  in  again  seems  to  import  that  the  Jews  shall  be  a  flourishinf; 
nation  again,  professing  Christianity,  in  the  land  of  promise,  for  that  is  to  he 
reinstated  again  in  the  promise  made  to  Abraham,  Isaac,  and  Jacob.  This  Sr. 
Paul  might,  for  good  reasons,  be  withheld  from  speaking  out  here  ;  but,  in  the 
prophets,  there  are  very  plain  intimations  of  it. 

25  1  ny.npmixa,  "  the  fulness  of  the  Jews,"  ver.  12,  is  the  whole  body  of  the  Jewish 
nation  professing  Christianity  :  and  therefore  here  orX)i^u>/jia  tiZv  I'^ywM,  "  the 
fulness  of  the  Oentiles,"  must  l)e  the  whole  body  of  the  Gentiles  profe.<<sing 
Chribtianilv.     And  lliis  ver.  l.'>  seems  tn  teach.     For  tiir  reourrection  >■<  of  ail. 


Chap.  XL  Romans.  357 

TEXT. 

26  And  so  all  Israel  shall  be  saved  :  as  it  is  written,  There  shall  come 
out  of  Sion  the  Deliverer,  and  shall  turn  away  ungodliness  from 
Jacob : 

27  For  tliis  is  my  covenant  unto  them,  when  I  shall  take  away  their  sins. 

28  As  concerning  the  Gospel,  they  arc  enemies  for  your  sakes:  but  as 
touching  the  election,  they  are  beloved  for  the  fathers'  sakes. 


PARAPHRASE. 

S6  Christianity.  And  so  all  Israel  shall  be  converted'  to  the 
Christian  faith,  and  the  whole  nation  become  the  people  of 
God  :  as  it  is  written,  "  There  shall  come  out  of  Sion  the 
Deliverer,    and    shall    turn    away    ungodliness    from    Jacob. 

27  For  this  is  my  covenant  to  them,  when  I  shall  take  away  * 

28  their  sins."  They  are,  indeed,  at  present,  strangers  to  the 
Gospel,  and  so  are  in  the  state  of  enemies*;  but  this  is  for 
your  sakes :  their  fall  and  loss  is  your  enriching,  you  having 
obtained  admittance  through  their  being  cast  out:  but  yet 
they,  being  within  the  election  that  God  made  of  Abraham, 
Isaac,  and  Jacob,  and  their  posterity,  to  be  his  people,  are 
still  his  beloved  people,  for  Abraham,  Isaac,  and  Jacob's  sake, 


NOTES. 

^6  f  %u>^fia-(lat,  "  shall  be  saved."  It  is  plain  that  the  salvation,  that  St.  Paul  in 
this  discourse  coucerning  the  nation  of  the  Jews,  and  the  Gentile  world,  in 
gross,  speaks  of,  is  not  eternal  happiness  in  heaven,  but  he  means  by  it  the 
profession  of  the  true  religion  here  on  earth.  Wiiether  it  be  that  that  is  as  far 
as  corporations,  or  bodies  politic  can  go,  towards  the  attainment  of  eternal 
salvation,  I  will  not  inquire.  But  this  is  evident,  that  being  saved  is  used  by 
the  apostle  here  in  this  sense.  That  all  the  Jewish  nation  may  become  the 
people  of  God  again,  by  taking  up  the  Christian  profession,  may  be  easily  con- 
ceived. But  that  every  person  of  such  a  Christian  nation  shall  attain  eternal 
salvation  in  heaven,  I  think  nobody  can  imagine  to  be  here  intended. 

27  •  "  Take  away,"  i.  e.  Forgive  their  sins,  and  take  away  the  punishment  they  He 
under  for  them. 

28  *  'Ex^p'^h  "  enemies,"  signifies  strangers,  or  aliens,  i.  e.  such  as  are  no  longer 
the  people  of  God.  For  they  are  called  "  enemies,"  in  opposition  to  "  beloved," 
in  this  very  verse.  And  the  reason  given,  why  they  are  enemies,  makes  it  plain 
that  this  is  the  sense,  viz.  For  the  Gentiles'  sake,  j.  e.  They  are  rejected  from 
being  the  people  of  God,  that  yon  Gentiles  may  be  taken  in  to  be  the  people  of 
God  in  their  room,  ver.  30.  The  same  signification  has  ix^poi,  "enemies," 
chap.  v.  10.  xar'  cjayyiKiav  ix^p^\,  "  as  concerning  the  Gospel  enemies,"  i.  e.  all 
those,  who  not  embracing  tlie  Gospel,  not  receiving  Christ  for  their  King  and 
Lord,  are  aliens  from  the  kingdom  of  God,  and  all  such  aliens  are  called  tS^^po), 
"  enemies."  And  so  indeed  were  the  Jews  now  :  but  yet  they  were  xar'  ex^oy^» 
AyotTtrilo),  "as  touching  tlie  election  beloved,"  i.  e.  were  not  actually  within  the 
kingdom  of  God,  his  people,  but  were  within  the  election,  which  God  had  made 
of  Abraham,  Isaac,  and  Jacob,  and  their  posterity,  to  be  his  people,  and  so  God 
had  slill  intentions  of  kindness  to  them,  for  their  fathers'  sake,  to  make  them 
agaiu  his  people. 


358  Romans,  Chap.  XI. 

TEXT. 

29  For  the  gifts  and  calling  of  God  are  without  repentance. 

.'50  For  as  ye  in  times  past  have  not  believed  God^  yet  have  now  ob- 
tained mercy,  through  their  unbelief: 

.'J  I  Even  so  have  these  also  now  not  believed,  that  through  your  mercy 
they  also  may  obtain  mercy. 

32  For  God  hath  concluded  them  all  in  unbelief,  that  he  might  have 
mercy  upon  all. 

PARAPHRASE. 

29  from  whom  they  are  descended.  For  the  favours  that  God 
showed  those  their  fathers,  in  calling  them  and  their  posterity 
to  be  his  people,  he  doth  not  repent  of;  but  his  promise,  that 

30  they  shall  be  his  people,  shall  stand  good".  For  as  you,  the 
Gentiles,  formerly  stood  out,  and  were  not  the  people  of  God, 
but  yet  have  now  obtained  mercy,  so  as  to  be  taken  in, 
through  the  standing  out  of  the  Jews,  who  submit  not  to  the 

31  Gospel  ™ :  Even  so  they  now  have  stood  out,  by  reason  of 
your  being  in  mercy  admitted,  that  they  also,  through  the 
mercy  you  have  received,  may  again  hereafter  be  admitted, 

32  For  God  hath  put  up  together,  in  a  state  of  revolt  from  their 
allegiance''  to  him,  as  it  were  in  one  fold,  all  men,  both 

NOTES. 

29  "  So  God's  not  repeutiug  is  explained.  Numb,  xxiii.  19 — 24. 

30  w  See  Acts  xiii.  46. 

32  s  Elf  kTn'Siiay,  "  in  unbelief."  The  unbelief  here  charged  nationally,  on  Jews 
and  Gentiles  in  their  turns,  in  this  and  the  two  preceding  verses,  whereby  they 
ceased  to  be  the  people  of  God,  was  evidently  the  disowning  of  his  dominion, 
whereby  they  put  themselves  out  of  the  kingdom,  which  he  had,  and  ought  to 
have  in  the  world,  and  so  were  no  longer  in  the  state  of  subjects,  but  aliens  and 
rebels.  A  general  view  of  mankind  will  lead  us  into  an  easier  conception  of  St. 
Paul's  doctrine,  who,  all  through  this  epistle,  considers  the  Gentiles,  Jews,  and 
Christians,  as  three  distinct  bodies  of  men. 

God,  by  creation,  had  no  doubt  an  unquestionable  sovereignty  over  mankind, 
and  this  was  at  first  acknowledged,  in  their  sacrifices  aud  worship  of  him.  After- 
wards they  withdrew  themselves  from  their  submission  to  him,  and  found  out 
other  gods,  whom  they  worshipped  and  served.  This  revolt  from  God,  and  the 
consequence  of  it,  God's  abandoning  them,  St.  Paul  describes,  chap.  i.  18 — 32. 
In  this  state  of  revolt  from  God  were  the  nations  of  the  earth,  in  the  times  of 
Abraham;  and  then  Abraham,  Isaac,and  Jacob,  and  their  posterity,  the  Israelites, 
upon  God's  gracious  call,  returned  to  their  allegiance  to  their  ancient  and  rightful 
King  and  Sovereign,  to  own  the  one  invisible  God,  Creator  of  heaven  and  earth, 
for  their  God,  and  so  become  his  people  again,  to  whom  he,  as  to  his  peculiar 
people,  aave  a  law.  And  thus  remained  the  distinction  between  Jews  and  Gen- 
tiles, i.  e.  the  nations,  as  the  word  signifies,  till  the  time  of  the  Messiah,  and 
then  the  Jews  ceased  to  be  the  people  of  God,  not  by  a  direct  renouncing  the 
God  of  Israel,  and  taking  to  themselves  other  false  gods,  whom  they  worshipped : 
but  by  opposing  and  rejecting  the  kingdom  of  God,  which  he  purposed  at  that 
time  to  set  up,  with  new  laws  and  institutions,  and  to  a  more  glorious  and 
spiiitual  purpose,  under  his  son  Jesns  Christ :  him  God  sent  to  them,  and  him 
the  t)ation  oftlie  Jews  refused  to  receive  as  their  Lord  and  Ruler,  though  he  was 
their  promised  King  and  Deliverer,  ansjwering  all  the  prophecies  and  types  of  him. 


Chap.  XI.  Romans.  359 

TEXT. 

33  O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God  ! 
how  unsearchable  are  his  judgments,  and  his  ways  past  finding  out ! 

34  For  who  hath  known  the  mind  of  the  Lord,  or  who  hath  been  his 
counsellor  ? 

35  Or  who  hath  first  given  to  him,  and  it  shall  be  recompensed  unto 
him  again  ? 

36  For  of  him,  and  through  him,  and  to  him,  are  all  things:  to  whom 
be  glory  for  ever.     Amen, 

PARAPHRASE. 
Jews  and  Gentiles,  that,  through  his  mercy,  tliey  might  all, 
both  Jews  and  Gentiles,  come  to  be  his  people,  i.  e.  he  hath 
suffered  both  Jews  and  Gentiles,  in  their  turns,  not  to  be  his 
people,  that  he  might  bring  the  Avhole  body,  both  of  Jews  and 

33  Gentiles,  to  be  his  people.     O  the  depth  of  the  riches  of  the 
wisdom  and  knowledge  of  God^  !   How  unsearchable  are  his 

34  judgments,   and  his  ways  not  to  be  traced !  For  who  hath 
known  the  mind  of  the  Lord.'^  or  who  hath  sat  in  counsel 

35  with  him  ?  Or  who  hath  been  beforehand  with  him,  in  be- 
stowing any  thing  upon  him,  that  God  may  repay  it  to  him 

36  again ^.'^    The  thought  of  any  such   thing  is  absurd.     For 

NOTES. 

and  evidencing  his  mission  by  his  miracles.  By  tliis  rebellion  against  him,  into 
whose  hand  God  had  committed  the  rule  of  his  kingdom,  and  appointed  Lord 
over  all  things,  the  Jews  turned  themselves  out  of  the  kingdom  of  God,  and 
ceased  fo  be  his  people,  who  had  now  no  other  people  but  those  who  received 
and  obeyed  his  Son, 'as  their  Lord  and  Ruler.  This  was  the  an-£/5£i«,  "  unbelief," 
here  spoken  of.  And  I  would  be  glad  to  know  any  other  sense  of  believing,  or 
unbelief,  wherein  it  can  be  nationally  attributed  to  a  people  (as  visibly  here  it 
is)  whereby  they  shall  cease,  or  come  to  be  the  people  of  God,  or  visible  subjects 
of  his  kingdom,  here  on  earth.  Indeed,  to  enjoy  life  and  estate  in  this,  as  well 
as  other  kingdoms,  not  only  the  owning  of  the  prince,  and  the  authority  of  hi.s 
laws,  but  also  obedience  to  them,  is  required.  For  a  Jew  might  own  the  autho- 
rity of  God,  and  liis  law  given  by  Moses,  and  so  be  a  true  subject,  and  as  much 
a  member  of  the  commonwealth  of  Israel  as  any  one  in  it,  and  yet  forfeit  his 
life,  by  disobedience  to  the  law.  And  a  Christian  may  own  the  authority  of 
Jesus  Christ,  and  of  the  Gospel,  and  yet  forfeit  eternal  life,  by  his  disobedience  of 
the  precepts  of  it,  as  may  be  seen,  chap.  vii.  viii.  and  ix. 

33  y  This  emphatical  conclusion  seems,  in  a  special  manner,  to  regard  the  Jews, 
whom  the  apostle  would  hereby  teacli  modesty  and  submission  to  the  over-ruling 
liand  of  the  all-wise  God,  whom  they  are  very  unfit  to  call  to  account,  for  his 
dealing  so  favourably  with  the  Gentiles.  His  wisdom  and  ways  are  infinitely 
above  their  comprehension,  and  will  they  take  upon  them  to  advise  him  what 
to  do  ?  Or  is  God  in  their  debt  ?  Let  them  say  for  what,  and  he  .shall  repay  it  to 
them.  This  is  a  very  strong  rebuke  to  the  Jews,  but  delivered,  as  we  see,  in  a 
way  very  gentle  and  inoffensive.  A  method,  which  the  apostle  endeavours 
every  where  to  observe,  towards  his  nation. 

35  »  This  has  a  manifest  respect  to  the  Jews,  who  claimed  a  right  to  be  the 
people  of  God  so  far,  that  St.  Paul,  ch.  ix.  14,  finds  it  necessary  to  vindicate 


360  Romans.  Chap.  XII. 

PARAPHRASE, 
from  him  all  things  have  tlieir  being  and  original ;  by  him 
they  are  all  ordered   and  disposed  of,  and  for  him  and  his 
glory  they  are  all  made  and  regulated,  to  whom  be  glory  for 
ever.     Amen. 

NOTE, 
the  justice  of  God  in  the  case,  and  does  here,  iu  this  questiou,  expose  and 
silence  the  folly  of  any  such  pretence. 


SECTION  X. 
CHAPTER  XII.  1—21. 


CONTENTS. 

St.  Paul,  in  the  end  of  the  foregoing  chapter,  with  a  very 
solemn  epiphonema,  closes  that  admirable,  evangelical  discourse, 
to  the  church  at  Rome,  which  had  taken  up  the  eleven  foregoing 
chapters.  It  was  addressed  to  the  two  sorts  of  converts,  viz.  Gen- 
tiles and  Jews,  into  which,  as  into  two  distinct  bodies,  he  all  along, 
through  this  epistle,  divides  all  mankind,  and  considers  them,  as 
so  divided,  into  two  separate  corporations. 

1.  As  to  the  Gentiles,  he  endeavours  to  satisfy  them  that 
though  thev,  for  their  apostasy  from  God  to  idolatry,  and  the 
worship  of  false  gods,  had  been  abandoned  by  God,  and  lived  in 
sin  and  blindness,  without  God  in  the  world,  strangers  from  the 
knowledge  and  acknowledgment  of  him ;  yet  that  the  mercy  of 
God,  through  Jesus  Christ,  was  extended  to  them,  whereby  there 
•was  a  way  now  open  to  them,  to  become  the  people  of  God. 
For  since  no  man  could  be  saved  by  his  own  righteousness,  no, 
not  the  Jews  themselves,  by  the  deeds  of  the  law  ;  the  only  way 
to  salvation,  both  for  Jews  and  Gentiles,  was  by  faith  in  Jesus 
Christ.  Nor  had  the  Jews  any  other  way  now  to  continue  them- 
selves the  people  of  God,  than  by  receiving  the  Gospel ;  which 
way  was  opened  also  to  the  Gentiles,  and  they  as  freely  admitted 
into  the  kingdom  of  God,  now  erected  under  Jesus  Christ,  as  the 
Jews,  and  upon  the  sole  terms  of  believing.  So  that  there  was  no 
need  at  all  for  the  Gentiles  to  be  circumcised,  to  become  Jews, 
that  they  might  be  partakers  of  the  benefits  of  the  Gospel. 

2.  As  to  the  Jews,  the  apostle's  other  great  aim,  in  the  fore- 


Chap.  XII.  Romans.  S6l 

going  discourse,  is  to  remove  the  offence  tlie  Jews  took  at  the 
Gospel,  hecause  the  Gentiles  were  received  into  the  clnircl),  as  the 
peoj)le  of  God,  and  were  allowed  to  be  subjects  of  the  kingdom 
of  the  Messiah.  To  bring  them  to  a  better  temper,  he  shows 
them,  from  the  sacred  Scripture,  that  they  could  not  be  saved  by 
the  deeds  of  the  law,  and  therefore  the  doctrine  of  rigliteousness, 
by  faith,  ought  not  to  be  so  strange  a  thing  to  them.  And  as  to^ 
their  being,  for  their  unbelief,  rejected  from  being  the  people  of 
God,  and  the  Gentiles  taken  in  in  their  room,  he  shows  plainly, 
that  this  was  foretold  them  in  the  Old  Testament ;  arid  that 
herein  God  did  them  no  injustice.  He  was  Sovereign  over  all 
mankind,  and  might  choose  whom  he  would,  to  be  his  people, 
with  the  same  freedom  that  he  chose  the  posterity  of  Abraham, 
among  all  the  nations  of  the  earth,  and  of  that  race  chose  the 
descendants  of  Jacob,  before  those  of  his  elder  brother  Esau,  and 
that  before  they  had  a  being,  or  were  capable  of  doing  good  or 
evil.  In  all  which  discourse  of  his  it  is  plain  the  election  spoken 
of  has  for  its  object  only  nations,  or  collective  bodies  politic,  in 
this  world,  and  not  particular  persons,  in  reference  to  their  eternal 
state  in  the  world  to  come. 

Having  thus  finished  the  principal  design  of  his  writing,  he 
here,  in  this,  as  is  usual  with  him  in  all  his  epistles,  concludes 
with  practical  and  moral  exhortations,  whereof  there  are  several  in 
this  chapter,  which  we  shall  take  in  their  order. 

TEXT. 
1   I  beseech  you  tlierefore,  brethren,  by  the  mercies  of  God,  that  ye 
present  your  bodies  a  living  saci*ifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service. 

PARAPHRASE. 
1  It  being  so  then,  that  you  are  become  the  people  of  God,  in 
the  room  of  the  Jews,  do  not  ye  fail  to  offer  him  that  sacrifice, 
that  it  is  reasonable  for  you  to  do;  I  mean  your  bodies 3,  not 
to  be  slain,  but  the  lusts  thereof  being  mortified,  and  the 
body  cleansed  from  the  spots  and  blemishes  of  sin,  will  be  an 
acceptable  offering  to  him,  and  such  a  way  of  worship  as 
becomes  a  rational  creature,  which  therefore  I  beseech  you, 
by  the  mercies  of  God  to  you,  who  has  made  you  his  people, 

NOTE. 

1  •  "  Your  bodies."  There  seem  to  be  two  reasons,  why  St.  Paul's  exhorta- 
tion to  them  is,  to  present  their  bodies  undefiled  to  God:  1.  Because  he  had 
before,  especially  chap.  vii.  so  much  insisted  on  this,  that  the  body  was  the 
great  source  from  whence  sin  arose.  2.  Because  the  lieathen  world,  and  par- 
ticularly the  Romans,  were  guilty  of  those  vile  affections,  which  lie  meulious 
chap.  i.  24—27. 


302  Romans.  Chap.  XII. 

TEXT. 

2  And  be  not  conformed  to  tliis  world  ;  but  be  ye  transformed  by  the 
renewing  of  your  mind,  that  ye  may  prove  what  is  tliat  good,  and 
acceptable,  and  perfect  will  of  God. 

3  For  I  say,  through  the  grace  given  unto  me,  to  every  man  that  is 
among  you,  not  to  think  of  himself  more  highly  than  he  ought  to 
think;  but  to  think  soberly,  according  as  God  hath  dealt  to  every 
man  the  measure  of  faith. 


PARAPHRASE. 

2  to  present  to  him.  And  he  not  conformed  to  the  fashion  of 
tills  world  ^ :  but  be  ye  transformed,  in  the  renewing  of  your 
minds'^;  that  you  may,  upon  exammation,  find  out  what 
is  the  good,  the  acceptable,  and  perfect  will  of  God,  which 
now,  imder  tlie  Gospel,  has  shown  itself  to  be  in  purity 
and  holiness  of  life:  the  ritual  observances,  which  he  once 
instituted,  not  being  that,  his  good,  acceptable,  and  perfect 
will,  which  he  always  intended;  they  were  made  only  the 
types  and  preparatory  way  to  this  more  perfect  state  under 

3  the  Gospel''.  For  by  virtue  of  that  commission,  to  be  the 
apostle  of  the  Gentiles,  which,  by  the  favour  of  God,  is  be- 
stowed on  me,  I  bid  every  one  of  you,  not  to  think  of  him- 
self more  highly  than  he  ought  to  think,  but  to  have  sober 
and  modest  thoughts  of  himself,  according  to  that  measure  of 


NOTES. 

I"  "  To  the  fashion  of  this  world  ;"  or,  as  St.  Peter  expresses  it,  "  not  fashion- 
ing yourselves  according  to  your  former  lusts  in  the  time  of  ignorance."  1  Pet. 
i.  14. 

°  "■  Transformed  in  the  renewing  of  your  minds.''  The  state  of  the  Gentiles 
is  thus  described,  Eph.  iv.  17 — 19,  As  walking  in  the  vanity  of  their  minds, 
having  the  understanding  darkened,  "  being  alienated  from  the  life  of  God, 
through  the  ignorance  that  is  in  them,  because  of  the  blindness  of  their  hearts, 
who,  being  past  feeling,  have  given  themselves  over  unto  lasciviousness,  to 
work  all  uncleanness  with  greediness,  fulfilling  the  lusts  of  the  flesh,  and  of 
the  mind."  And  Col.  i.  21,  "  Alienated  and  enemies  in  their  minds  by 
wicked  works."  "  The  renewing,"  therefore,  "  of  their  minds,"  or,  as  he 
speaks,  Eph.  iv.  "  in  the  spirit  of  their  minds,"  was  the  getting  into  an  estate 
contrary  to  what  they  were  in  before,  viz.  to  take  it  in  the  apostle's  own 
words,  "  that  the  eyes  of  their  understandings  might  be  enlightened ;"  and  that 
they  "  might  put  on  the  new  man, that  is  renewed  inknovvledge,  after  the  image 
of  him  that  created  him ;  that  ye  walk  as  children  of  the  liglit,  proving  what 
is  acceptable  to  the  Lord,  having  no  fellowship  with  the  works  of  darkness:" 
that  they  "  be  not  unwise,  but  understanding  what  is  the  will  of  the  Lord  :  for 
this  is  the  will  of  God,  even  your  sauctification.  That  you  should  abstain  from 
fornication.  That  every  one  of  you  should  know  how  to  possess  his  vessel  in 
sauctification  and  honour,  not  in  the  lust  of  concupiscence,  even  as  the  Gentiles 
that  know  not  G<id." 

^  In  these  two  first  verses,  of  this  chapter,  is  shown  the  preference  of  the  Go- 
spel to  the  Gentile  state  and  the  Jewish  institution. 


Chap.  XII.  liumans.  oQi3 

TEXT. 

4  For  as  we  Iiare  many  members  in  one  body,  and  all  members  have 
not  the  same  office  ; 

5  So  we,  being  many,  are  one  body  in  Christ,  and  every  one  members 
one  of  an(jtlier. 

6  Having  then  gifts  differing  according  to  the  grace  that  is  given  to 

PARAPHRASE. 

4  spiritual  gifts'^  which  God  has  bestowed  upon  him.  For  as 
there  are  many  members  in  one  and  the  same  body,  but  all 

5  the  members  are  not  appointed  to  the  same  work  ;  So  we, 
who  are  man}',  make  all  but  one  body  in  Christ,  and  are  all 

6  fellow-members  one  of  another  ^  But  having,  according  to 
the  respective  favour  that  is  bestowed  upon  us,  every  one  of 
us  different  gifts  ;  whether  it  be  prophecy  ",  let  us  prophesy, 
according  to  the  proportion  of  faith  ^^ ;  or  gift  of  iiiterpreta- 

NOTES. 

3  *  MsT^cv  ffi-iVfti);,  "  Measure  of  faith:"  some  copies  read  ^^a^iTo,-,  "of  favour;" 
either  of  them  expresses  the  same  thing,  i.  e.  gifts  of  the  Spirit. 

fi  fThe  same  simile  to  the  same  purpose,  see  1  Cor.  xii. 

6k"  Prophecy"  is  enumerated,  in  the  New  Testament,  among  the  gifts  of  the 
Spirit,  and  means  either  the  interpretation  of  sacred  Scripture,  and  explaining  of 
prophecies  already  delivered,  or  foretellin?  things  to  come, 
h  "  According  to  the  proportion  of  faith."  The  context,  in  this  and  the  pre- 
ceding verses,  leads  us,  without  any  difficulty,  into  the  meaning  of  the  apostle, 
in  this  expression  :  1  Cor.  xii.  and  xiv.  show  us  how  apt  the  new  converts  were 
to  be  puffed  up  with  the  several  gifts  that  were  bestowed  on  them  ;  and  everyone, 
as  in  like  cases  is  usual,  forward  to  maenify  his  own,  and  to  carry  it  farther 
than  in  reality  it  extended.  That  it  is  St.  Paul's  design,  here,  to  prevent,  or 
regulate  such  disorder,  and  to  keep  every  one,  in  the  exercising  of  his  paiticular 
gift,  within  its  due  bounds,  is  evident,  in  that  exhorting  them,  ver.  3,  to  asober 
use  of  their  gifts  (for  it  is  in  reference  to  their  spiritual  gifts  he  speaks  in  that 
verse)  he  makes  the  measure  of  that  sobriety  to  be  that  measure  of  faith,  or 
spiritual  gift  which  every  one  in  particular  enjoyed  by  the  favour  of  God,  /.  e. 
That  no  one  should  go  beyond  that  which  was  given  him,  and  he  really  had. 
But  besides  this,  which  is  very  obvious,  there  is  another  passage  in  that  verse, 
which,  rightly  considered,  strongly  inclines  this  way:  "  I  say  through  the  grace 
that  is  given  unto  me,"  says  St.  Paul.  He  was  going  to  restrain  them,  in  the 
exercise  of  tlieir  distinct  spiritual  gifts,  and  he  could  not  introduce  what  he  was 
going  to  say  in  the  case  with  a  more  persuasive  argument  than  his  own  example : 
♦'  I  exhort,"  says  he,  "  that  eveiy  one  of  you,  in  the  exercise  and  use  of  his 
spiritual  gift,  keep  within  the  bounds  and  measure  of  that  gift  which  is  given 
him.  I  myself,  in  giving  you  this  exhortation,  do  it  by  the  grace  given  unto 
me;  I  do  it  by  the  commission  and  power  given  me  by  God,  and  beyond  that  I 
do  not  go."  In  one,  that  had  before  declared  himself  an  apostle,  .''uch  an  ex- 
pression :is  this  here  (if  there  were  sot  some  particular  reason  for  it)  might 
seem  supei-fluous,  and  to  some  idle;  but,  in  this  view,  it  has  a  great  grace  and 
energy  in  it.  There  wants  nothing  but  the  study  of  St.  Paul's  writings  to  give 
us  a  just  admiration  of  his  great  address,  and  the  skill  wherewith  all  that  he  says 
is  adapted  to  the  argument  he  has  in  hand:  "  I."  says  lie,  "  according  to  the 
grace  given  me,  direct  you  every  one,  iu  the  use  of  your  gifts,  wliich,  accordiug 


86i  Romans.  Chap.  XII. 

TEXT, 
us,  whether  prophecy,  let  us  prophesy  according  to  the  proportion 
of  faith ; 

7  Or  ministry,  let  us  wait  on  our  ministering;  or  he  that  teacheth,  on 
teacliing  ; 

8  Or  he  that  exhorteth,  on  exhortation  :  he  that  giveth,  let  him  do  it 
with  simplicity  ;  he  that  ruleth,  with  diligence  ;  he  that  showeth 
mercy,  with  cheerfulness. 

9  Let  love  be  without  dissimulation.  Abhor  that  which  is  evil;  cleave 
to  that  which  is  good. 

10  Be  kindly  afFectioned  one  to  another  with  brotherly  love ;  in  honour 
preferring  one  another ; 

1 1  Not  slothful  in  business  ;  fervent  in  spirit ;  serving  the  Lord  ; 

12  Rejoicing  in  hope;  patient  in  tribulation  3    continuing  instant  in 
prayer; 

PARAPHRASE. 

tlon  which  is  given  us,  i.  e.  as  far  forth  as  we  are  enahled  by 
revelation  and  an  extraordinary  illumination  to  understand 

7  and  expound  it,  and  no  farther :  Or,  if  it  be  ministry,  let  us 
wait  on  our  ministering;   he  that  is  a  teacher,  let  him  take 

8  care  to  teach.  He,  whose  gift  is  exhortation,  let  him  be  dili- 
gent in  exhorting :  he  that  giveth,  let  him  do  it  liberally,  and 
without  the  mixture  of  any  self-interest :  he  that  presideth ', 
let  him  do  it  with  diligence :  he  that  showeth  mercy,  let  him 

9  do  it  with  cheerfulness.     Let  love  be  Avithout  dissimulation. 

10  Abhor   that  which  is  evil ;  stick  to  that  which  is  good.     Be 
kindly  affectioned  one  towards  another,  with  brotherly  love; 

11  in  honour  preferi'ing  one  another.     Not  slothful  in  business; 
but  active  and  vigorous  in  mind,  directing  all  to  the  service  of 

12  Christ  and  the  Gospel ;  Rejoicing  in  the  hope  you  have  of 
heaven  and  happiness ;  patient  in  tribulation  ;  frequent  and 

NOTES. 

to  the  grace  given  you,  are  different,  wlietlier  it  be  the  gift  of  prophecy,  lo 
prophesy  according  to  the  proportion  or  measure  of  that  gift, or  revelation,  that 
lie  hath.  And  let  hlni  not  think  that,  because  some  things  are,  therefore  every 
thing  is  revealed  to  him."  The  same  rule,  concerning  the  same  matter,  St.  Paul 
gives,  Eph.  iv.  16,  that  every  member  should  act  according  to  the  measure  of 
its  own  strength,  power,  and  energy;  1  Cor.  xiv.  29 — 32,  may  also  give  light  to 
this  place.  This,  therefore,  is  far  from  signifying  that  a  man,  in  interpreting 
sacred  Scripture,  should  explain  the  sense,  according  to  the  system  of  lii«  par- 
ticular sect,  which  each  party  is  pleased  to  call  the  analogy  of  faith.  Eor  this 
would  be  to  make  the  apostle  to  set  that,  for  a  rule  of  interpretation,  which  had 
rot  its  being  till  long  after,  and  is  the  product  of  fallible  men. 
The  "measure  of  faith,"  \er.  3,  and  "  |)roportion  of  faith,"  in  this  verse, 
signify  the  same  thing,  viz.  so  much  of  that  particular  gift,  which  God  was  pleased 
to  bestow  on  any  one. 
g  '  'o  wpoi;-afjLi\o;.  "  He  that  ruleth,"  says  our  translation  ;  the  context  inclines 
lo  the  sense  I  have  taken  it  in  ^  see  Vitringa  de  Synagog.l.  ii.  c,  3. 


Chap.  XI r.  Romans,  '^G5 

TfiXT. 

13  Distributing  to  the  necessity  of  saints  ;  given  to  hospitality. 

14  Bless  them  which  persecute  you  :  hless,  and  curse  not. 

15  Rejoice  with  them  that  do  rejoice,  and  weep  with  them  that  weep. 

16  Be  of  the  same  mind  one  toward  another.  Mind  not  high  things, 
but  condescend  to  men  of  low  estate.  Be  not  wise  in  your  own  con- 
ceits. 

1 7  Recompense  to  no  man  evil  for  evil.  Provide  things  honest  in  the 
sight  of  all  men. 

18  If  it  he  possible,  as  much  as  lieth  in  you,  live  peaceably  with  all  men. 

19  Dearly  beloved,  avenge  not  yourselves,  but  rather  give  place  unto 
wrath :  for  it  is  written.  Vengeance  is  mine ;  I  will  repay,  saith  the 

Lord.  .  . 

20  Therefore  if  thine  enemy  hunger,  feed  him;  if  he  thirst,  give  him 
drink:  for  in  so  doing  thou  shalt  heap  coals  of  tire  on  his  head. 

21  Be  not  overcome  of  evil,  but  overcome  evil  with  good. 

PARAPHRASE. 

13  instant  in  prayer :  Forward  to  help  Christians  in  want,  ac- 

14  cording  to  their  necessities;  given  to  hospitality.     Bless  them 

15  who  persecute  you  :  hless,  and  curse  not.     Rejoice  with  them 

16  that  rejoice,  and  weep  with  them  that  weep.  Be  of  the  same 
mind  one  towards  another.  Do  not  mind  only  high  things ; 
but  suit  yourselves  to  the  mean  condition  and  low  concerns  of 
persons  beneath  you.     Be  not   wise  in  your  own   conceits. 

17  Render  to  no  man  evil  for  evil :  but  take  care  that  your  car- 

1 8  riage  be  such  as  may  be  approved  by  all  men.     If  it  be  possible, 

19  as  much  as  lieth  in  you,  live  peaceably  with  all  men.  Dearly 
beloved,  do  not  avenge  yourselves,  but  rather  leave  that  to 
God.     For  it  is    written,  "Vengeance  is  mine,   and  1   will 

20  repay  it,  saith  the  Lord."  Therefore,  if  thine  enemy 
hunger,  feed  him  ;  if  he  thirst,  give  him  drink  ;  if  this  pre- 
vail on  him,  thou  subduest  an  enemy,  and  gainest  a  friend : 
if  he  persists  still  in  his  enmity,  in  so  doing  thou  heapest 
coals  of  fire  on  his  head,  i.  e.  exposest  him  to  the  wrath  of 

21  God,  who  will  be  thy  avenger.  Be  not  overcome  and  pre- 
vailed on,  by  the  evil  thou  receivest,  to  retaliate ;  but  endea- 
vour to  master  the  malice  of  an  enemy  in  injuring  thee,  by  a 
return  of  kindness  and  good  offices  to  him. 


366  Romans.  Chap.  XIII. 


SECTION  XL 


CHAPTER  XIII.  1—7. 

CONTENTS. 

This  section  contains  the  duty  of  Christians  to  tlie  civil  magi- 
strate: for  the  understanding  this  right  we  must  consider  these 
two  things  : 

1.  That  these  rules  are  given  to  Christians  that  were  members 
of  a  heathen  commonwealth,  to  show  them  that,  by  being  made 
Christians  and  subjects  of  Christ's  kingdom,  they  were  not,  by 
the  freedom  of  the  Gospel,  exempt  from  any  ties  of  duty  or  sub- 
jection, which  by  the  laws  of  their  country  they  were  in,  and 
buo-ht  to  observe,  to  the  government  and  magistrates  of  it,  though 
heathens,  any  more  than  any  of  their  heathen  subjects.  But,  on 
the  other  side,  these  rules  did  not  tie  them  up,  any  more  than  any 
of  their  fellow-citizens,  who  were  not  Christians,  from  any  of 
those  due  rights,  which,  by  the  law  of  nature,  or  the  constitutions 
of  their  country,  belonged  to  them.  Whatsoever  any  other  of  their 
fellow-subjects,  being  in  a  like  station  with  them,  might  do  without 
sinning,  that  they  were  not  abridged  of,  but  might  do  still,  being 
Christians  ;  the  rule  here  being  the  same  with  that  given  by  St, 
Paul,  1  Cor.  vii.  17,  "  As  God  has  called  every  one,  so  let  him 
walk."  The  rules  of  civil  right  and  wrong,  that  he  is  to  walk  by, 
are  to  him  the  same  they  were  ]")efore. 

2.  That  St.  Paul,  in  this  direction  to  the  Romans,  does  not  so 
much  describe  the  magistrates  that  then  were  in  Rome,  as  tells 
whence  they,  and  all  magistrates,  every  where,  have  their  autho- 
rity ;  and  for  what  end  they  have  it,  and  should  use  it.  And  this 
he  does,  as  becomes  his  prudence,  to  avoid  bringing  any  imputa- 
tion on  Christians  from  heathen  magistrates,  especially  those  in- 
solent and  vicious  ones  of  Rome,  who  could  not  brook  any  thing 
to  be  told  them  as  their  duty,  and  so  might  be  apt  to  interpret 
such  plain  truths,  laid  down  in  a  dogmatical  way,  into  sauciness, 
sedition,  or  treason,  a  scandal  cautiously  to  be  kept  off  from  the 
Christian  doctrine  !  nor  does  he,  in  what  he  says,  in  the  least 
flatter  the  Roman  emperor,  let  it  be  cither  Claudius,  as  some 
think,  or  Nero,  as  others,  who  then  was  in  possession  of  that 
empire.  For  he  here  speaks  of  the  higher  powers,  /.  e.  the 
supreme  civil  power,  which  is  in  every  commonwealth  derived 
from  God,  and  is  of  the  same  extent  every  where,  i.  c.  is  abso- 
lute and  unlimited  by  any  thing,  but  the  end  for  which  God  gave 


Chap.  XIII.  Romans.  367 

it,  viz.  the  good  of  the  people,  sincerely  pursued,  according  to 
the  best  of  the  skill  of  those  who  share  that  power,  and  so  not  to 
be  resisted.  But,  how  men  come  by  a  rightful  title  to  this  power, 
or  who  has  that  title,  he  is  wholly  silent,  and  says  nothing  of  it. 
To  have  meddled  with  that,  would  have  been  to  decide  of  civil 
rights,  contrary  to  the  design  and  business  of  the  Gospel,  and  the 
example  of  our  Saviour,  who  refused  meddling  in  such  cases  with 
this  decisive  question,  "  YVlio  made  me  a  judge  or  divider  over 
you.'*"  Luke  xii.  14. 

TEXT. 
1   Let  every  soul  be  suljject  unto  tlie  higlier  powers.     For  tliere  is  no 
power  but  of  God  :   tJie  powers  that  be  are  ordained  of  God. 

PARAPHRASE. 
1  Let   every    one    of   you,    none    excepted  ^,    be   subject  to 
tlie   over-ruling    powers  '^    of   the   government   he   lives   in. 


NOTES. 

1  a  "  Every  one,"  however  eiulovvecl  with  miraculous  gifts  of  the  Holy  Ghost, 
or  advaiiccil  to  any  dignity  in  the  church  of  Christ.  For  that  these  things  were 
apt  to  make  men  overvalue  themselves  is  ohvious,  from  what  St.  Paul  says 
to  the  Corinthians,  1  Cor.  xii.  and  here  to  the  Romans,  chap.  xii.  3 — 5.  But, 
above  all  other."?,  the  Jews  were  apt  to  have  an  inuard  reluctancy  and  indigna- 
tion against  the  power  of  any  heathen  over  them,  taking  it  to  he  an  unjust  and 
tyrannical  usurpation  upon  them,  who  were  the  people  of  God,  and  their  bet- 
ters. These  the  apostle  thought  it  necessary  to  restrain,  and,  therefore,  says,  in 
the  language  of  the  Jews,  "  every  soul,"  i.  e.  every  person  among  you,  whether 
Jew  or  Gentile,  must  live  in  subjection  to  the  civil  magistrate.  We  see,  by  what 
St.  Peter  says  on  the  like  occasion,  that  there  was  great  need  that  Christians  should 
have  this  duty  inculcated  to  them,  "  lest  any  araone  them  should  use  their 
liberty  for  a  cloke  of  maliciou-^ness,  or  misbehaviour,"  1  Pet.ii.  13 — 16.  The 
doctrine  of  Christianity  was  a  doctrine  of  liberty.  And  St.  Paul,  in  this  epistle, 
had  taught  them,  that  all  Christians  were  free  from  the  Mosaical  law.  Hence 
corru])!  and  mistaken  men,  especially  Jewish  converts,  impatient,  as  we  have  ob- 
served, of  any  heathen  dominion,  might  be  ready  to  infer,  that  Christians  were 
exempt  from  subjection  to  the  laws  of  heathen  governments.  This  he  obviates, 
by  telling  them,  that  all  other  governments  derived  the  power  they  had  from  God, 
as  well  as  that  of  the  Jews,  though  they  had  not  the  whole  frame  of  their  govern- 
ment immediately  from  him,  as  the  Jews  had. 

•»  Whether  we  take  "  powers,"  here,  in  the  abstract,  for  political  authority, 
or  in  the  concrete,  for  the  persons  de  facto  exercising  political  power  and  juris- 
diction, the  sense  will  be  the  same,  viz.  That  Christians,  by  virtue  of  being 

■  Christians,  are  not  any  way  exempt  from  obedience  to  the  civil  magistrates,  nor 
ought  by  any  means  to  resist  them,  though  by  what  is  said,  ver.  3,  it  seems  that 
St.  Paul  meant  here  magistrates  having  and  exercising  a  lawful  power.  But 
whether  the  magistrates  in  being  were  or  were  not  such,  and  consequently  were 
or  were  not  to  be  obeyed,  that  Christianity  gave  them  no  peculiar  power  to  ex- 
amine. They  had  the  common  right  of  others,  their  fellow-citizens,  but  had  no 
distinct  privilege  as  Christians.  And,  therefore,  we  see,  ver.  7,  where  he  en- 
joins the  paying  of  tribute  and  euctom,  &c.  it  is  in  these  words  :  "  Ficuder  toall 


S6S  Romans.  Chap.  XIII. 

TEXT. 

2  Whosoever,  therefore,  resisteth  the  po\rer,  resisteth  the  ordinance  of 
God  :  and  they  that  resist  shall  receive  to  themselves  damnation. 

3  For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil.  Wilt 
thou  then  not  be  afraid  of  the  power  }  do  that  which  is  good,  and 
thou  shalt  have  praise  of  the  same  : 

4  For  he  is  the  minister  of  God  to  thee  for  good.  But  if  thou  do  that 
which  is  evil,  be  afraid ;  for  he  beareth  not  the  sword  in  vain :  for 
he  is  the  minister  of  God,  a  revenger  to  execute  wrath  upon  him  that 
doth  evil. 

5  Wherefore  ye  must  needs  be  subject,  not  only  for  wrath,  but  also  for 
conscience  sake. 

6  For  for  this  cause  pay  you  tribute  also ;  for  they  are  God's  ministers, 
attending  continually  upon  this  very  thing. 

7  Render  therefore  to  all  their  dues :  tribute  to  whom  tribute  is  due, 
custom  to  whom  custom,  fear  to  whom  fear,  honour  to  whom  honour. 

PARAPHRASE. 

2  There  is  no  power  but  what  is  from  God :  The  powers  that 
are  in  being  are  ordained  by  God  :  So  that  he,  who  resisteth 
the  power,  resisteth  tlie  ordinance  of  God  ;  and  they  that  re- 
sist   will    be   punished    by    those    powers    that    they    resist. 

3  What  should  you  be  afraid  o^?  Rulers  are  no  terror  to  those 
that  do  well,  but  to  those  that  do  ill.  Wilt  thou  then  not 
live  in  dread  of  the  civil  power  .'*  Do  that  which  is  good  and 
right,  and  then  praise  only  is  thy  due  from  the  magistrate. 

4  For  he  is  the  officer  and  minister  of  God,  appointed  only  for 
thy  good.  But  if  thou  doest  amiss,  then  thou  hast  reason  to 
be  afraid :  for  he  bears  not  the  sword  in  vain.  For  he  is 
the  minister  of  God,  and  executioner  of  wrath  and  punish- 

5  ment  upon  him  that  doth  ill.  This  being  the  end  of  govern- 
ment, and  the  business  of  the  magistrate,  to  cherish  the  good, 
and  punish  ill  men,  it  is  necessary  for  you  to  submit  to  govern- 
ment, not  only  in  apprehension  of  the  punishment  which 
disobedience  will   draw  on  you,  but  out  of  conscience,  as  a 

6  duty  required  of  you  by  God.  This  is  the  reason  why  also 
you  pay  tribute,  which  is  due  to  the  magistrates  because  they 
employ  their  cai-e,  time,  and  pains,  for  the  public  weal,  in 
punishing  and  restraining  the   wicked  and  vicious;  and  in 

7  countenancing  and  supporting  the  virtuous  and  good.  Render, 
therefore,  to  all  their  dues :  tribute  to  whom  tribute  is  due, 
custom  to  whom  custom,  fear  to  whom  fear,  and  honour  to 
whom  honour. 

NOTE. 

their  dues,  trilnitc  to  vvlioin  tribute  is  due,  honour  to  whom  honour,"  Sec.  But 
who  it  was,  to  wliom  any  of  these,  or  any  oilier  dues,  of  right  belouf^ed,  he  de- 
cides not,  for  that  lie  leave?  tliein  to  be  deteruiiucd  by  the  laws  and  consliliuious 
of  their  eountrv. 


Chap.  XIII.  llomans.  S69 

SECTION  XII. 
CHAPTER  XIII.  8—14. 

CONTENTS. 

He  exhorts  them  to  love,  wliich  is,  in  effect,  the  fulfilling  of 
the  whole  law. 

TEXT. 

8  Ovre  no  man  any  tiling,  l)ut  to  love  one  another  :  for  he  that  loveth 
another  hath  fulfilled  the  law. 

9  For  this,  Thou  shalt  not  commit  adultery,  thou  shalt  not  kill,  thou 
shalt  not  steal,  tlmu  shalt  not  Jjcar  false  witues>i,  thou  shalt  not  covet ; 
and  if  there  he  any  other  commandment,  it  is  briefly  comprehended 
in  this  saying,  namely.  Thou  shalt  love  thy  neighbour  as  thyself, 

10  Love  worketh  no  ill  to  his  neighbour  :  therefore,  love  is  the  fulfilling 
of  the  law. 

1 1  And  that,  knowing  the  time,  that  now  it  is  high  time  to  awake  out 
of  sleep  ;  for  now  is  our  salvation  nearer  than  Avhen  we  believed. 

I  2  The  night  is  far  spent,  the  day  is  at  hand  :  let  us,  tlierefore,  cast  off 

the  works  of  darkness,  and  let  us  put  cm  the  armour  of  light. 

PARAPHRASE. 

8  Owe  nothing  to  any  body,  but  affection  and  good-will,  mutu- 
ally to  one  another ;  for  he  that  loves  others  sincerely  as  he 

9  does  himself,  has  fulfilled  the  law.  For  this  precept,  Thou 
shalt  not  commit  adultery,  thou  shalt  not  kill,  thou  shalt  not 
steal,  thou  shalt  not  bear  false  witness,  thou  shalt  not  covet ; 
and  whatever  other  command  there  be,  concerning  social  du- 
ties, it  in  short  is  comprehended  in  this,  "  Thou  shalt  love 

10  thy  neighbour  as  thyself.'"  Love  permits  us  to  do  no  harm 
to  our  neighbour,  and  therefore  is  the  fulfilling  of  the  whole 

I I  law  of  the  second  table.  And  all  this  do,  considering  that  it 
is  now  high  time  that  we  rouse  ourselves  up,  shake  oil'  sleep, 
and  betake  ourselves,  with  vigilancy  and  vigour,  to  the  duties 
of  a  Christian  life.  For  the  time  of  your  removal,  out  of  this 
place  of  exercise  and  probationership,  is  nearer  than  when 

12  you  first   entered  into  the  profession  of  Christianity  ".     The 

NOTE. 

11,  12  »  It  seems,  by  lliesc  two  verses,  as  it"  St.  Paul  looked  upon  Christ's  comiiii? 
as  not  far  off,  to  wliicli  tliere  are  several  other  oceurrent  pa'^sages  in  his  eiiistles: 
See  1  Coi.  i.7, 

VOL.  VIII.  S  B 


370  Romans.  Chap.  XIV. 

TEXT. 
]  3  Let  us  walk  houestly^  as  in  the  day ;  not  in  rioting  and  drunkenness, 

not  in  chambering  and  wantonness,  not  in  strife  and  en%Tiiig. 
]  4  But  put  ye  on  the  Lord  Jesus  Christ,  and  raake  not  provision  for  the 

flesh,  to  fulfil  the  lusts  thereof. 

PARAPHRASE. 

night,  the  dark  state  of  this  world,  wherein  the  good  and  the 
bad  can  scarce  be  distinguished,  is  far  spent.  The  day,  that 
will  show  every  one  in  his  own  dress  and  colours,  is  at  hand. 
Let  us,  therefore,  put  away  the  works  that  we  should  be 
ashamed  of,  but  in  the  dark  ;  and  let  us  put  on  the  dress  ^  and 
ornaments  that   we  should  be  willing  to  appear  in,  in  the 

13  light.  Let  our  behaviour  be  decent,  and  our  carriage  such 
as  fears  not  the  light,  nor  the  eyes  of  men ;  not  in  dis- 
orderly feastings  and  drunkenness ;  nor  in  dalliance  and  wan- 

14  tonness'^:  nor  in  strife  and  envy''.  But  walk  in  newness  of 
life,  in  obedience  to  the  precepts  of  the  Gospel,  as  becomes 
those  who  are  baptized  into  the  faith  of  Christ,  and  let  not 
the  great  employment  of  your  thoughts  and  cares  be  wholly 
in  making  provision  for  the  body,  that  you  may  have  where- 
withal to  satisfy  your  carnal  lusts. 

NOTES. 

12  '•  "OitKa,  "  armour."     The  word  in  the  Greek  is  often  used  for  the  apparel, 
cloathing,  and  accoutrements  of  the  body. 

13  ^  Tiiese  he  seems  to  name  with  reference  to  tlie  night,  which  he  had  mentioned, 
these  being  the  disorders  to  which  the  night  is  usually  set  apart. 

••  These  probably  were  set  down,  with  regard  to  universal  love  and  good-will, 
which  he  was  principally  here  pressing  them  to. 


SECTION  XIII. 

CHAPTER  XIV.  1— XV.  13. 


CONTENTS. 


St.  Paul  instructs  both  the  strong  and  the  weak,  in  their 
mutual  duties  one  to  another,  in  respect  of  things  indifferent, 
teaching  them,  that  the  strong  should  not  use  their  liberty,  where 
it  might  offend  a  weak  brother  :  nor  the  weak  censure  tlie  strong, 
for  using  tlieir  liberty. 


Chap.  XIV.  Rumans.  371 

TEXT. 

1  Him  that  is  \reak  in  the  faith  receive  you,  but  not  to  doubtful 
(lijiputations. 

2  For  one  believeth  that  he  may  eat  all  things :  another,  who  is  weak, 
eateth  herbs. 

3  Let  not  him  that  eateth  dcs})ise  him  that  eateth  not ;  and  let  not 
him  which  eateth  not  judge  him  that  eateth  :  for  God  hath  re- 
ceived him.   ■ 

4  Who  art  thou  that  judgest  another  man's  servant?  to  his  own  master 


PARAPHRASE. 

1  Him  that  is  weak  in  the  foitli,  i.  e.  not  fully  persuaded  of 
his  Christian  hberty,  in  the  use  of  some  indifferent  thing, 
receive  you  into  your  friendship  and  conversation  =',  with- 
out any  coldness  or  distinction,  but  do  not  engage  him  in 

2  disputes  and  controversies  about  it.  For  such  variety  is 
there  in  men's  persuasions,  aboiit  their  Christian  liberty,  that 
one  believeth  that  he  may,  without  restraint,  eat  all  tilings  ; 
another  is  so  scrupulous,  ^hat  he  eateth  nothing  but  herbs. 

3  Let  not  him,  that  is  persuaded  of  his  liberty,  and  eateth,  de- 
spise him  that,  through  scruple,  eateth  not:  And  let  not  him, 
that  is  more  doubtful,  and  eateth  not,  judge  or  censure  him 
that  eateth,  for  God  hath  received'^  him  into  his  church  and 

4  family  :  And  who  art  thou,  that  takest  upon  thee  to  judge 


NOTES. 

1  •  Tliat  the  reception,  licie  spoken  of,  is  the  receiving  into  familiar  and  or- 
dinary conversation,  is  evident  from  chap.  xv.  7,  where  he,  directing  them  to 
receive  one  anotiier  nuiuially,  uses  the  same  word  wps-Aa/zS^Jvc-o-SE,  i.  e.  live 
together  in  a  free  and  friendly  manner,  the  weali  with  the  strong,  and  the  strong 
with  the  weak,  without  any  regard  to  the  differences  among  you,  about  the  law- 
fulness of  any  indifferent  things.  Let  tliose  that  agree,  or  differ,  concerning  the 
use  of  any  indifferent  thing,  live  together  all  alike. 

3,  4  '-  "  By  him  that  eateth,"  vcr.  3,  St.  Paul  seems  to  mean  the  Gentiles, 
who  were  less  scrupulous,  in  the  use  of  iudifferent  things;  and,  by  "him  that 
eateth  not,"  the  Jews,  who  made  a  great  distinction  of  meats  and  drinks  and 
days,  and  placed  in  them  a  great,  and,  as  they  thought,  neccssarj-  part  of  the  wor- 
ship of  the  true  God.  To  the  Gentiles  the  apostle  gives  this  caution,  that  they 
should  not  contemn  the  Jews,  as  weak,  narrow-minded  men,  that  laid  so  much 
stress  on  matters  of  so  small  moment,  and  thought  religion  so  much  concerned  in 
those  indifferent  things.  On  the  other  side,  he  exhorts  the  Jews,  not  to  judge 
that  those,  who  neglected  the  Jewish  observances  of  meats  and  days,  were  still 
heathens,  or  would  soon  apostatize  to  heathenism  again  :  no,  says  he  ;  God  has 
received  them,  and  they  are  of  his  family  :  and  thou  hast  nothing  to  do  to  judge, 
whether  they  are,  or  will  continue,  of  his  family,  or  no  ;  that  belongs  only  to 
him,  the  Master  of  the  family,  to  judge,  whether  they  shall  stay,  or  leave  his  fa- 
mily or  no.  But,  notwithstanding  thy  censure,  or  hard  thought-,  of  them,  they 
shall  not  fall  off,  or  apostatize;  for  God  is  able  to  continue  them  in  his  family, 
in  his  church,  notwithstanding  thou  suspectest,  from  their  free  use  of  things  in- 
differcut,  they  incline  loo  much  or  approach  too  near  to  Gcntilism. 

B  K  2 


o/ 


%  Romans.  Chap.  XIV. 


TEXT, 
he  standeth  or  falleth.  Yea,  he  shall  be  holden  up :  for  God  is  able  to 
make  him  stand. 

5  One  man  esteemeth  one  day  above  another :  another  esteemeth  every- 
day alike.     Let  every  man  be  fully  persuaded  in  his  own  mind. 

G  He  that  regardcth  tlie  day,  regardeth  it  unto  the  Lord;  and  he  that 
regardeth  not  the  day,  to  the  Lord  he  doth  not  regard  it.  He  that 
eateth,  eateth  to  the  Lord,  for  he  giveth  God  thanks  ;  and  he  that 
eateth  not,  to  the  Lord  he  eateth  not,  and  giveth  God  thanks. 

7  For  none  of  us  livcth  to  himself,  and  no  man  dieth  to  himself. 


PARAPHRASK. 

the  domestic  of  another,  Avhethcr  he  he  of  his  family,  or  no  ? 
It  is  his  own  master  alone,  who  is  to  judge  whether  he  be, 
or  shall  continue,  liis  domestic,  or  no :  what  hast  thou  to 
do,  to  meddle  in  the  case  ?  But  trouble  not  thyself;  he  shall 
stand  and  stay  in  the  family.     For  God  is  able  to  confirm  and 

5  establish  him  there*'.  One  man  judgeth  one '^  day  to  be  set 
apart  to  God  more  than  another:  another  man  judgeth  every 
day  to  be  God's  alike.  Let  every  one  take  care  to  he  satisfied 
in  his  own  mind,  touching  the  matter.     But  let  him  not  cen- 

6  sure'*  another  in  what  he  doth.  He  that  observeth  a  day, 
observeth  it  as  the  Lord^5  servant,  in  obedience  to  him  :  and 
he  that  observeth  it  not,  passes  by  that  observance,  as  the 
Lord's  servant,  in  obedience  also  to  the  Lord.  He  that  eateth 
what  another  out  of  scruple  forbears,  eateth  it  as  the  Lord's 
servant :  for  he  giveth  God  thanks.  And  he  that,  out  of 
scruple,  forbeareth  to  eat,  does  it  also  as  the  Lord's  servant : 
for   he  giveth  God  thanks,  even  for  that  which  he  doth,  and 

7  thinks  he  may  not  eat.  For  no  one  of  us  Christians  liveth,  as 
if  he  were  his  own  man,  perfectly  at  his  own  disposal :  and 

8  no  one  '"  of  us   dies  so.     For   whether  we    live,  our  life  is 

NOTES. 

5  •■  The  apostle  having,  hi  the  foregoing  verse,  used  xpt-jnv  aKKirpm  o]xiTr,v,  for 
judging  any  one  to  he  or  not  to  be  another  man's  servant  or  domestic,  he  seems 
here  to  continue  the  use  of  the  word  kcIvhv  in  tlie  same  siguilication,  i.  e.  for 
judging  a  day  to  he  more  peculiarly  God's. 

"*  This  may  he  concluded  to  he  the  apostle' .^  sense,  because  the  thing,  he  is  upon 
here,  is  to  keen  ihcm  from  censuring  one  another,  in  the  use  of  things  in- 
different ;  particularly  the  Jews,  from  judu'ing  the  Gentiles,  in  their  neglect  of  the 
observance  of  days  or  meats.  This  judging  being  what  St.  Paul  principally 
endeavoured  here  to  restrain,  as  being  opposite  to  the  liberty  of  the  Gospel,  which 
favoured  a  neglect  of  these  rituals  of  the  law,  wliich  were  now  antiquated.  See 
Gai.  iv.  9—11,  and  V.  1,  2. 

7  «  OJ8{if  should,  I  suppose,  he  taken  liere  with  the  same  limitation  it  lialh  in  the 
former  part  of  the  verse,  witii  the  pronoun  riixoiv ;  and  so  should  here,  as  there,  be 
rendered  in  English,  "  no  one  of  us,"  and  not,  "  no  man,"  St.  Paul  speaking 
here  only  of  Christiims  :  this  sense  of  cJSilf  the  next  verse  seems  to  confirm. 


Chap.  XIV.  Romans.  373 

TEXT. 

8  For  whetlier  we  live,  we  live  unto  the  Lord ;  and  whether  we  die,  we 
die  unto  the  Lord :  whether  we  live  therefore,  or  die,  we  are  the 
Lord's. 

9  For  to  this  end  Christ  both  died,  and  rose,  and  revived,  that  he  might 
be  Lord  both  of  the  dead  and  living. 

1 0  But  wliy  dost  thou  judge  thy  brother?  or  why  dost  thou  set  at  nought 
thy  brotlier.''  for  we  shall  all  stand  before  the  judgment-seat  of  Christ. 

11  For  it  is  written,  As  I  live,  saith  the  Lord,  every  knee  shall  bow  to 
me,  and  every  tongue  shall  confess  to  God. 

12  So  then  every  one  of  us  shall  give  account  of  himself  to  God. 

13  Let  us  not,  therefore,  judge  one  another  any  more  :  but  judge  this 
rather,  that  no  man  put  a  stumbling-block,  or  an  occasion  to  fall,  in 
his  brother's  \vay. 

PARAPHRASE. 

appropriated  to  the  Lord ;  or  whether   we  die,   to  him  we 

die,  as  his  servants.     For  whether  we  live  or  die,  we  are  his, 

9  in  his  family,  his  domestics^,  appropriated  to  him.     For  to 

this  end  Christ  died,  and  rose,  and  lived  again,  that  he  might 

10  he  Lord  and  proprietor  of  us  ",  both  dead  and  living.  What 
hast  thou  then  to  do,  to  judge  thy  brother,  who  is  none  of 
thy  servant,  but  thy  equal  "^  Or  how  darest  thou  to  think  con- 
temptibly of  him  .f*  For  Ave  shall,  thou,  and  he,  and  all  of  us, 
be  brought  before  the  judgment-seat  of  Christ,  and  there  we 
shall  answer,  every  one  for  himself,  to  our  Lord  and  Master. 

11  For  it  is  written,  "  As  I  live,  saith  the  Lord,  every  knee 
shall  bow  to  me,  and  every  tongue  shall  confess  to   God.*" 

12  So  then  every  one  of  us  shall  give  an  account  of  himself  to 

13  God.  Let  us  not,  therefore,  take  upon  us  to  judge  one  ano- 
ther; but  rather  come  to  this  judgment,  or  determination  of 
mind,  that  no  man  put ''  a  stumbling-block,  or  an  occasion  of 

NOTES. 

8  f  These  words,  "  we  are  the  Lord's,"  give  an  easy  interpretaiion  to  these  phrases 
of  "  eating  and  living,  &c.  to  tlie  Lord ;"  for  they  uiake  them  plainly  refer  to  what 
he  had  said  at  the  laitt^r  end  of  ver.  3.  "  For  God  hath  received  him  ;"  signify- 
ing, that  God  had  received  all  those  who  profess  the  Gospel,  and  had  given  their 
names  up  to  Jesus  Ciirist,  into  his  family,  and  h:id  made  them  his  domestics. 
And,  therefore,  we  should  not  judge  or  censure  one  another,  tor  that  every  Chri- 
stian was  the  Lord's  domestic,  aj)propriafed  to  him,  as  his  menial  servant : 
and,  therefore,  all  that  he  did,  in  that  state,  was  to  be  looked  on,  as  done  to  the 
Lord,  and  not  to  be  accounted  for  to  any  body  else. 

9  s  K\jpttier\,  '*  might  be  Lord  ;"  must  be  taken  so,  here,  as  to  make  this  agree 
with  the  foregoing  verse.  There  it  was  "  we,"  i.  e.  we  Christians,  whether  we 
live  or  die,  are  the  Lord's  propriety  :  for  the  Lord  died  and  rose  again  that  we, 
whether  living  or  dying,  should  be  his. 

13  ^  He  had,  before,  reproved  the  weak,  that  censured  tlie  strong  in  the  use  of  their 
liberty.  He  comes,  now,  to  restrain  the  stionu  from  offending  their  weak 
brethren,  by  a  too  free  use  of  their  libei  ty,  in  not  forbearing  the  ute  of  it,  wheie 
it  might  give  oflfence  to  the  weak. 


37i  Romans.  Chap.  XIV. 

TEXT. 

14  1  know,  and  am  persuaded  by  the  Lord  Jesus,  that  there  is  nothing 
unclean  of  itself :  but  to  him  that  esteemeth  any  thing  to  be  un- 
clean, to  him  it  is  unclean. 

1 5  But  if  tliy  brother  be  grieved  with  thy  meat,  now  Malkest  thou  not 
charitably.     Destroy  not  him  with  thy  meat,  for  whom  Christ  died. 

1 6  Let  not  then  your  good  be  evil  spoken  of. 

1  7  For  the  kingdom  of  God  is  not  meat  and  drink ;  but  righteousness, 
and  peace,  and  joy  in  the  Holy  Ghost. 

18  For  he  that  in  these  things  scrveth  Christ  is  acceptable  to  God,  and 
approved  of  men. 

19  Let  us  therefore  follow  after  the  things  which  make  for  peace,  and 
things  wherewith  one  may  edify  another. 

20  For  meat  destroy  not  the  work  of  God.  All  things  indeed  are  pure  ; 
but  it  is  enl  for  that  man  who  eateth  with  o^^lce. 


PARAPHRASE. 

14  falling,  in  his  brother's  way.  I  know  and  am  fully  assured 
by  the  Lord  Jesus,  that  there  is  nothing  unclean,  or  unlawful 
to  be  eaten,  of  itself.     But  to  him  that  accounts  any  thing 

15  to  be  unclean,  to  him  it  is  unclean.  But  if  thy  brother  be 
grieved '  with  thy  meat,  thy  carriage  is  uncharitable  to  him. 

16  Destroy  not  him  with  thy  meat,  for  whom  Christ  died.  Let 
not  then  your  liberty,  which  is  a  good  ^  you  enjoy  under  the 

17  Gospel,  be  evil  spoken  of.  For  the  privileges  and  advantages 
of  the  kingdom  of  God  do  not  consist  in  the  enjoyment  of 
greater  variety  of  meats  and  drinks,  but  in  uprightness  of  life, 
peace  of  all   kinds,  and  joy  in  the  gifts  and  benefits  of  the 

18  Holy  Ghost  under  the  Gospel.  For  he  that  in  these  things 
pays  his  allegiance  and  service  to  Jesus  Christ,  as  a  dutiful 
subject  of  his  kingdom,  is  acceptable  to  God,  and  approved 

19  of  men.  The  things  therefore  that  we  set  our  hearts  upon 
to  pursue  and  promote,  let  them  be  such  as  tend  to  peace  and 

20  good-will,  and  the  mutual  edification  of  one  another.  Do 
not,  for  a  little  meat,  destroy  a  man  that  is  the  work'  of 
God,  and  no  ordinary  piece  of  workmanship.  It  is  true 
all  sort  of  wholesome  food  is  pure,  and  defileth  not  a  man's 
conscience ;  but  yet  it  is  evil  to  him  who  eateth  any  thing 


NOTES. 

15  >  "  Grieved"  dees  not  lieie  signify  simply  made  sorrowful  for  what  thoii  doest,  but 
brought  into  trouble  and  discompo-sure,  or  receives  an  hurt,  or  wound,  as  evei^ 
one  does  who,  by  another's  example,  does  what  he  supposes  to  be  unlawful. 
This  sense  is  confirmed  in  the  words,  "  destroy  not  him  with  thy  meat:"  and 
also  by  what  he  says,  1  ('or.  viii.  9 — 1.3,  in  tlie  like  case. 

Ki  k  See  1  Cor.  x.  .SO. 

-'0  '  'i'he  force  of  this  argument,  set  INJatth.  vi.  25,  "  The  life  it  more  than  meat." 


Chap.  XV.  Romans.  S75 

'rexT. 

21  It  is  good  neither  to  eat  flesli,  nor  to  drink  wine,  nor  any  thing 
wliereby  thy  brother  stumbleth,  or  is  offended,  or  is  made  Meak. 

22  Hast  tliou  faitli  ?  liave  it  to  thyself  before  God.  Happy  is  he  that 
condenineth  not  himself  in  that  thing  which  he  alloweth. 

23  And  he  that  doubteth  is  damned  if  he  eat,  because  he  eateth  not  of 
faith  ;  for  whatsoever  is  not  of  faith  is  sin. 

XV.  1  We  then  that  are  strong  ought  to  bear  tlie  infirmities  of  the 
weak,  and  not  to  please  ourselves. 

2  Let  every  one  of  us  please  his  neighbour  for  his  good  to  edification. 

3  For  even  Christ  pleitsed  not  himself;  but,  as  it  is  written.  The  re- 
proaches of  them  that  reproached  thee  fell  on  me. 

4  For  whatsoever  things  Mere  written  aforetime  were  written  for 
our  learning,  that  we,  through  patience  and  comfort  of  the  Scriptures, 
might  have  hope. 

PARAPHRASE. 

21  SO  as  to  offend  his  brother.  It  is  better  to  forbear  flesh,  and 
wine,  and  any  thing,  rather  than  in  the  use  of  thy  liberty,  in 
any  indifferent  things,  to  do  that  whereby  thy  brother  stum- 

22  bleth,  or  is  offended,  or  is  made  weak  '".  Thou  art  fully 
persuaded  of  the  lawfulness  of  eating  the  meat  which  thou 
eatest :  It  is  well.  Happy  is  he  that  is  not  self-condemned 
in  the  thing  that  he  practises.  But  have  a  care  to  keep  this 
faith,  or  persuasion,  to  thyself:  let  it  be  between  God  and 
thy  own  conscience :  raise  no  dispute  about  it ;  neither  make 

23  ostentation  of  it ",  by  thy  practice,  before  others.  But  he  that 
is  in  doubt,  and  balanceth ",  is  self-condemned  if  he  eat, 
because  he  doth  it  without  a  full  persuasion  of  the  lawfulness 
of  it.     For  whatever  a  man  doth,  which  he  is  not  fully  per- 

XV.  1  suaded  in  his  own  mind  to  be  lawful,  is  sin.  We,  then, 
that  are  strong,  ought  to  bear  the  infirmities  of  the  weak,  and 
not  to  indulge  our  own  appetites,  or  inclinations,  in  such  an  use 

2  of  indifferent  things  as  may  offend  the  weak.  But  let  every 
one  of  us  please  his  neighbour,  comply  with  his  infirmities 

3  for  his  good,  and  to  edification.  For  even  Christ,  our  Lord, 
pleased  not  himself:  but  as  it  is  written,  "The  reproaches 

4  of  them  that  reproached  thee  are  fallen  upon  me."  For 
whatsoever  was  heretofore  written,  /.  e.  in  the  Old  Testa- 
ment, was  written  for  our  learning,  that  wc,  through  pati- 

NOTES. 

21  ""  "  Offeiided  aiul  made  weak ;  i.  e.  drawn  to  tlic  doint;  of  any  thing,  of  .vhose 
lawfulness  not  being  fully  per.suadi;d,  it  becomes  a  sin  to  liiai. 

22  "  Tliese  two,  viz.  not  disputing  about  it,  wliich  he  forbad,  ver.  1,  and  not  using 
hi.s  liberty,  before  any  one  wiioin  possibly  it  may  offend,  may  be  sujiposod  to  be 
contained  in  these  words,  "  have  it  to  thyself." 

23  »  A<axpiK)>tvof,  translated  here  "  doubteth,"  is,  Rom.  iv.  20,  translated 
"  .staggered  ;"  and  is  there  opposed  to  o€?uv3(/iiai6»i  rj?  oris-*'.  "  strong  in  the 
faith  ;"  or  to  wXripopopri^u;,  "  fully  persuaded,''  as  it  follows  in  the  next  verse. 


376  Romans.  Chap.  XV. 

TEXT. 

5  Now  the  God  of  patience  and  consolation  grant  you  to  be^like- 
niinded  one  towards  another,  accoidiug  to  Christ  Jesus : 

6  That  ye  may,  m  ith  one  mind  and  one  mouthy  glorify  God,  even  the 
Father  of  our  Lord  Jesus  Christ. 

7  Wherefore  receive  ye  one  another,  as  Christ  also  received  us,  to  the 
glory  of  God. 

8  Now  I  say  that  Jesus  Christ  Mas  a  minister  of  the  circumcision  for 
the  truth  of  God,  to  confirm  the  promises  made  unto  the  fathers : 

PARAPHRASE, 
ence  and  the  comfort  which  the  Scriptures  give  us,  might  have 

5  hope.  Now  God,  who  is  the  giver  of  patience  and  consola- 
tion, make  you  to  be  at  unity  one  with  another,  according  to 

6  the  will  of  Christ  Jesus;  That  you  may,  with  one  mind  and 
one  mouth,  glorify  the  God  and  Father  of  our  Lord  Jesus 

7  Christ.  Wherefore,  admit  and  receive  one  another?  into  fel- 
lowship and  familiarity,  without  shyness  or  distance,  upon 
occasion  of  differences  about  things  indifferent,  even  as  Christ 

8  received  us  Jews  to  glorify  "■  God,  (For  ^  I  must  tell  you,  ye 

NOTES. 

7  P  n/:oo-Xa;ucavf<r9£,  "  receive  ouc  anotlier,"  caunot  mean  receive  one  another  into 
church  communion  ;  for  there  is  no  appearance  that  the  convert  Jews  and  Gen- 
tiles separated  communion  in  Rome,  U[>on  account  of  differences  about  meats 
and  drinks,  and  days.  We  should  have  heard  more  of  it  from  St.  Paul  if  there 
had  been  two  separate  congregations,  i.  e.  two  churches  of  Christians  in  Rome, 
divided  about  these  indifferent  things.  Besides,  directions  cannot  be  given  to 
private  Christians  to  receive  one  another,  in  that  sense.  The  receiving  therefore 
here  must  be  understood  of  receiving,  as  a  man  doth  another  into  his  company, 
converse,  and  familiarity,  i.  e.  He  would  have  them,  Jews  and  Gentiles,  lay  by 
all  distinction,  coldness,  r.nd  rcservediiess,  in  their  conversation,  one  with 
another;  and,  as  domestics  of  the  same  family,  live  friendly  and  familiar,  not- 
withstanding their  different  judgments  about  those  ritual  observances.  Hence, 
ver.  5,  he  exhorts  them  to  he  united  in  friendship  one  to  another,  that  with  one 
heart  and  one  voice  they  might  conjointly  glorify  God,  and  receive  one  another 
with  the  same  good-will  that  Christ  hath  received  us  the  Jews,  £«,-  So|av  tcS  &toZ, 
to  the  glorifying  of  God  for  his  truth  in  fulfilling  the  promises  he  made  to  the 
patriarchs,  and  received  the  Gentiles,  to  glorify  God  for  his  mercy  to  them.  So 
that  we  liave  reason,  both  Jews  and  Gentiles,  laying  aside  these  little  differences 
about  things  indifferent,  to  join  together  heartily  in  glorifying  God. 
<i  Elf  8o|ai/  tj3  ©eo3,  "  to  the  glory  of  God;"  i.  e.  to  glorify  God,  by  the  same 
figure  of  speech  that  he  uses  w/.of  'Ir,c-oS,  "  the  faith  of  Jesus,"  for  *'  believing  in 
Jesus,"  Rom.  iii.  22  and  20.  The  thing  that  St.  Paul  is  exhorting  them  to  here 
is  to  the  glorifying  God  with  one  accord,  as  is  evident  from  the  immediately 
preceding  words,  ver.  6  ;  and  that  which  follows,  ver.  9,  10,  11,  is  to  the  same 
purpose  ;  so  that  there  is  no  room  to  doubt  that  his  meaning  in  these  words  is 
this,  viz.  Christ  received,  or  tool;  us,  believing  Jews,  to  himself,  that  they  might 
magnify  the  truth  of  God  ;  and  took  the  Gentiles  that  believed  to  himself,  that 
they  might  magnify  God's  mercy.  This  stands  easy  in  the  consti-uction  of  his 
words,  and  sense  of  his  mind. 

6  r  «« Ts;,nv  I  say  tliat  Jesus  Christ  was  a  minister  of  the  circuuicisiou."    These 


Chap.  XV.  Romans.  iJ77 

TEXT. 
9  J^iX  that  tlie  Gentiles  might  glorify  God  for  liis  mercy  j   as  it  is 
written.  For  tliis  cause  I  will  confess  to  thee  among  the  Gentiles, 
and  sing  unto  thy  name. 
10  And  again  he  saith,  Rejoice,  ye  Gentiles,  with  his  people. 
I  1  And  again.  Praise  the  Lord,  all  ye  Gentiles,  and  laud  him,  all  ye 
pcoj)le, 

12  And  again,  Esaias  saith,  There  shall  be  a  root  of  Jesse,  and  he  that 
shall  rise  to  reign  over  the  Gentiles,  in  him  shall  the  Gentiles  trust. 

13  Now  the  God  of  hope  lill  yuu  with  all  joy  and  peace  in  believing, 
that  ye  may  abound  iu  hope,  through  the  power  of  the  Holy  Ghost. 

PARAPHRASE, 
converted  Romans,  that  Christ  was  sent  to  tlie  Jews,  and  em- 
ployed all  his  ministry  *  on  those  of  the  circumcision)  for  his 
truth,  in  making  good  his  promise  made  to  the  fathers,  i  e. 
9  Abraham,  Isaac,  and  Jacob  ;  And  received  you,  the  Gentiles, 
to  glorify  God  for  his  mercy  to  you,  as  it  is  written,  "  For 
this  cause  I  will  confess  to  thee  among   the  Gentiles,  and 

10  sing  unto  thy  name."      And  again   he   saith,  "  Kejoice,  ye 

1 1  Gentiles,  with  his  people."     And  again,  "  Praise  the  Lord, 

12  all  ye  Gentiles,  and  laud  him,  all  ye  nations."  And  again, 
Isaiah  saith,  "There  shall  be  a  root  of  Jesse,  and  he^'that 
shall  rise  to  reign  over  the  Gentiles,  in  him  shall  the  Gentiles 

13  trust'."  Now  the  God  of  hope  fill  you  with  all  joy  and  peace 
in  believing,  that  ye  may  abound  in  hope,  through  the  power 
of  the  Holy  Ghost ". 

NOTES. 

words  are  plainly  a  parenthesis,  and  spoken  with  some  emphasis,  to  restrain  the 
Gentile  converts  of  Rome,  who,  as  it  i.s  plain  from  chap.  xiv.  3,  were  apt  l|ou- 
Oivi7(76xi,  to  set  at  nought,  and  despise  the  converted  Jews,  for  sticking  to  their 
ritual  observances  of  meats  and  drinks,  &c. 

•  Aii-AOio-j  aep,lofj.yi(,  "  a  minister  of,  or  to  the  ciicumcision."  What  it  was  that 
Christ  ministered  to  the  Jews,  we  may  see  by  the  like  expression  of  St.  Paul 
applied  to  liimself,  ver.  16,  where  he  calls  himself  "a  minister  of  Jesus  Christ 
to  the  Gentiles,  ministering  the  Gospel  of  God." 

12  '  'Ett'  nilrip  £9nr)  tKjnoZj,,  "  in  him  shall  the  Gentiles  trust,"  rather  hope ;  not 
that  there  is  any  material  difference  iu  the  signification  of  trust  and  hope,  but 
the  better  to  express  and  answer  St.  Paul's  way  of  writing,  with  whom  it  is 
familiar,  when  he  hath  been  speaking  of  any  virtue,  or  grace,  whereof  God  is  the 
author,  to  call  God,  thereupon,  the  God  of  that  virtue,  or  favour.  An  eminent 
exam[)le  whereof  wehave  a  few  verses  backwards,  ver. 4,  i'l/a  oik  t^s  Uo/novni  xal  t?? 
iuapax\f,<7iuj;  rwv  ypoopwv  Trjy  l?.7r('Sa  'iywixDi,  "  that  we  through  patience  and  coni- 
fort.'l  rather  consolation,  "of  the  Scriptures,  might  have  hope;"  and  then 
subjoins,  "  a  %\  0£Of  T?f  vTro^ouii,-  xa)  tni  aaptxxXriatws,  "  now  the  God  of  patience 
and  consolation."  And  so  here  e'Svi)  iKTrnSci,  6  $1  Qehi  kKniioi,  "  the  Gentiles  shall 
hope.    Now  the  God  of  hope." 

13  "  The  gifts  of  the  Holy  Ghost,  bestowed  upon  the  Gentiles,  were  a  foundation 
of  hope  to  iln-ni  that  they  were,  by  believinu',  the  children  or  people  of  God,  as 
well  as  the  Jews. 


378  Romam.  Chap.  XV. 


SECTION  XIV. 
CHAPTER  XV.  14—33. 

CONTENTS. 

In  the  remaining  part  of  this  chapter  St.  Paul  makes  a  very- 
kind  and  skilful  apology  to  them  for  this  epistle  ;  expresses  an 
earnest  desire  of  coming  to  them ;  touches  upon  the  reasons  that 
hitherto  had  hindered  him ;  desires  their  prayers  for  his  deliver- 
ance from  the  Jews,  in  his  journey  to  Jerusalem,  whither  he  was 
going ;  and  promises  that  from  thence  he  will  make  them  a  visit 
in  his  way  to  Spain. 

^fEXT. 

14  And  I  myself  also  am  persuaded  of  you,  my  brethren,  that  ye  also 
are  full  of  goodness,  filled  with  all  knowledge,  able  also  to  admonish 
one  another. 

15  Nevertheless,  brethren,  I  have  written  the  more  boldly  unto  you 
in  some  sort,  as  putting  you  in  mind,  because  of  the  grace  that  is 
given  to  me  of  God, 

\&  That  I  should  l)e  the  minister  of  Jesus  Christ  to  the  Gentiles, 
ministering  the  Gospel  of  God,  that  the  offering  up  of  the  Gentiles 
might  be  acceptable,  being  sanctified  by  the  Holy  Ghost. 


PARAPHRASE. 

14)  As  to  my  own  thoughts  concerning  you,  my  brethren,  I  am 
persuaded  that  you  also,  as  well  as  others,  are  full  of  good- 
ness, abounding  in  all  knowledge,  and  able  to  instruct  one 

15  another.  Nevertheless,  brethren,  I  have  written  to  you  in 
some  things  pretty  freely,  as  your  remembrancer,  which  I 
have  been  emboldened  to  do  by  the  commission  which  God 

16  has  been  graciously  pleased  to  bestow  on  me,  "Whom  he  hath 
made  to  be  the  minister  of  Jesus  Christ  to  the  Gentiles  in  the 
Gospel  of  God,  in  which  holy  ministration  I  officiate,  that 
the  Gentiles  may  be  made  an  acceptable  offering'*  to  God, 
sanctified  by  the  pouring  out  of  the  Holy  Ghost  upon  them. 

NOTE. 

16  »  «'  Ofleriiig."     Sec  Isii.  l.wi.  2'3. 


Chap.  XV.  Uoitians.  379 

TEXT. 

171  liave  therefore  M'liereof  I  may  glory,  through  Jesus  Christ,  in  those 

tilings  which  pertain  to  God. 
1 8  For  I  will  not  dare  to  speak  of  any  of  those  tlnngs  which  Christ  hatli 

not  wrought  by  me,  to  make  the  Gentiles  obedient  by  word  and 

deed, 
]  9  Tiirough  mighty  signs  and  wonders,  by  the  power  of  the  Spirit  of 

God  ;    so  that  from  Jerusalem,  and  round  about  unto  lllyricum,  I 

have  fully  preached  the  Gospel  of  Christ. 

20  Yea,  so  have  I  strived  to  preach  the  Gospel,  not  where  Christ  was 
named,  lest  I  should  build  upon  another  man's  foundation  : 

21  But  as  it  is  written,  To  whom  he  was  not  spoken  of,  they  shall  see  : 
and  they  that  have  not  heard  shall  understand. 

22  For  which  cause  also  I  have  been  much  hindered  from  coming  to 
you. 

23  But  now  having  no  more  place  in  these  parts,  and  having  a  great 
desire  these  many  years  to  come  unto  you  ; 


PARAPHRASE. 

17  I  have,  therefore,  matter  of  glorying,  through  Jesus  Christ, 

18  as  to  those  things  that  pertain  '^  to  God.  For  I  shall  not  ven- 
ture to  trouble  you  with  any  concerning  myself,  but  only 
what  Christ  hath  wrought  by  me  for  the  bringing  of  the 
Gentiles    to  Christianity,    both    in    profession    and    practice. 

19  Through  mighty  signs  and  wonders  by  the  power  of  the  Holy 
Ghost,  so  that  from  Jerusalem  and  the  neighbouring  coun- 
tries, all  along  quite  to  lllyricum,  I  have  effectually  preached 

20  the  Gospel  of  Christ ;  But  so  as  studiously  to  avoid  the  carry- 
ing of  it  to  those  places  where  it  was  already  planted,  and 
where  the  people  were  already  Christians,  lest  I  should  build 

21  upon  another  man's  foundation*^.  But  as  it  is  written*^, 
"  To  whom  he  was  not  spoken  of,  they  shall  see ;  and  they 

22  that   have   not   heard   shall    understand.""      This   has   often 

23  hindered  me  from  coming  to  you  :  But  now  having  in  these 
parts  no  place,  where  Christ  hath  not  been  heard  of,  to  preach 
the  Gospel  in,  and  having  had,  for  these  many  years,  a  desire 


NOTES. 

17  ■>  Tot  xffplc  0eiv,  "  Things  that  pertain  to  God."  The  same  phrase  we  have  Heb. 
V.  1,  where  it  signifies  the  things  that  were  offered  to  God  in  the  temple-uiini- 
stration.  St.  Paul,  by  way  of  allusion,  speaks  of  the  Gentiles,  in  the  foregoing 
verse,  as  an  offering  to  be  made  to  God,  and  of  himself  as  the  priest,  by  wliom 
the  sacrifice,  or  offering,  was  to  be  prepared  and  offered  ;  and  then  here  he  tells 
them  that  he  had  matter  of  glorying  in  tiiis  offering,  i.  e.  that  he  had  had  success 
in  converting  the  Gentiles,  and  bringing  theui  to  be  a  living,  holy,  and  acceptable 
sacrifice  to  God,  an  account  wliereof  he  gives  them  iu  the  four  following  verses. 

20  «  See  1  Cor.  iii.  10.  2  Cor.  x.  16". 

21  •■  Isui.  Hi.  15. 


380  Romans.  Chap.  XV. 

TEXT. 

24  Whensoever  I  take  my  journey  into  Spain,  I  will  come  to  you' 
for  I  trust  to  see  you  in  my  journey,  and  to  be  brought  on  my  way 
thitherward  by  you,  if  first  I  be  somewhat  filled  with  your  com- 
pany. 

25  But  now  I  go  unto  Jerusalem,  to  minister  unto  the  saints. 

26  For  it  hath  pleased  them  of  Macedonia  and  Achaia  to  make  a  cer- 
tain contribution  for  the  poor  saints  which  are  at  Jerusalem. 

2/  It  hath  pleased  them  verily ;  and  their  debtors  they  are.  For  if  the 
Gentiles  have  been  made  partakers  of  their  spiritual  things,  their 
duty  is  also  to  minister  unto  them  in  carnal  things. 

28  When,  therefore,  I  have  })erfornied  this,  and  have  sealed  to  them 
this  fruit,  I  will  come,  by  you,  into  Spain. 

29  And  I  am  sure  that,  when  I  come  unto  you,  I  shall  come  in  the  ful- 
ness of  the  blessing  of  the  Gospel  of  Christ. 

30  No\v  I  beseech  you,  brethren,  for  the  Lord  Jesus  Christ's  sake,  and 
for  the  love  of  the  Spirit,  that  ye  strive  together  with  me,  in  your 
prayers  to  God  for  me; 

31  That  I  may  be  delivered  from  them  that  do  not  believe  in  Judea; 

PARAPHRASE. 

24  to  come  to  you:  I  will,  when  I  take  my  journey  to  Spain, 
take  you  in  my  way ;  for  I  hope  then  to  see  you,  and  to  be 
brought  on  my  way  thitlierward  by  you,  when  I  have,  for 
some  time,  enjoyed  your  company,  and  pretty  well  satisfied 

25  my  longing  on  that  account.     But,  at  present,  I  am  setting 

26  out  for  Jerusalem,  going  to  minister  to  the  saints  there.  For 
it  hath   pleased   those  of  Macedonia  and  Achaia  to  make  a 

27  contribution  for  the  poor  among  the  saints  at  Jerusalem,  It 
hath  pleased  them  to  do  so,  and  they  are  indeed  their  debtors. 
For,  if  the  Gentiles  have  been  made  partakers  of  their  spiritual 
things,   they  are  bound,  on  their  side,  to  minister  to  them, 

28  for  the  support  of  this  temporal  life.  When,  therefore,  I 
have  despatched  this  business,  and  put  this  fruit  of  my  labours 
into  their  hands,  I  will  come  to  you  in  my  way  to  Spain. 

29  And  I  know  that,  when  I  come  unto  you,  I  shall  bring  with 
me  to  you  full  satisfaction,  concerning  the  blessedness  which 

30  you  receive  by  the  Gospel "  of  Christ.  Now  I  beseech  you, 
brethren,  by  our  Lord  Jesus  Christ,  and  by  the  love  which 
comes  from  the   Spirit  of  God,  to  join  with  me  in  earnest 

31  prayers  to  God  for  me,  That  I  may  be  delivered  from  the 

NOTE. 

29  ^  He  may  be  understood  to  mean  here,  that  lie  should  be  able  to  satisfy  them, 
that  by  the  Gospel  the  forgiveness  of  sins  was  to  be  obtained.  For  that  lie  shows, 
chap,  iv.  6 — U.  And  tiiey  had  as  much  title  to  if,  by  the  Gospel,  as  the  Jews 
themselves;  which  was  the  thing  he  had  been  making  out  to  them,  in  this 
epistle. 


Chap.  XVI.  Romans.  381 

TEXT, 
and  that  my  service,  wliich  I  liave  for  Jerusalem,  may  be  accepted 
of  tlie  saints ; 

32  That  I  may  come  unto  you  with  joy,  by  the  will  of  God,  and  may 
with  you  be  refreshed. 

33  Now  the  God  of  peace  be  with  you  all.     Amen. 

PARAPHRASE. 
unbelievers  in  Judea;  and  that  the  servics  I  am  doing  the 

32  saints  there  may  be  acceptable  to  them :   That,  if  it  be  the 
will  of  God,  I  may  come  to  you  with  joy,  and  may  be  re- 

33  freshed  together  with  you.     Now  the  God  of  peace  be  with 
you  all.     Amen. 


SECTION  XV. 
CHAPTER  XVI.  1— ,'27. 


CONTENTS. 

The  foregoing  epistle  furnishes  us  with  reasons  to  conclude, 
that  the  divisions  and  offences  that  were  in  the  Iloman  church, 
were  between  the  Jewisii  and  Gentile  converts,  whilst  the  one, 
over-zealous  for  the  rituals  of  the  law,  endeavoured  to  impose 
circumcision  and  other  INIosaical  rites,  as  necessary  to  be  observed 
by  all  that  professed  Christianity;  and  the  other,  without  due  re- 
gard to  the  weakness  of  the  Jews,  showed  a  too  open  neglect  of 
those  their  observances,  which  were  of  so  great  account  with  them. 
St.  Paul  was  so  sensible,  how  much  the  churches  of  Christ  suf- 
fered, on  this  occasion,  and  so  careful  to  prevent  this,  which  was 
a  disturbance  almost  every  \vhere  (as  may  be  seen  in  the  history 
of  the  Acts,  and  collected  out  of  the  epistles)  that,  after  he  had 
finished  his  discourse  to  them,  (which  we  may  observe  solemnly 
closed,  in  the  end  of  the  foregoing  chapter)  heiiere,  in  the  middle 
of  his  salutations,  cannot  forbear  to  caution  them  against  the 
authors  and  fomentcrs  of  these  divisions,  and  that  very  pathetically, 
ver.  IT — 20.  All  the  rest  of  thlscliapter  is  spent,  almost  wholly, 
in  salutations.  Only  the  four  last  verses  contain  a  conclusion, 
after  St.  Paul's  manner. 


3SQ  Romans.  Cliap.  XVI. 

TEXT. 

1  I  commend  unto  you  Phoebe  our  sister,  which  is  a  servant  of  the 
church  whidi  is  at  Kenclirca  : 

2  That  ye  receive  her,  iu  the  Lord,  as  beconieth  saints,  and  that  yo 
assist  her,  in  whatsoever  business  she  hath  need  of  you :  for  she  hath 
been  a  succourer  of  many,  and  myself  also. 

3  Greet  Priscilla  and  Aquila,  my  helpers  in  Christ  Jesus: 

4  (Who  have  for  my  life  laid  down  their  own  necks :  luito  whom  not 
only  I  give  thanks,  but  also  all  the  churches  of  the  Ceutiles.) 

.5  Likewise  greet  the  church  that  is  in  their  house.  Salute  my  well- 
beloved  Epaenetus,  who  is  the  first-fruits  of  Achaia  unto  Christ. 

6  Greet  Mary,  Avho  bestowed  much  labour  on  us. 

7  Salute  Andronicus  and  Junia,  my  kinsmen  and  fellow -prisoners,  who 
are  of  note  among  the  apostles,  who  also  were  in  Christ  before  nie. 

8  Greet  Amplias,  my  beloved  in  the  Lord. 

9  Salute  Urbane,  our  helper  in  Christ,  and  Stachys,  my  beloved. 

10  Salute  Apelles,  approved  iu  Christ.     Salute  them  which  are  of  Ari- 
stobidus'  household. 

11  Salute  Herodian,  my  kinsman.     Greet  them  that  be  of  the  house- 
hold of  Narcissus,  which  are  in  the  Lord. 

PARAPHRASE. 

1  I  commend  to  you  Phoebe,  our  sister,  who  is  a  servant  of  the 

2  church  whicli  is  at  Kenchrea'',  That  you  receive  her,  lor 
Christ's  sake,  as  becomes  Christians,  and  that  you  assist  her  in 
whatever  business  she  has  need  of  you ;  for  she  has  assisted '' 

3  many,  and  me  in  particular.     Salute  Priscilla  and  Aquila,  my 

4  fellow-labourers  in  the  Gospel,  (Who  have,  for  my  life,  ex- 
posed their  own  to  danger,  unto  whom  not  only  I  give  thanks, 

5  but  also  all  the  churches  of  the  Gentiles.)  Greet  also  the 
church  that  is  in  their  house.     Salute  my  well-beloved  Epae- 

6  netus,   who  is  the  first  fruits  of  Achaia  unto  Christ.     Greet 

7  Mary,  who  took  a  great  deal  of  pains  for  our  sakes.  Salute 
Andronicus  and  Junia,  my  kinsfolk  and  fellow-prisoners,  who 
are  of  note  among  the  apostles,  who  also  were  Christians  be- 

l  fore  me.  Greet  Amplias,  my  beloved  in  the  Lord.  Salute 
Urbane,    our   helper   in    Christ,   and   Stachys,  my   beloved. 

10  Salute  Apelh's,  approved  in  Christ.     Salute  those  who  are  of 

11  the  household  of  Aristobulus.     Salute  Herodian,  my  kinsman. 

NOTES. 

1  a  Kt'ncltrea  was  the  port  to  Coniitli. 

2  ''  DgoraTif,  "  ^*uc■coul•er,"  seems  here  to  signify  hostes.«,  not  in  a  common  inn, 
for  there  was  no  such  thititj  as  our  inns  in  that  country;  but  one  whose  house 
was  the  place  of  lodging  and  entertainment  of  those  who  were  received  by  tlie 
church  as  their  guests,  and  tliese  she  took  care  of.  And  to  that  wfOiXTii  may  be 
very  well  applied.  But  whether  St.  Paul  was  induced  to  make  use  of  it  here, as 
somewhat  corresponding  to  wapo-iiT!,  which  he  used  in  her  behalf  just  before,  iu 
this  verse,  I  leave  to  those  who  nicely  observe  St.  Paul's  style. 


Chap.  XVI.  Romans.  3S3 

TEXT. 

12  Salute  Trypbena  and  Tryphosa,  who  labour  in  the  Lord.  Salute 
the  beloved  Persis,  which  laboured  much  in  the  Lord. 

13  Salute  Rufus,  chosen  in  the  Lord,  and  his  mother  and  mine. 

14  Salute  Asyncritus,  Phlegon,  Hermas,  Patrobas,  Hermes,  and  the 
brethren  which  are  with  them. 

15  Salute  Philologus  and  Julia,  Nereus  and  his  sister,  and  Olympas,  and 
all  the  saints  which  are  with  them. 

1 6  Salute  one  another  with  an  holy  kiss.  The  churches  of  Christ  salute 
you. 

1 7  Now  I  beseech  you,  brethren,  mark  them  which  cause  divisions  and 
offences  contrary  to  the  doctrine  which  ye  have  learned ;  and  avoid 
them. 

18  For  thev  that  are  such,  serve  not  our  Lord  Jesus  Christ,  but  their 
own  belly ;  and  by  good  words  and  fair  speeches  deceive  the  hearts 
of  the  simple. 

]  9  For  your  obedience  is  come  abroad  unto  all  men.  I  am  glad  there- 
fore on  your  behalf:  but  yet  I  would  have  you  wise  unto  that  which 
is  good  ;  and  simple  concerning  evil. 

PARAPHRASE. 
Salute  all  those  of  the  household  of  Narcissus,  who  haveem- 

12  braced  the  Gospel.  Salute  Tryphena  and  Tryphosa,  who  take 
pains  in  the  Gospel.     Salute  the  beloved  Persis,  who  laboured 

13  much  in  the  Lord.     Salute  Rufus,  chosen  or  selected  to  be  a 
l-i  disciple  of  the  Lord  ;  and  his  mother  and  mine.     Salute  Asyn- 

critus,  Phlegon,  Hernias,  Patrobas,  Hermes,  and  the  brethren 

15  who  are  with  them.  Salute  Philologus  and  Julia,  Nereus  and 
his  sister,  and  Olympas,  and  all  the  saints  who  are  with  them. 

16  Salute  one  another  with  an  holy  kiss.  The  churches  of 
Christ  salute  you. 

17  Now  I  beseech  you,  brethren,  mark  those  who  cause  divisions 
and  offences,  contrary  to  the  doctrine  which  you  have  learned, 

18  and  avoid  them.  For  they  serve  *=  not  our  Lord  Jesus  Christ, 
but  their  own  bellies,  and  by  good  words  and  fair  speeches, 
insinuating   themselves,    deceive    well-meaning,    simple   men. 

10  Your  conversion  and  ready  compliance  with  the  doctrine  of 
the  Gospel,  when  it  was  brought  to  you,  is  known  in  the 
world'',  and  generally  talked  of:  I  am  glad,  for  your  sakes, 
that  you  so  forwardly  obeyed  the  Gospel.  But  give  me  leave 
to  advise  you  to  be  wise  and  cautious  in  preserving  yourselves 
steady  in  what  is  wise  and  good "  \  but  employ  no  thought,  or 
skill,  how  to  circumvent  or  injure  another :    be  in  this  re- 

NOTES. 

18  «  Such  as  these  we  have  a  description  of.  Tit.  i.  10,  11. 

19  *  Seechap.  i.  8. 

'  A  direction  much  like  this  you  havu,  1  Cor.  xiv.  20,  ;uid  Epb.  iv,  13 — 15. 


384  Romans.  Chap.  XVI. 

TEXT. 

20  And  the  God  of  peace  shall  bruise  Satan  under  your  feet  shortly. 
The  grace  of  our  Lord  Jesus  Christ  be  with  you.     Amen. 

21  Timotheus  my  work-fellow,  and  Lucius,  and  Jason^  and  Sosipater, 
my  kinsmen,  salute  you. 

22  I  Tertius,  who  wrote  this  epistle,  salute  you  in  the  Lord. 

23  Gains  mine  host,  and  of  the  whole  church,  saluteth  you.  Erastus, 
the  chamberlain  of  the  city,  saluteth  you,  and  Qnartus,  a  brother. 

24  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all.     Amen. 

25  Now  to  him  that   is  of  power  to  stablish  you  according  to   mv 

PARAPHRASE. 

20  gard  very  plain  and  simple.  For  God,  w4io  is  the  giver  and 
lover  of  peace,  will  soon  rid  you  of  these  muiistcrs  of  Satan  *^, 
the  disturbers  of  your  peace,  who  make  divisions  amongst 
you".  The  grace  of  our  Lord  Jesus  Christ  be  with  you.  Amen. 

21  Timothy  my  workfellow,  and  Lucius  and  Jason,  and   Sosi- 

22  pater,  my  kinsmen,  salute  you.     I  Tertius,  who  wrote  this 

23  epistle,  salute  you  in  the  Lord.  Gains  mine  host,  and  of  the 
whole  church,  saluteth  you.     Erastus,  the  chamberlain  of  the 

24  city,  saluteth  you ;  and  Quartus,  a  brother.  The  grace  of 
our  Lord  Jesus  Christ  be  with  you  all.     Amen. 

25  Now  to  him  that  is  able  to  settle  and  establish  you  in  an 
adherence  to  my ''  Gospel,  and  to  that  which  I  deliver,  con- 

NOTES. 

20  ^  So  those  who  made  divisions  iu  tlie  church  of  Coiiuth  are  called,  2  Cor.  xi. 
14,  15. 

e  "  Shall  bniise  Satan,"  i.  e.  .shall  break  the  force  and  attempts  of  Satan,  upon 
your  peace,  by  these  his  instruments,  who  would  engage  you  in  quarrels  and 
discord*. 

25  "'  "  My  Gospel."  St.  Paul  cannot  be  supposed  to  have  used  such  an  expression 
as  this,  unless  he  knew  that  wliat  he  pieached  had  something  in  it,  that  distin- 
guished it  frouT  what  was  preached  by  others;  which  was  plainly  the  mystery, 
as  he  every  where  calls  it,  of  God's  purpose,  of  takiiip;  in  the  Gentiles  to  be  his 
people,  under  the  JNIessiah,  and  that  without  subjecting  them  to  circumcision, 
or  the  law  of  Moses.  This  is  that  which  he  here  calls  to  xij^vy/xa  'Lr,a-o\J  XpifoH, 
"  the  preaching  of  Jesus  Christ;"  for  without  this  he  did  not  think  that  Christ 
was  preached  to  tl;e  Gentiles  as  he  ought  to  be :  and  therefore  in  seveial  places 
of  his  epistle  to  the  Galatians  he  calls  it  "  tlie  trutli,"  and  "  the  truth  of  the 
Gospel ;"  and  uses  the  like  expressions  to  the  E()hesians  and  Colossians.  This  is 
that  mystery  whicli  lie  is  so  much  concerned  that  the  Ephesians  sliould  understand 
and  stick  firm  to,  whicii  was  revealed  to  him  according  to  that  Gospel,  whereof 
he  was  made  the  minister;  as  may  be  seen  at  large  in  that  epistle,  particularly 
chap,  iii .  (i,  7.  The  same  thing  he  declares  to  the  Colossians  in  his  epistle  to  them, 
particularly  chap.  i.  27 — 29,  and  ii.  6 — 8.  For  that  he,  in  a  peculiar  manner, 
preached  tliis  doctrine  so  as  ncme  of  the  other  apostles  did,  may  be  seen  Acts  xxi. 
]8 — 25,  Acts  XV.  6,  7.  For  though  the  other  apostles  and  elders  of  the  church 
of  Jerusalem  had  determined,  that  the  Gentiles  should  only  keep  themselves  from 
things  offered  to  idols,  and  from  blood,  and  from  tilings  strangled,  and  from  for- 
nication ;  yet  it  is  plain  enough  from  what  they  say.  Acts  xxi.  20 — 24,  that 
they  tauglit  not,  nay,  probably  did  not  think,  what  St.  Paul  openly  declares  to 


Chap.  XVI.  Romans.  88.5 

TEXT. 
Gospel,  and  the  preaching  of  Jesus  Christ,  (according  to  the  revela- 
tion of  the  mystery,  which  was  kept  secret  since  the  world  began  ; 

26  But  now  is  made  manifest,  and  by  the  Scriptures  of  the  prophets, 
according  to  the  commandment  of  tlie  everlasting  God,  made  known 
to  all  nations,  for  the  obedience  of  faith.) 

27  To  God,  only  wise,  be  glory,  through  Jesus  Christ,  for  ever.  Amen. 

PARAPHRASE, 
cerning  Jesus  Christ,  in  my  preaching,  conformable  to  the 
revelation  of  the '  mystery,   which  lay   unexplained    in    tiie 

26  ^  secular  times ;  But  now  is  laid  open,  and,  by  the  writings 
of  the  prophets,  made  known  (according  to  the  command- 
ment of  the  everlasting  God)  to  the  Gentiles  of  all  nations, 
for  the  bringing  them  in  to  the  obedience  of  the  law  of  faith. 

27  To  the  only  wise  God  be  glory,  through  Jesus  Christ,  for  ever. 
Amen. 

NOTES, 
the  Ephcsians,  that  the  law  of  Moses  was  abolished  by  the  death  of  Christ,  Eph. 
ii.  15.  Which,  if  St.  Peter  and  St.  James  had  been  as  clear  in  as  was  St.  Paul, 
St.  Peter  would  not  have  incurred  his  reproof,  as  he  did  by  his  carriage,  men- 
tioned Gal.  ii.  12,  &c.  But  in  all  this  may  be  seen  the  wisdom  and  goodness 
of  God,  to  both  Jews  and  Gentiles.  See  note,  Eph.  ii.  15. 
'That  the  mystery,  he  here  speaks  of,  is  the  calling  of  the  Gentiles,  may  be 
seen  in  the  following  words;  which  is  that  which,  in  many  of  his  epistles,  he 
calls  mystery.  See  Eph.  i.  y,  and  iii.  3 — 9.  Col.  i.  25—27. 
''  XfO'joig  txlwvioig,  "  in  the  secular  times,"  or  in  tlie  times  under  the  law.  Why 
the  times,  under  the  law,  were  called  -^iwi  a'JjHoi,  we  may  tiud  reason  in  their 
jubilees,  which  were  ato^sf,  "secnla"  or  "ages,"  by  which  all  the  time, under 
the  law,  was  measured;  and  so  /^"O'  alwuoi  is  used  2  Tim.  i.  y.  Tit.  i.  2.  And 
so  a'JJvEf  are  put  for  the  times  of  the  law,  or  the  jubilees,  Luke  i.  70.  Acts  iii. 
21.  1  Cor.  ii.  7,  and  x.  11.  Eph.  iii.  9.  Col.  i.  26.  Heb.  ix.  26.  And  so  God  is 
called  the  rock  D'Dbii;  alwuwy,  of  ages,  Isai.  xxvi.  4,  in  the  same  sense  that  he  is 
called  the  rock  of  Israel,  Isai.  xxx.  29,  i.  e.  the  strength  and  support  of  the 
Jewish  state  :  for  it  is  of  the  Jews  the  prophet  here  speaks.  So  Exod.  xxi.  6, 
dVv"'.  f<V  Toy  ai'cova,  signifies  not,  as  we  translate  it,  "  for  ever,"  but  "  to  the 
jubilee;"  which  will  appear,  if  we  compare  Lev.  xxv.  39 — 41,  and  Exod.  xxi. 
2:  see  "  Burthogg's  Cliristianity,  a  revealed  Mjsteiy,"  p.  17,  1«  Now,  that 
the  times  of  the  law  were  the  times  spoken  of  here,  by  St.  Paul,  seems  plain, 
from  that  wliich  he  declares  to  have  continued  a  mystery  during  all  those  times; 
to  wit,  God's  jiurpose  of  taking  in  the  Gentiles  to  be  his  people,  under  tiiu 
Messiah  :  for  this  could  not  be  said  to  be  a  mystery,  at  any  other  time  but 
during  the  time  that  the  Jews  were  the  peculiar  peojjleof  God,  separated  to  him, 
from  among  the  nations  of  tlie  earth.  Before  that  time,  there  was  no  such 
name,  or  notion  of  distinction,  as  Gentiles.  Before  the  days  of  Abraham,  I,-aac, 
and  Jacob,  the  calling  of  the  Israelites  to  be  God's  peculiar  jjeojile  was  as  much 
a  mystery  as  the  calling  of  others,  out  of  other  nations,  was  a  mystery  after- 
wards. All  that  St.  Paul  insists  on  lierc,  and  in  all  the  jilaces  wiieic  he  men- 
tions this  mystery,  is  to  show,  that  though  God  has  declared  this  his  purpose  to 
the  Jews,  by  the  predictions  of  his  prophets,  amongst  them  ;  yet  it  lay  concealed 
from  tlieir  knowledge,  it  was  a  mystery  to  them  ;  they  understood  nosucii  thing; 
there  was  not  any  where  the  least  su>pi(ion  or  thought  of  it,  till,  the  ^lessiah 
being  come,  it  was  openly  declared,  by  St.  Paul,  to  the  Jews  and  Gentiles,  and 
made  out  by  tlic  writings  of  the  prophets,  which  were  now  understood. 
VOL.  VIII.  C  C 


PARAPHRASE  AND  NOTES 


EPISTLE    OF  ST.   PAUL 


EPHE  S IAN  S 


(;c2 


THE 


EPISTLE   OF  ST.    PAUL 


EPHESIANS; 

WRIT  IN  THE  YRAR  OF  OCR  LORD  63^  OF  NERO  9. 


SYNOPSIS. 


Our  Saviour  had  so  openly  and  expressly  declared 
to  his  disciples  the  destruction  of  the  temple,  that 
they  could  by  no  means  doubt  of  it,  nor  of  this  con- 
sequence of  it,  viz.  that  the  e^^  customs  or  rites  of  the 
Mosaical  law,  as  they  are  called.  Acts  vi.  14,  and  xxi. 
21,  were  to  cease  with  it.  And  this  St.  Stephen,  by 
what  is  laid  to  his  charge.  Acts  vi.  13,  14,  seems  to 
have  taught.  And  upon  this  ground  it  might  very 
well  be,  that  the  apostles  and  church  of  Jerusalem 
required  no  more  of  the  convert  Gentiles  than  the 
observance  of  such  things  as  were  sufficient  to  satisfy 
the  Jews  that  they  were  not  still  heathens  and  idolaters. 
But  as  for  the  rest  of  the  Mosaical  rites,  they  required 
not  the  convert  Gentiles  (to  whom  the  Mosaical  law 
was  not  given)  to  observe  them.  This  being  a  very 
natural  and  obvious  consequence,  which  they  could  not 


390  Synopsis. 

but  see,  that  if,  by  the  destruction  of  the  temple  and 
worship  of  the  Jews,  those  rites  were  speedily  to  be 
taken  away,  they  were  not  observances  necessary  to  the 
people  of  God,  and  of  perpetual  obligation.  Thus 
far,  it  is  plain,  the  other  apostles  were  instructed,  and 
satisfied  of  the  freedom  of  the  Gentile  converts  from 
complying  with  the  ritual  law.  But  whether  it  was 
revealed  to  them  with  the  same  clearness  as  it  was  to 
St.  Paul,  that  the  Jews  too,  as  well  as  the  Gentiles 
who  were  converted  to  the  Christian  faith,  were  dis- 
charged from  their  former  obligation  to  the  ritual  law 
of  Moses,  and  freed  from  those  observances,  may  be 
doubted  ;  because,  as  we  see,  they  had  not  at  all  in- 
structed their  converts  of  the  circumcision,  of  their 
being  set  at  liberty  from  that  yoke,  which  it  is  very 
likely  they  would  not  have  forborne  to  have  done,  if  they 
had  been  convinced  of  it  themselves :  for,  in  all  that 
discourse  concerning  this  question.  Acts  xv.  1 — 21, 
there  is  not  one  syllable  said  of  the  Jews  being  dis- 
charged, by  faith  in  the  Messiah,  from,  the  observance 
of  any  of  the  Mosaical  rites.  Nor  does  it  appear  that 
the  apostles  of  the  circumcision  ever  taught  their  dis- 
ciples, or  suggested  to  them,  any  such  thing,  which  one 
can  scarce  imagine  they  could  have  neglected  if  it  had 
been  revealed  to  them,  and  so  given  them  in  charge.  It 
is  certain  their  converts  had  never  been  taught  any  such 
thing  :  for  St.  James  himself  acquaints  us.  Acts  xxi.  20, 
that  the  "  many  thousands  that  believed  were  alt  zealous 
of  the  law.'*  And  what  his  own  opinion  of  those  rites 
was  may  be  seen  ver.  24,  where  he  calls  keeping  this 
part  of  the  law,  "  walking  orderly ;"  and  he  is  con- 
cerned to  liave  St.  Paul  thought  a  strict  observer  thereof. 
All  which  could  not  have  been,  if  it  had  been  revealed 
to  him  as  positively  and  expressly  as  it  was  to  St.  Paul, 
that  all  believers  in  the  Messiah,  Jews  as  well  as  Gen- 
tiles, were  absolved  from  the  law  of  Moses,  and  were 
under  no  obHgation  to  observe  those  ceremonies  any 
longer,  they  being  now  no  longer  necessary  to  the  people 
of  God,  in  this  his  new  kingdom,  erected  under  the 
Messiaii  ;  nor  indeed  was  it  necessary  that  this  parti- 
cular point  should  have  beeji,  from  the  beginning,  re- 


Synopsis.  391 

vealed  to  the  other  apostles,  who  were  sufficiently  in- 
structed for  their  mission,  and  the  conversion  of  their 
brethren,  the  Jews,  by  the  Holy  Ghost  bringing  to 
their  minds  (as  was  promised)  all  that  our  Saviour  had 
said  unto  them,  in  his  lifetime  here,  amongst  them,  in 
the  true  sense  of  it.     But  the  sending  them  to  the  Jews 
with  this  message,  that  the  law  was  abolished,  was  to 
cross  the  very  design  of  sending  them  ;  it  was  to  be- 
speak an  aversion  to  their  doctrine ;  and  to  stop  the 
ears  of  the  Jews,  and  turn  their  hearts  from  them.    But 
St.  Paul,  receiving  his  whole  knowledge  of  the  Go- 
spel immediately  from  heaven,  by  revelation,  seems  to 
have  this  particular  instruction  added,  to  fit  him  for 
the  mission  he  was  chosen  to,  and  make  him  an  effec- 
tual messenger  of  the  Gospel,  by  furnishing  him  pre- 
sently with  this  necessary  truth,  concerning  the  ces- 
sation of  the  law,  the  knowledge  whereof  could  not  but 
come  in  time  to  the  other  apostles,  when  it  should  be 
seasonable.     Whether  this  be  not  so,  I  leave  it  to  be 
considered. 

This,  at  least,  is  certain,  that  St.  Paul  alone,  more 
than  all  the  rest  of  the  apostles,  was  taken  notice  of  to 
have  preached  that  the  coming  of  Christ  put  an  end  to 
the  law,  and  that,  in  the  kingdom  of  God,  erected 
under  the  Messiah,  the  observation  of  the  law  was  nei- 
ther required,  nor  availed  aught ;  faith  in  Christ  was 
the  only  condition  of  admittance,  both  for  Jew  and 
Gentile,  all  who  believed  being  now  equally  the  people 
of  God,  whether  circumcised  or  uncircumcised.  This 
was  that  which  the  Jews,  zealous  of  the  law,  which 
they  took  to  be  the  irrevocable,  unalterable  charter  of 
the  people  of  God,  and  the  standing  rule  of  his  king- 
dom, could  by  no  means  bear.  And  therefore,  pro- 
voked by  this  report  of  St.  Paul,  the  Jews,  both  con- 
verts as  well  as  others,  looked  upon  him  as  a  dangerous 
innovator,  and  an  enemy  to  the  true  religion,  and,  as 
such,seizedonhim  in  the  temple,  Actsxxi.  upon  occasion 
whereof  it  was,  that  he  was  a  prisoner  at  Rome  when 
he  writ  this  epistle,  where  he  seems  to  be  concerned, 
lest  now,  he,  that  was  the  apostle  of  the  Gentiles,  from 
whom  alone  the  doctrine  or  their  exemption  from  the 


392  Synopsis. 

law  had  its  rise  and  support,  was  in  bonds,  upon  that 
very  account,  it  might  give  an  opportunity  to  those 
Judaizin^r  professors  of  Christianity  who  contended 
that  the  Gentiles,  unless  they  were  circumcised  after  the 
manner  of  Moses,  could  not  be  saved,  to  unsettle  the 
minds  and  shake  the  faith  of  those  whom  he  had  con- 
verted :  this  being  the  controversy  from  whence  rose 
tiie  great  trouble  and  danger  that,  in  the  time  of  our 
apostle,  disturbed  the  churches  collected  from  among 
the  Gentiles.  That  which  chiefly  disquieted  the  minds 
and  shook  the  faith  of  those  who  from  heathenism 
were  converted  to  Christianity,  was  this  doctrine,  that, 
except  the  converts  from  paganism  were  circumcised, 
and  thereby  subjected  themselves  to  the  law  and  the 
Jewish  rites,  they  could  have  no  benefit  by  the  Gospel, 
as  may  be  seen  all  through  the  Acts,  and  in  almost  all 
St.  Paul's  epistles.  Wherefore,  when  he  heard  that  the 
Ephesians  stood  firm  in  the  faith,  whereby  he  means 
their  confidence  of  their  title  to  the  privileges  and 
benefits  of  the  Gospel,  without  submission  to  the  law, 
(for  the  introducing  the  legal  observances  into  the  king- 
dom of  the  Messiah  he  declared  to  be  a  subversion  of 
the  Gospel,  and  contrary  to  the  great  and  glorious  de- 
sign of  that  kingdom)  he  thanks  God  for  them,  and, 
setting  forth  the  gracious  and  glorious  design  of  God 
towards  them,  prays  that  they  may  be  enhghtened,  so 
as  to  be  able  to  see  the  mighty  things  done  for  them, 
and  the  immense  advantages  they  receive  by  it.  In  all 
which  he  displays  the  glorious  state  of  that  kingdom, 
not  in  the  ordinary  way  of  argumentation  and  formal 
reasoning ;  which  had  no  place  in  an  epistle,  writ  as 
this  is,  all  as  it  were  in  a  rapture,  and  in  a  style  far 
above  the  plain,  didactical  way ;  he  pretends  not  to 
teach  them  any  thing,  but  couches  all,  that  he  would 
drop  into  their  minds,  in  thanksgivings  and  prayers, 
which  affording  a  greater  liberty  and  flight  to  his 
thoughts,  he  gives  utterance  to  them  in  noble  and 
sublime  expressions,  suitable  to  the  unsearchable  wis- 
dom and  goodness  of  God,  shown  to  the  world  in  the 
work  of  redemption.  This,  though  perhaps  at  first 
sight  it  may  render  his  meaning  a  little  obscure,  and 


Synopsis.  393 

his  expressions  the  harder  to  be  understood,  yet,  by  the 
assistance  of  the  two  following  epistles,  which  were 
both  writ,  whilst  he  was  in  the  same  circumstances, 
upon  the  same  occasion,  and  to  the  same  purpose,  the 
sense  and  doctrine  of  the  apostle  here  may  be  so  clearly 
seen,  and  so  perfectly  comprehended,  that  there  can 
hardly  be  a  doubt  left  about  it,  to  any  one  who  will 
examine  them  diligently,  and  carefully  compare  them 
together.  The  epistle  to  the  Colossians  seems  to  be  writ 
the  very  same  time,  in  the  same  run  and  warmth  of 
thoughts,  so  that  the  very  same  expressions,  yet  fresh  in 
his  mind,  are  repeated  in  many  places ;  the  form, 
phrase,  matter,  and  all  the  parts  quite  through,  of  these 
two  epistles  do  so  perfectly  correspond,  that  one  cannot 
be  mistaken,  in  thinking  one  of  them  very  fit  to  give 
light  to  the  other.  And  that  to  the  Philippians,  writ 
also  by  St.  Paul  during  his  bonds  at  Rome,  when  at- 
tentively looked  into,  will  be  found  to  have  the  same 
aim  with  the  other  two  ;  so  that,  in  these  three  epistles 
taken  together,  one  may  see  the  great  design  of  the 
Gospel  laid  down,  as  far  surpassing  the  law,  both  in 
glory,  greatness,  comprehension,  grace,,  and  bounty,  and 
therefore  they  were  opposers,  not  promoters  of  the  true 
doctrine  of  the  Gospel,  and  the  kingdom  of  God  under 
the  Messiah,  who  would  confine  it  to  the  narrow  and 
beggarly  elements  of  this  world,  as  St.  Paul  calls  the 
positive  ordinances  of  the  Mosaical  institution.  To 
confirm  the  Gentile  churches,  whom  he  had  converted, 
in  this  faith  which  he  had  instructed  them  in,  and  keep 
them  from  submitting  to  the  Mosaical  rites,  in  the 
kingdom  of  Christ,  by  giving  them  a  nobler  and  more 
glorious  view  of  the  Gospel,  is  the  design  of  this  and 
the  two  following  epistles.  For  the  better  understand- 
ing these  epistles,  it  might  be  worth  while  to  show  their 
harmony  all  through,  but  this  Synopsis  is  not  a  place 
for  it:  the  following  Paraphrase  and  Notes  will  give  an 
opportunity  to  point  out  several  passages  wherein  their 
agreement  will  appear. 

The  latter  end  of  this  epistle,  according  to  St.  Paul's 
usual  method,  contains  practical  directions  and  ex- 
hortations. 


394  Ephesians.  Chap.  I. 

He  that  desires  to  inform  himself  in  what  is  left  upon 
record,  in  sacred  Scripture,  concerning  the  church  of 
the  Ephesians,  which  was  the  metropolis  of  Asia,  strictly 
so  called,  may  read  the  19th  and  20th  of  the  Acts. 


SECTION  I. 
CHAPTER  I.    1,  2. 

CONTENTS. 


These  two  verses  contain  St.  Paul's  inscription  or  introduction 
of  this  epistle ;  what  there  is  in  it  remarkable  for  its  difFerence 
from  what  is  to  be  found  in  his  other  epistles,  we  shall  take  notice 
of  in  the  notes. 

TEXT. 

1  Paulj  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  to  the  saints 
which  are  at  Ephesus,  and  to  the  faithful  in  Christ  Jesus  : 

2  Grace  be  to  you,  and  peace  from  God  oiu  Father  and  from  the  Lord 
Jesus  Christ. 

PARAPHRASE. 

1  Paul,  an  apostle  of  Jesus  Christ,  by  the  declared  will  and 
special  appointment  of  God,  to  the  professors  of  the  Gospel  ^ 
who  are  in  Ephesus ;  converts  who  stand  firm  in  the  faith  ''  of 

2  Christ  Jesus :  Favour  and  peace  be  to  you  from  God  our 
Father  and  the  Lord  Jesus  Christ. 


NOTES. 

1  a  To7f  iyioi;,  though  rightly  translated  "  saints,"  yet  it  does  not  mean  any  other 
than  a  national  sanctificatiou,  such  as  the  Jews  had,  by  being  separated  from  the 
Gentiles,  and  appropriated  to  God,  as  his  peculiar  people ;  not  that  every  one 
that  was  of  the  holy  nation  of  the  Jews  heretofore,  or  of  the  holy  church  of 
Christ,  under  the  Gospel,  were  saints,  in  that  sense  that  the  word  is  usually  taken 
now  among  Christians,  riz.  such  persons  as  were  every  one  of  them  actually  in  a 
state  of  salvation. 

•>  n»s-o"f,  "  faithful."  We  have  observed  above,  that  this  epistle,  and  that  to 
the  Colossians,  have  all  through  a  very  great  resemblance ;  their  lineaments  do 
so  correspond,  that  I  think  they  maybe  twin-epistles,  conceived  and  brought 
forth  together,  so  that  the  very  expressions  of  the  one  occurred  fresh  in  St,  Paul's 


Chap.  I.  Ephesians.  395 

NOTE. 

memory,  and  were  made  use  of  iu  the  other.  Their  being  sent  by  the  same 
messenger,  Tychicus,  is  a  farther  probability,  that  tliey  were  writ  at  the  same 
time.  n(^:7f  therefore  being  found  in  the  introduction  of  both  epistles,  and 
DO  one  other  of  St.  Paul's,  there  is  just  reason  to  think,  that  it  was  a  term 
suited  to  the  present  notion  he  had  of  those  he  was  writing  to,  with  reference 
to  the  business  he  was  writing  about.  I  take  it,  therefore,  that,  by  "  faithful  in 
Chri.st  Jesus,"  he  means  here  such  as  stood  firm  to  Jesus  Christ,  which  he  did 
not  count  them  to  do  who  made  circumcision  necessary  to  salvation,  and  an 
observance  of  Jewish  rites  a  requisite  part  of  the  Christian  religion.  This  is 
plain  from  his  express  words.  Gal.  v.  1,  2,  "  Stand  fast,  therefore,  in  the'liberty, 
wherewith  Christ  hnth  made  us  free,  and  be  not  entangled  again  with  the  yolic 
of  bondage.  Behold,  I  Paul  say  unto  you,  that,  if  ye  are  circumcised,  Christ 
shall  profit  you  nothing,"  &c.  And  those  that  contended  for  submission  to  the 
law,  he  calls  "  perverters  of  the  Gospel  of  Christ,"  Gal.  i.  7  ;  and  more  to  the 
same  purpose  may  be  seen  in  that  epistle.  We  shall  have  an  occasion  to  confirm 
this  interpretation  of  the  word  xri-"-.;,  "  faithful,"  here,  when  we  come  to  con- 
sider the  import  of  the  word  triVi,-,  "  faith,"  ver.  15.  They  that  would  have 
xa«  "  and"  not  c^egetical  here,  but  used  only  to  join,  under  the  title  of  "  faith- 
ful in  Christ  Jesus,"  the  converts  in  Asia,  I  shall  desire,  besides  Col.  i.  2,  to 
read  also  1  Cor.  i.  2,  and  thereby  judge  in  what  sense  they  are  to  understand 
"  and  to  the  faithful  in  Christ  Jesus"  here. 


SECTION  II. 
CHAPTER  I.  3—14. 

CONTENTS. 


In  this  section  St.  Paul  thanks  God  for  his  grace  and  bounty 
to  the  Gentiles,  wherein  he  so  sets  forth  both  God's  gracious  purpose 
of  bringing  the  Gentiles  into  his  kingdom  under  the  Messiah, 
and  his  actual  bestowing  on  them  blessings  of  all  kinds,  in  Jesus 
Christ,  for  a  complete  reinstating  them  in  that  his  heavenly  king- 
dom, that  there  could  be  nothing  stronger  suggested  to  make  the 
Ephesians,  and  other  Gentile  converts,  not  to  think  any  more  of 
the  law,  and  that  much  inferior  kingdom  of  his,  established  upon 
the  Mosaical  institution,  and  adapted  to  a  little  canton  of  the 
earth,  and  a  small  tribe  of  men;  as  now  necessary  to  be  retained 
under  this  more  spiritual  institution,  and  celestial  kingdom,  erected 
under  Jesus  Christ,  intended  to  comprehend  men  of  all  nations, 
and  extend  itself  to  the  utmost  bounds  of  the  earth,  for  the  greater 
honour  of  God,  or,  as  St.  Paul  speaks,  "  to  the  praise  of  the 
glory  of  God." 


396  Ephesians.  Chap.  I. 

TEXT. 
3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  \vith  all  spiritual  blessings,  in  heavenly  places,  in  Christ : 


PARAPHRASE. 

3  Blessed  and  magnified  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  has,  in  and  by  Jesus  Christ  %  furnished 
us  ^  Gentiles  with  all  sorts  of  blessings,  that  may  fit  us  to  be 

NOTES. 

3  » 'Ev  XfirSJ,  "  In  Christ,"  I  take  to  be  put  here  emphatically,  and  to  signify  the 
same  with  "  filieth  all  in  all,"  ver.  23,  which  is  more  fully  explained.  Col.  iii.  11, 
"  where  there  is  neither  Greek,  nor  Jew,  circumcision  nor  uncircumcision,  bar- 
barian, Scythian,  bond  nor  free,  but  Christ  is  all,  and  in  all." 
b  "  Us."  The  right  understanding  of  this  section,  and  indeed  of  this  whole 
epistle,  depends  very  much  on  understanding  aright,  who  are  more  especially 
comprehended  under  the  terms  "  us"  and  "  we,"  from  ver.  3  to  12.  For 
"  us"  must  signify  either,  1.  St.  Paul  himself  personally;  but  that  the  visible 
tenour  of  the  discourse  at  first  sight  plainly  destroys :  besides  it  suits  not  St. 
Paul's  modesty  to  attribute  so  much  in  particular  to  himself,  as  is  spoken  of  "  us" 
and"  we,"  in  this  section;  or  if  we  could  think  he  would  give  himself  that 
liberty,  yet  ver.  12  overturns  it  all  j  for  r,fias  toSj  tnporiKjrtxiTa;^  "  we  who  first 
trusted  in  Christ,"  can  by  no  means  be  admitted  to  be  spoken  by  St.  Paul 
personally  of  himself.  Add  to  this,  that  in  this  very  chapter,  no  farther  oflf  than 
ver.  15,  St.  Paul,  speaking  of  himself,  says,  "  I,"  in  the  singular  number;  and 
so  he  does,  chap.  iii.  ver.  7,  8.     Or, 

2.  It  must  signify  believers  in  general;  but  that  aporiX'nixoTai,  jo'med  to  it, 
will  not  admit,  for  we,  the  first  believers,  cannot  signify  we  all  that  are  believers, 
but  restrains  the  persons  to  some  sort  of  men,  that  then  began  to  believe,  i.  e.  the 
Gentiles :  and  then  the  next  words,  ver.  13,  have  an  easy  and  natural  connexion ; 
we  other  Gentiles,  who  first  believed  in  Christ,  in  whom  also  ye,  the  Gentiles 
also  of  Ephesus,  after  ye  heard,  believed.     Or, 

3.  It  must  signify  the  convert  Jews.  But  would  it  not  be  somewhat  prepos- 
terous for  St.  Paul  so  much  to  magnify  God's  goodness  and  bounty  to  the  Jews 
in  particular,  in  an  epistle  writ  to  a  church  of  converted  Gentiles  ?  wherein  lie 
addresses  himself  to  the  Gentiles,  in  contradistinction  to  the  Jews,  and  tells  them 
they  were  to  be  made  co-partners  with  them  in  the  kingdom  of  the  Messiah, 
which  was  opened  to  them  by  abolishing  of  the  law  of  Moses,  intimated  plainly 
in  this  very  .section,  ver.  7 — 10  :  wherein  he  magnifies  the  riches  of  the  favour 
of  God,  to  the  persons  he  is  speaking  of,  under  the  denomination  "  us,"  in 
gathering  again  all  things,  i.  e.  men  of  all  sorts  under  Christ  the  head;  which 
could  not  mean  the  Jews  alone  :  but  of  this  he  speaks  more  openly  afterwards. 
Farther,  "  we"  here,  and  "  we,"  ch.  ii.  3,  must  be  the  same,  and  denote  the 
same  persons;  but  the  "we,"  ch.  ii.  3,  can  lieither  be  St.  Paul  alone,  nor 
believers  in  general,  nor  Jewish  converts  in  particular,  as  the  obvious  sense  of  the 
place  demonstrates  :  for  neither  St.  Paul  can  be  called  "  we  all;"  nor  is  it  true 
that  all  the  convert  Jews  had  their  conversation  among  the  Gentiles,  as  our  Bible 
renders  the  Greek;  which,  if  otherwise  to  be  understood,  is  more  directly  against 
signifying  the  Jews.  These,  therefore,  being  excluded  from  being  meant  by  "  we" 
and  "us,"  here,  who  can  remain  to  be  signified  thereby,  but  the  convert  Gen- 
tiles in  general  ?  That  St.  Paul,  who  was  the  apostle  of  the  Gentiles,  did  often, 
in  an  obliging  manner,  join  himself  with  the  Gentile  converts  under  the  terras 
us  and  we,  as  if  he  had  been  one  of  them,  there  are  so  many  instances,  that  it 


Chap.  I.  Ephesians,  397 


TEXT. 


4  According  as  he  hath  chosen  us  in  him^  before  the  foundation  of  the 
world,  that  we  should  be  holy  and  without  blame  before  him  in 
love  : 


PARAPHRASE. 

partakers  of  his  heavenly  kingdom,  without  need  of  any 
4  assistance  from  the  law,  According  as  he  chose  us  Gentiles, 
upon  Christ's  account  alone  ^,  before  the  law  was,  even  before 
the  foundation  of  the  vvorld,  to  be  his  people ''  under  Jesus 
the  Messiah,  and  to  hve  unblamable  lives  *  before  him,  in  all 


NOTES. 

cannot  seem  strange  that  he  should  do  so  in  this  section;  as  Rom.  v.  1 — 11, 
where  it  is  plain  all  along,  under  the  term  "  us,"  he  speaks  of  the  Gentile  con- 
verts. And  many  other  passaj^es  might  be  brought  out  of  this  epistle  to  evince  it ; 
chap.  i.  1 1,  he  saith,  "  we  have  obtained  an  inheritance."  Those  we,  it  is  plain, 
chap.  iii.  6,  were  Gentiles.  So  chap.  ii.  5,  "  when  we,"  i.  e.  converts  of  the 
Gentiles,  "  were  dead  in  sins  :"  for  I  do  not  remember  that  the  Jews  are  any 
where  said,  by  St.  Paul,  to  be  dead  in  sins  ;  that  is  one  of  the  distinguishing 
characters  of  the  Gentiles :  and  there  we  see,  in  the  same  verse,  "  we"  is  changed 
into  "  ye  :"  and  so  ver.  6  and  7,  having  spoken  of  the  Gentiles  in  the  first  person, 
"  us,"  in  the  beginning  of  the  next  verse  it  is  changed  into  "  ye,"  i.  e.  "  ye 
Ephesians,"  a  part  of  those  Gentile.*.  To  this  I  shall  add  one  place  more,  out 
of  the  parallel  epistle  to  the  Colossians,  chap,  i-  12,  13,  where  he  uses  rJ^Sf, 
**  us,"  for  the  convert  Gentiles,  changing  the  "  ye,"  in  the  10th  verse,  to  "  us," 
in  the  12th  :  the  matter  of  giving  thanks  being  the  same,  all  along  from  ver.  3, 
where  it  begins,  and  is  repeated  here  again,  ver.  12,  i.  e.  The  removing  of  the 
Gentiles,  out  of  the  kingdom  of  the  devil  and  darkness,  into  the  kingdom  of  his 
beloved  Son  :  or,  as  he  expresses  it,  Eph.  i.  6,  "  Wherein  he  hath  made  us  ac- 
cepted in  the  beloved."  And  in  the  same  sense  he  uses  rifj^iZv,  "  us,"  Col.  ii. 
14.  For  those,  that  the  hand-writing  of  ordinances  was  against,  and  contrary 
to,  were  the  Gentiles,  as  he  declares,  Eph.  ii.  14,  15,  who  were  kept  off  from 
coming  to  be  the  people  of  God  by  those  ordinances,  which  were  that  wherein 
the  enmity  between  the  Jews  and  Gentiles  consisted,  and  was  kept  up  ;  which, 
therefore,  Christ  abolished,  to  make  way  for  their  union  into  one  body,  under 
Christ  their  head.  Other  passages,  tending  to  the  clearing  of  this,  we  shall  have 
occasion  to  take  notice  of,  as  they  occur  in  the  sequel  of  this  epistle. 
<:  *Ev  auT(?,  "  in  him,"  i.  e.  Christ  :  in  the  former  verse  it  is  ivKoyrjcras  -fifxa;  h 
waayi  (Choyeia,  iv  Xpi^v.  Kafioif  i^eXi^oila  li/xa?  6v  a-Jru;.  All  which  together  make 
up  this  sense:  *'  as  it  was  in  consideration  of  Christ  alone,  that  God  herertofore, 
before  the  foundation  of  the  world,  designed  us  Gentiles  to  be  his  people ;  so 
now  the  Messiah  is  come,  all  the  blessings  and  benefits,  we  are  to  receive  in  his 
heavenly  kingdom,  are  laid  up  in  him,  and  to  be  had  only  by  our  faith  and  de- 
pendence on  him,  without  any  respect  to  the  law,  or  any  other  consideration." 
"*  'Ayioi,  "  saints,"  in  St.  Paul's  epistles  is  known  to  signify  Christians,  ».  e.  such 
as  made  profession  of  the  Gospel,  for  those  were  now  the  people  of  God. 
*  See  in  Col.  i.  2  2,  this  verse  explained,  where,  comparing  it  with  the  imme- 
diately preceding  words,  ver.  21,  one  may  find  a  farther  reason  to  take  "  us," 
here,  to  signify  the  Gentile  converts,  the  same  thing  being  applied  there  solely  to 
the  Gentile  converts  of  Colossc. 


398  Ephesians.  Chap.  I. 

TEXT. 

5  Having  predestinated  us  unto  the  adoption  of  children,  by  Jesus 
Christ,  to  himself,  according  to  the  good  pleasure  of  his  will, 

6  To  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us  ac- 
cepted in  the  beloved. 


PARAPHRASE. 

love     and  affection  ^to  all  the  saints,  or  believers,  of  what 

5  nation  soever ;  Having  predetermined  to  take   us  Gentiles, 
by  s  Jesus  Christ,  to  be  his  sons  ^  and  people,  according  to  the 

6  good  pleasure  of  his  will '.     To  the  end  that  the  Gentiles  too 


NOTES. 

'  "  Affection  to  all  the  saints."  That  this  is  the  meauing,  may  be  seen,  ver- 
15,  where  to  their  true  faith  in  Christ,  which  he  was  rejoiced  with,  he  joined 
tnv  ayiirrtv  rrjv  Eif  iirav7af  Touf  ayi'ouf,  "  love  unto  all  the  saints."  The  very  same 
thing  which  he  takes  notice  of,  in  the  Colossiaus,  in  the  very  same  words.  Col. 
i.  4.  Why  love  is  so  often  mentioned  in  this  epistle,  as  chap.  iii.  18,  and 
iv.  2,  15,  16,  and  v.  2,  and  vi.  23,  we  may  find  a  reason,  chap.  ii.  11 — 22, 
wherein  there  is  an  account  given  of  the  enmity  between  the  Jews  and  Gentiles, 
which  Christ  had  taken  away  the  cause  of;  and,  therefore,  the  ceasing  of  it  was 
one  great  mark  of  men's  being  right  in  the  faith,  and  of  their  having  true  and 
worthy  notions  of  Christ,  who  had  broke  down  the  wall  of  partition,  and  opened 
the  kingdom  of  heaven  to  all  equally,  who  believed  in  him,  without  any  the  least 
distinction  of  nation,  blood,  profession,  or  religion,  that  they  were  of  before,  all 
that  being  now  done  away  and  superseded  by  the  Prince  of  peace,  Jesus  Christ 
the  righteous,  to  make  way  for  a  more  enlarged  and  glorious  kingdom,  solely  by 
faith  in  him,  which  now  made  the  only  distinction  among  men  ;  so  that  all,  who 
agreed  in  that,  were  thereby  brought  to  the  same  level,  to  be  all  brethren  and 
fellow-members  in  Christ,  and  the  people  or  sons  of  God,  as  he  says  in  the  next 
verse. 
5  5  It  was  not  by  the  observances  of  the  law,  but  by  faith  alone  in  Jesus  Christ, 
that  God  predetermined  to  take  the  Gentiles  into  the  state  of  sonship,  or 
adoption.  This  was  another  particular  for  which  St.  Paul  blesses  God,  in  tlie 
name  of  the  Gentiles  :  the  consideration  whereof  was  fit  to  raise  the  Ephesians' 
thoughts  above  the  law,  and  keep  them  firm  in  adherence  to  the  liberty  of  the 
Gospel. 

'' 'TioSeu/a,  "  adoption,"  or  "  sonship,"  belonged  only  to  the  Jews,  before  the 
coming  of  the  Messiah,  Rom.i  x.  4.  For  after  the  nations  of  the  earth  had  revolted 
from  God,  their  Lord  and  Maker,  and  become  servants  and  worshippers  of  the 
devil,  God  abtindoned  them  to  the  vassalage  they  had  chosen,  and  owned  none  of 
them  for  his  but  the  Israelites,  whom  he  had  adopted  to  be  his  cliildren  and 
people.  See  Exod.  iv.  22.  Jer.  xxsi.  9.  Luke  i.  54.  Which  adoption  is  ex- 
pressed to  Abraham  in  these  words.  Gen.  xvii.  7,  "  I  will  be  a  God  to  thee,  and 
to  thy  seed  after  thee;"  and  to  the  Israelites,  Exod.  vi.  7,  "  I  will  take  you  to 
me  for  a  people,  and  I  will  be  your  God ;"  and  so  Lev.  xxvi.  12,  "I  will  walk 
amongst  you,  and  be  your  God,  and  ye  sliall  be  my  people  :"  And  so  we  see  that 
those  whom,  Exod.  iv.  he  calls  his  sons,  he  calls,  in  several  other  places,  his 
people,  as  standing  both,  when  spoken  nationally,  for  one  and  the  same  thing. 
•  "  According  to  the  gocd  pleasure  of  his  will;"  spoken  here  in  the  same  sense 
with  what  is  said  Rom.  ix.  18,  23,  24.  God,  under  the  law,  took  the  nation  of 
Israel  to  be  his  people,  without  any  merit  in  them  ;  and  so  it  is  of  his  mere  good 


Chap.  I.  Ephesians.  399 

TEXT. 

7  In  whom  we  have  redemption  through  his  blood,  the  forgiveness  of 
sins,  according  to  the  riches  of  his  grace  ; 

8  Wherein  he  hath  abounded  towards  us  in  all  wisdom  and  prudence  j 

9  Having  made  known  unto  us  the  mystery  of  his  will,  according  to 
his  good  pleasure,  which  he  hath  purposed  in  himself : 

PARAPHRASE. 

might  praise  him  for  his  grace  and  mercy  to  them,  and  all 
mankind  magnify  his  glory  for  his  abundant  goodness  to  them, 
by  receiving  them  freely  into  the  kingdom  of  the  Messiah,  to 
be  his  people  again,  in  a  state  of  peace  with  him '',  barely 

7  for  the  sake  of  him  that  is  his  beloved ' :  In  whom  we  ^  have 
redemption  by  his  blood,  viz.  the  forgiveness  of  transgressions, 

8  accordmg  to  the  greatness  of  his  grace  and  favour.  Which  he 
has  ovemowed  in  towards  us,  in  bestowing  on  us  so  full  a 
knowledge  and  comprehension  of  the  extent  and  design  of  the 
Gospel",  and  prudence   to   comply   with    it   as   it   becomes 

9  you  ° ;  In  that  he  hath  made  known  to  you  the  good  pleasure 
of  his  will  and  purpose,  which  was  a  p  mystery,  that  he  hath 

NOTES. 

pleasure,  that  he  even  then  purposed  to  enlarge  his  kingdom  under  the  Gospel, 
by  admitting  all,  that  of  all  the  nations  whatsoever  would  come  in  and  submit 
theitoselves,  not  to  the  law  of  Mose.s,  but  to  the  rule  and  dominion  of  his  Son 
Jesus  Christ ;  and  this,  as  he  says  in  the  next  words,  "  for  the  praise  of  the 
glory  of  his  grace." 

6  ^  See  chap.  ii.  12 — 14,  Acts  xv.  14,  &c. 

'  I  do  not  think  that  any  thing  of  greater  force  can  be  imagined  to  raise  the 
minds  of  the  Ephesians  above  the  Jewish  rituals,  and  keep  them  steady  in  the 
freedom  of  the  Gospel,  than  what  St.  Paul  says  here,  viz.  That  God,  before  the 
foundation  of  the  world,  freely  determined  within  himself  to  admit  the  Gentiles 
into  his  kingdom  to  be  his  people,  for  the  manifestation  of  his  free  grace  all  the 
world  over,  that  all  nations  might  glorify  him  :  and  this,  for  the  sake  of  his  Son 
Jesus  Christ,  who  was  his  beloved,  and  was  so  chiefly  regarded  in  all  this  ;  and 
therefore  it  was  to  mistake  or  pervert  the  end  of  the  Gospel,  and  debase  this 
glorious  dispensation,  to  make  it  subservient  to  the  Jewish  ritual,  or  to  suppose 
that  the  law  of  Moses  was  to  support,  or  to  be  supported,  by  the  kingdom  of 
the  Messiah,  which  was  to  be  of  a  larger  extent,  and  settled  upon  another 
foundation,  whereof  the  Mosaical  institution  was  but  a  narrow,  faint,  and 
typical  representation. 

7  ">  "  We"  does  as  plainly  here  stand  for  the  Gentile  converts,  as  it  is  manifest  it 
does  in  the  parallel  place,  Col.  i.  13,  14. 

8  «•  That  by  ^i.Tn  a-ofla  St.  Paul  means  a  comprehension  of  the  revealed  will  of  God 
in  the  Gospel,  more  particularly  the  mystery  of  God's  purpose  of  calling  the 
Gentiles,  and  taking  out  of  them  a  people  and  inheritance  to  himself  in  his  king- 
dom under  the  Messiah,  may  be  perceived  by  reading  and  comparing  chap.  i.  8. 
Col.  i.  9,  10,  28,  and  ii.  2,  3,  which  verses,  read  with  attention  to  the  context, 
plainly  show  what  St.  Paul  means  here. 

"  That  this  is  the  meaning  of  this  verse,  I  refer  my  reader  to  Col.  i.  9,  10. 

9  '  I  cannot  think  that  God's  purpose  of  calling  the  Gentiles,  so  often  termed 
■4.  mystery,  and  so  emphatically  declared  to  be  concealed  from  ages,  and  particu- 


400  Ephesians.  Chap.  I. 

TEXT. 
10  That  in  the  dispensation  of  the  fulness  of  times  he  might  gather 
together  in  one  all  things  in  Christ,  both  which  are  in  heaven,  and 
which  are  on  earth,  even  in  him  : 

PARAPHRASE. 

10  purposed  in  himself'',  Until  the  coming  of  the  due  time  of 
that  dispensation,  wherein  he  hath  predetermined  to  reduce  all 
things  again,  both  in  heaven  and  earth,  under  one  head '^  in 

NOTES. 

larly  revealed  to  himself;  and  as  we  find  in  tliis  epistle,  where  it  is  so  called  by 
St.  Paul  five  times,  and  four  times  in  that  to  the  Colossians,  is  by  chance,  or 
without  some  particular  reason.  The  question  was,  "  whether  the  converted 
Gentiles  should  hearken  to  the  Jews,  who  would  persuade  them  it  was  necessary 
for  them  to  submit  to  circumcision  and  the  law,  or  to  St.  Paul,  who  had  taught 
them  otherwise."  Now  there  could  be  nothing  of  more  force  to  destroy  the 
authority  of  the  Jews  in  the  case,  than  the  showing  them  that  the  Jews  knew 
uothing  of  the  matter,  that  it  was  a  perfect  mystery  to  them,  concealed  from 
their  knowledge,  and  made  manifest  in  God's  good  time  at  the  coming  of  the 
Messiah,  and  most  particularly  discovered  to  St.  Paul  by  immediate  revelation, 
to  be  communicated  by  him  to  the  Gentiles  ;  who,  therefore,  had  reason  to  stick 
firm  to  this  great  truth,  and  not  to  be  led  away  from  the  Gospel  which  he  had 
taught  them. 
'  See  chap.  iii.  9. 
10  '  'A>«xj^3(?.a(uJc-ai7$a(  properly  signifies  to  recapitulate,  or  recollect,  and  put  to- 
gether the  heads  of  a  discourse.  But  since  tliis  cannot  possibly  be  the  meaning 
of  this  word  here,  we  must  search  for  the  meaning  which  St.  Paul  gives  it  here 
in  the  doctrine  of  the  Gospel,  and  not  in  the  propriety  of  the  Greek. 

1.  It  is  plain  in  sacred  Scripture  that  Christ  at  first  had  the  rule  and  supremacy 
over  all,  and  was  head  over  all.     See  Col.  i.  13 — 17.  Heb.  i.  8. 

2.  There  are  also  manifest  indications  in  Scripture  that  a  principal  angel, 
with  great  numbers  of  angels  his  followers  joining  with  him,  revolted  from  this 
kingdom  of  God,  and,  standing  out  in  rebellion,  erected  to  themselves  a  kingdom 
of  their  own  in  opposition  to  the  kingdom  of  God,  Luke  x.  17 — 20,  and  had  all 
the  heathen  world  vassals  anil  subjects  of  that  their  kingdom,  Luke  iv.  .5 — a. 
Matth.  xii.  26 — 30.  John  xii.  31,  and  xiv.  30,  and  xvi.  11.  Eph.  vi.  12.  Col.  i, 
13.  Rom.  i.  18,  &c.  Acts  xxvi.  18,  &c. 

3.  That  Christ  recovered  this  kingdom,  and  was  reinstated  in  the  supremacy 
and  headship  in  the  fulness  of  time  (when  he  came  to  destroy  the  kingdom  of 
darkness,  as  St.  Paul  calls  it  here)  at  his  death  and  resurrection.  Hence,  just 
before  his  suffering,  he  says,  Jolin  xii.  31,  **  Now  is  the  judgment  of  this  world  : 
now  shall  the  prince  of  this  world  be  cast  out."  From  whence  may  be  seen  the 
force  of  Ciirist's  argument,  Matth.  xii.  28,  "  If  I  cast  out  devils  by  the  Spirit  of 
God,  then  the  kingdom  of  God  is  come  unto  you:"  for  the  Jews  acknowledge 
that  the  Si)irit  i,f  God,  which  had  been  withdrawn  from  tiiem,  was  not  to  be 
given  out  again  until  the  coming  of  the  Messiah,  under  whom  the  kingdom  of 
God  was  to  be  erected.     See  also  Luke  x.  18,  19. 

4.  What  was  the  state  of  his  jjower  and  dominion,  from  tlie  defection  of  the 
angels  and  setting  up  the  kingdom  of  darkness,  until  his  being  reinstated  in  the 
fulness  of  time,  there  is  little  revealed  in  sacred  Scripture,  as  not  so  much  per- 
taining to  the  recovery  of  men  from  their  a|)ostasy,  and  reinstating  them  in  the 
kingdom  of  God.     It  is  true  God  gathered  to  himself  a  pcoi'le,  and  £c'.  up  a 


Chap.  I.  Ephesiatis.  -^^1 

NOTE, 
kingdom  here  on  eartli,  whicb  he  inVrntained  in  tlie  little  nation  of  the  Jews 
till  the  3ettin^'  up  the  kingdom  of  his  Son,  Acts  i.  .3,  and  ii.  'A6,  which  was  to 
lake  place,  as  God's  only  kingdom  here  on  earth,  for  the  future.  At  the  head  of 
this,  which  is  called  the  church,  he  sets  Jesus  Christ  his  Son  :  but  that  is  not 
all  ;  for  he,  havinp;  bv  his  death  and  resurrection  conquered  Satan,  John  xii. 
;U,  and  x\i.  11.  Col.  ij.  15.  Heb.  ii.  14.  Eph.  iv.  8,  has  all  power  given  him  in 
heaven  and  earth,  and  is  made  the  head  over  all  things  for  the  church,  [Mattii. 
xxviii.  18,  and  xi.  27.  John  iii.  35,  and  xiii.  3.  Eph.  i.  20—22.  Heb.  i.  2—1, 
and  ii.  9.  1  Cor.  xv.  25,  27.  Phil.  ii.  8—11.  Col.  ii.  10.  Heb.  s.  12,  13.  Acts 
ii.33,  and  v.  31.  In  both  which  places  it  should  be  iranskted  "  to  the  right 
hand  of  God."]  Which  reinstating  him  again  in  the  supreme  power,  and 
restoring  him,  after  the  conquest  of  the  devil,  to  that  complete  headship  which 
he  had  over  all  things,  being  now  revealed  under  the  Gospel,  as  may  be  seen  in 
the  text  here  quoted,  and  in  other  places;  I  leave  to  the  reader  to  judge 
whether  St.  Paul  might  not  probably  have  an  eye  to  that  in  this  verse,  and  in 
his  use  of  the  word  i-.ay.epoLXonwtrx'r'ixi.  But  to  search  thoroughly  into  this 
matter  (which  I  have  not,  in  my  small  reading,  found  any  where  sufficiently 
taken  notice  of)  would  require  a  treatise. 

It  may  suffice  at  present  to  take  notice  that  this  exaltation  of  his  is  expressed, 
Phil.  ii.  9,  10,  by  all  things  in  heaven  and  earth  bowing  the  knee  at  his  name  ; 
which  we  may  see  farther  explained.  Rev.  v.  13.  Which  acknosvledgment  of 
his  honour  and  power  was  that,  perhaps,  which  the  proud  angel  that  fell,  re- 
fusing, thereupon  rebelled. 

If  our  translators  have  rendered  the  sense  of  ifaxsfaKxi<i)iraa^3i  right,  by 
"gather  together  into  one,"  it  will  give  countenance  to  those  who  are  inclined 
to  understand  by  "  things  in  heaven  and  things  on  earth,"  the  Jewish  and 
Gentile  world:  for  of  them  St.  John  plainly  says,  John  xi.  52,  "That  Jesus 
should  die,  not  for  the  nation  of  the  Jews  only,  but  that  also  c-wayxy*!  sU  ?>.  lie 
should  eather  together  in  one  the  children  of  God  that  were  scattered  abroad, ' 
i.  e.  the  Gentiles  that  were  to  believe,  and  were  by  faith  to  become  the  children 
of  God ;  whereof  Christ  himself  speaks  thus,  John  x.  16,  "  Other  sheep  1  have, 
wliich  are  not  of  this  fold  :  them  also  I  must  bring,  and  they  shall  hear  my 
voice  ;  and  there  shall  be  one  fold,  and  one  shepherd."  This  is  the  gathering 
together  into  one  that  our  Saviour  speaks  of,  and  is  that  which  very  well  suits 
with  the  apostle's  design  here,  where  he  says  in  express  words,  that  Christ  makes 
Tx  a-n^fii-TifOL  h,  makes  both  Jews  and  Gentiles  one,  Eph.  ii.  14.  Now  that  St. 
Paul  should  use  heaven  and  earth,  for  Jews  and  Gentiles,  will  not  be  thought 
.so  very  strange,  if  we  consider  that  Daniel  himself  expresses  the  nation  of  the 
Jews  by  the  name  of  heaven,  Dan.  viii.  10.  Nor  does  he  want  an  example  of 
it  in  our  Saviour  himself,  who,  Luke  xxi.  26,  by  "  powers  of  heaven,"  plainly 
signifies  the  great  men  of  the  Jewish  nation  ;  nor  is  this  the  only  place  in  this 
epistle  of  St,  Paul  to  the  Ephesians,  which  will  bear  this  interpretation  of 
heaven  and  earth  :  he  who  shall  read  the  fifteen  first  verses  of  chap.  iii.  and  care- 
fully weigh  the  expressions,  and  observe  the  drift  of  the  apostle  in  them,  will 
not  find  that  he  does  manifest  violence  to  St.  Paul's  sense  if  he  understands  by 
"  the  family  in  heaven  and  earth,"  ver.  15,  the  united  body  of  Christians,  made 
up  of  Jews  and  Gentiles,  living  still  promiscuously  among  those  two  sorts  or 
people,  who  continued  in  their  unbelief.  However,  this  interpretation  I  am  not 
jiositive  in  ;  but  offer  it  as  matter  of  inquiry,  to  snch  who  think  an  impartial 
search  into  the  true  meaning  of  the  sacred  Scripture  the  best  employment  of  all 
the  time  they  have. 


VOL.   VIII.  D  D 


402  Epheskms.  Chap.  I. 

TEXT. 

1 1  In  whom  also  we  have  obtauied  an  iulieritance,  being  predestinated 
according  to  the  purpose  of  him  who  worketh  all  things  after  the 
counsel  of  his  own  will : 

12  That  we  should  be  to  the  praise  of  his  glory,  who  first  trusted  in 
Christ. 


PARAPHRASE. 

11  Christ;  In  whom  we  became  his  possession ^  and  the  lot  of 
his  Inheritance,  being  predetermined  thereunto  according  to 
the  purpose  of  him,  who  never  fails  to  bring  to  pass  what  he 

12  hath  purposed  within  himself^ :  That  we  of  the  Gentiles,  who 
first  through  Christ  entertained  hope",  might  bring  praise  and 


NOTES. 

11  5  So  the  Greek  word  iy-Mpw^r^ai^j  will  signify,  if  taken,  as  I  think  it  may,  in  the 
passive  voice,  i.  e.  we  Gentiles,  who  were  formerly  in  the  possession  of  the 
devil,  are  now,  by  Christ,  brought  into  the  kingdom,  dominion,  and  possession 
of  God  again.  This  sense  seems  very  well  to  agiee  with  the  design  of  the  place, 
viz.  That  the  Gentile  world  had  now,  in  Christ,  a  way  opened  for  their  returning 
into  the  possession  of  God  under  their  proper  head,  Jesus  Christ.  To  which 
suit  tlie  words  that  follow,  "  that  we,  who  first  among  the  Gentiles,"  enter- 
tained terms  of  reconciliation  by  Christ,  "  might  be  to  the  praise  of  his  glory," 
i.  e.  so  that  we  of  the  Gentiles  who  first  believed  did,  as  it  were,  open  a  new 
scene  of  praise  and  glory  to  God,  by  being  restored  to  be  his  people,  and  become 
again  a  part  of  his  possession  ;  a  thing  not  before  understood  nor  looked  for. 
See  Acts  xi.  \'6,  and  xv.  ?>,  14 — 19.  The  apostle's  design  here  being  to  .satisfy 
the  Ephesians  that  the  Gentiles  were,  by  faith  in  Ciirist,  restored  to  all  the 
privileges  of  the  people  of  God,  as  far  forth  as  the  Jews  themselves.  See  chap, 
ii.  11 — 22,  particularly  ver.  ID,  as  to  lyXr,p(li%ixiv,  it  may,  I  humbly  conceive, 
do  no  violence  to  the  place  to  suggest  this  sense,  "  wc  became  the  inheritance," 
instead  of  "we  have  obtained  an  inheritance;"  that  being  the  way  wherein 
God  speaks  of  his  people  the  Israelites,  of  whom  he  says,  Deut.xsxii.  9,  "  The 
Lord's  portion  is  his  people,  Jacob  is  the  lot  of  his  inheritance."  See  also 
Dent.  iv.  20.  1  Kings  viii.  51,  and  other  places.  And  the  inheritance  which 
the  Gentiles  were  to  obtain,  was  to  be  obtained,  we  see  Col.  i.  12,  13,  by  their 
being  translated  out  of  the  kingdom  of  Satan  into  the  kingdom  of  Christ.  So 
that  take  it  cither  way,  that  "  wc  have  obtained  an  inheritance,"  or  "we  are 
become  his  people  and  inheritance,"  it  in  efl'uct  amounts  to  the  same  thing,  and 
so  I  leave  it  to  the  reader. 

ti.  e.  God  had  purposed,  even  before  the  taking  of  tlie  Israelites  to  be  his 
people,  to  take  in  the  Gentiles,  by  faith  in  Christ,  to  be  his  people  again  :  and 
what  he  purposes  he  will  lio,  without  asking  the  counsel  or  consent  of  any  one  ; 
and  therefore  you  may  be  sure  of  this  your  inheritance,  whether  the  Jews  con- 
sent to  it  or  no. 

12  "  It  was  a  part  of  the  character  of  the  Gentiles  to  be  without  liope;  see  chap, 
ii.  12.  But  when  they  received  the  Gospel  of  Jesus  Christ,  they  then  ceased  to 
be  aliens  from  the  coninionwealtli  of  Israel,  and  became  the  people  of  God,  and 
had  hope,  as  well  as  the  Jews ;  or  as  .St.  Paul  expresses  it,  in  the  name  of  the 
converted  Romans,  Rom.  v.  2,  "  We  rejoicein  hope  of  the  glory  of  God."  This 
is  another  evidence  that  >i,«5f,  "  wc,"  here  stands  for  the  Gentile  converts. 
That  the  Jews  were  not  without  liope,  or  without  God  in  the  world,  appears 


Cliap.  I.  Ephesians.  403 

TEXT. 

13  In  whom  ye  also  ti-usted,  after  that  ye  heard  the  \rord  of  truth,  the 
Gospel  of  your  salvatiou  :  in  whom  also  after  that  ye  believed,  ye 
were  sealed  with  that  holy  Spirit  of  promise, 

14  Which  is  the  earnest  of  our  inheritance,  until  the  redemption  of  the 
purchased  possession,  unto  the  praise  of  his  glory. 

PAUAPHUASE. 

13  glory  to  God.  And  ye,  Ephesians,  are  also,  in  Jesus  Christ, 
become  God"'s  people  and  inheritance  ^,  having  heard  the 
word  of  truth,  the  good  tidings  of  your  salvation,  and,  having 

14  believed  in  him,  have  been  sealed  by  the  Holy  Ghost ;  Which 
was  promised,  and  is  the  pledge  and  evidence  of  being  the 
people  of  God "",  his  inheritance  given  out ''  for  the  redemp- 
tion 2  of  the  purchased  possession,  that  ye  might  also  bring 

NOTES. 

from  that  very  text,  Eph.  li.  12,  wliere  the  Gentiles  are  set  apart  uuder  a  dis- 
criminatiug  description,  properly  belonging  to  them  :  the  sacred  Scripture  no- 
where speaks  of  the  Hubrcw  nation,  that  people  of  God,  as  without  God,  or 
without  hope  ;  the  contrary  appears  every  where.  See  Rom.  ii.  17,  and  xi.  1, 
2.  Acts  sxiv.  15,  and  xsvi.  6,  7,  and  xxviii.  20.  And  therefore  the  apostle 
might  well  say  that  those  of  the  Gentiles,  who  first  entertained  hopes  in  Christ, 
were  "  to  the  praise  of  tiie  glory  of  God."  All  mankind  havin.?  thereby,  now, 
a  new  and  greater  subject  of  praising  and  glorifying  God,  for  this  great  and  un- 
speakable grace  and  goodness  to  them,  of  which  before  they  had  no  knowledge, 
no  thought,  no  expectation. 

13  "  'e»  CO  K<x\  'j/jLu;  seems,  in  the  tenour  and  scheme  of  tlie  words,  to  refer  to  sr  (y 
jtai  lxA7i^&>9ri,uEv,  ver.  11.  St.  Paul  making  a  parallel  here  between  those  of  the 
Gentiles  that  first  believed  and  the  Ephesians,  tells  them,  that  as  those  who 
heard  and  received  the  Gospel  hefore  them  became  the  people  of  God,  6cc.  to  the 
praise  and  glory  of  his  name ;  so  they,  the  Ephesians,  by  believing,  became  the 
people  of  God,  &c.  to  the  praise  and  glory  of  his  name,  only  in  this  verse  there 
is  an  ellipsis  of  IxKripa/^rili. 

14  *  The  Holy  Ghost  was  neither  promised  nor  given  to  the  heathen,  who  were 
apostates  from  God,  and  enemies,  but  only  to  the  people  of  Goil ;  and  therefore 
the  convert  Ephesians,  having  received  it,  might  be  assured  thereby  that  they 
were  now  the  people  of  God,  and  rest  satisfied  in  this  pledge  of  it. 

y  The  giving  out  of  the  Holy  Ghost,  and  the  gift  of  miracles,  was  the  great 
means  whereby  the  Gentiles  were  brought  to  receive  the  Gospel,  and  become  the 
people  of  God, 

■"Redemption,"  in  sacred  Scripture,  signifies  not  always  strictly  paying  a 
ransom  for  a  slave  delivered  from  bondage,  but  deliverance  from  a  slavish  estate 
into  liberty  :  So  God  declares  to  the  children  of  Israel  in  Egypt,  Exod.  vi.  6, 
"  I  will  redeem  you  with  a  stretched  out  arm."  Wliat  is  meant  by  it  is  clear 
from  the  former  part  of  the  verse,  in  these  words,  "  I  will  bring  you  out  from 
under  the  burthen  of  the  Egyptians,  and  I  will  rid  you  out  of  their  bondage." 
And  in  the  next  verse  he  adds,  "  and  I  will  take  you  to  me  for  my  people,  and 
I  will  be  to  you  a  God  :"  the  very  case  here.  As  God,  in  the  place  cited,  pro- 
mised to  deliver  his  people  out  of  bondage,  under  the  word  "  redeem  ;"  so 
Deut.  vii.  8,  he  telleth  them,  that  he  "  had  brought  them  out  with  a  mighty 
hand,  and  redeemed  them  ont  of  the  house  of  bondage,  from  the  hand  of 
Pharoali,  king  of  Egypt  :"  which  redemption  was  performed  by  God,  who  is 

D  D  2 


404  Ephesians.  Chap.  I. 

PARAPHRASE, 
praise  and  glory  to  God  *. 

NOTES. 

called  the  Lord  of  hosts  their  Redeemer,  without  the  payment  of  any  ransom. 
But  here  there  was  wtfnr<:,tn!7i;,  a  purchase,  and  what  the  thing  purchased  was 
we  may  see,  Acts  xx.  28,  viz,  "  the  church  of  God,  r,v  wipn-^oiritralo,  which  "  he 
purchased  with  his  own  blood,"  to  be  a  people  that  should  be  the  Lord's  portion, 
and  the  lot  of  his  inheritance,  as  Moses  speaks  of  the  children  of  Israel,  Deut. 
xxxii.  9.  And  hence  St.  Peter  calls  the  Christians,  1  Pet.  ii.  9,  ^aof  i\;  wipi- 
»ro/j)(7(»,  which  in  the  margin  of  our  Bible  is  rightly  translated  "a  purchased 
people  :"  but  if  any  one  takes  IxKrtpw^rjfiiv,  ver.  11,  to  signify  "  we  have  ob- 
tained an  inheritance,"  then  xKyipovcjuiix,  in  this  verse,  will  signify  "  that  in- 
heritance," and  £if  i7:o}.iiTpws->ii  rri;  isipi7rcir,jiw;,  "  until  the  redemption  of  that 
purchased  inheritance,"  /.  e.  until  the  redemption  of  our  bodies,  viz.  resurrec- 
tion unto  eternal  life.  But  besides  that  this  seems  to  have  a  more  harsh  and 
forced  sense,  the  other  interpretation  is  more  consonant  to  the  style  and  current 
of  the  sacred  Scripture,  and  (which  weighs  more  with  me)  answers  St.  Paul's 
design  here,  which  is  to  establish  the  Ei)hesiaiis  in  a  settled  persuasion  that  they, 
and  all  the  other  Gentiles  that  believed  in  Christ,  were  as  much  the  people  of 
God,  his  lot  and  his  inheritance,  as  the  Jews  themselves,  and  equally  partakers 
with  them  of  all  the  privileges  and  advantages  belonging  thereunto,  as  is  visible 
by  the  tenour  of  the  second  chapter.  And  this  is  the  use  St.  Paul  mentions  of 
God's  setting  his  seal,  2  Tim.  ii.  19,  that  it  might  mark  who  are  his:  and 
accordingly  we  tind  it  applied.  Rev.  vii.  3,  to  the  foreheads  of  his  servants,  that 
they  might  be  known  to  be  his,  chap.  iv.  I.  For  r-o  did  those  who  purchased 
servants,  as  it  were,  take  possession  of  them,  by  setting  their  marks  on  their 
foreheads. 

»  As  he  had  declared,  ver.  6  and  12,  that  the  other  Gentiles,  by  believing  and 
becoming  the  people  of  God,  enhanced  thereby  the  praise  and  glory  of  his  grace 
and  goodness,  so  here,  ver.  14,  he  pronounces  the  same  thing  of  the  Ephesians 
in  particular,  to  whom  he  is  writing,  to  possess  their  minds  with  the  sense  of 
the  happy  estate  they  were  now  in  by  being  Christians  ;  for  which  he  thauks 
God,  ver.  3,  and  here  again  in  the  next  words. 


SECTION  III. 
CHAPTER  I.  15—11.  10. 

CONTENTS. 

Having  in  the  foregoing  section  thanked  God  for  the  great 
favours  and  mercies  which  from  the  beginning  he  had  purposed 
for  the  Gentiles  under  the  Messiah,  in  such  a  description  of  that 
design  of  the  Almighty  as  was  fit  to  raise  their  thoughts  above 
the  law,  and,  as  St.  Paul  calls  them,  beggarly  elements  of  the 


Chap.  I.  Ephesians.  405 

Jewish  constitution,  which  was  nothing  in  comparison  of  the 
great  and  glorious  design  of  the  Gospel,  taking  notice  of  their 
standing  firm  in  the  faith  he  had  taught  them,  and  thanking  God 
for  it ;  he  here,  in  this,  prays  God  that  he  would  enlighten  the 
minds  of  the  Ephesian  converts,  to  see  fully  the  great  things  that 
were  actually  done  for  them,  and  the  glorious  estate  they  were  in 
under  the  Gospel,  of  which  in  this  section  he  gives  such  a  draught, 
as  in  every  part  of  it  shows  that  in  the  kingdom  of  Christ  they 
are  set  far  ahove  the  Mosaical  rites,  and  enjoy  the  spiritual  and 
incomprehensible  benefits  of  it,  not  by  the  tenure  of  a  few  out- 
ward ceremonies,  but  by  their  faith  alone  in  Jesus  Christ,  to  whom 
they  are  united,  and  of  whom  they  are  members,  who  is  exalted 
to  the  top  of  all  dignity,  dominion,  and  power,  and  they  with  him, 
their  head. 

TEXT. 

15  Wherefore  I  also,  after  I  heard  of  your  faith  in  the  Lord  Jesus,  and 
love  unto  all  the  saints, 

PARAPHRASE. 
15  Wherefore  I  also,  here  in  my  confinement,  having  heard* 

NOTE. 

15  *  'Axouc-af  t))'j  xas'  i/iSf  mt^iv  h  Tw  Kvplui  'ItjitoO,  "  Wherefore  I  also  after  I  heard 
of  your  faith  in  the  Lord  Jesus."  St.  Paul's  hearing  of  their  faith,  here 
lueutioned,  cannot  signify  his  being  informed,  that  they  liad  received  the  Gospel, 
and  believed  in  Christ ;  this  would  have  looked  impertinent  for  him  to  have  told 
them,  since  he  himself  had  converted  them,  and  had  lived  a  long  time  amongst 
them,  as  has  been  already  observed.  We  must,  therefore,  seek  another  reason 
of  his  mentioning  his  hearing  of  their  faith,  which  must  signify  something  else, 
than  his  being  barely  acquainted  that  they  were  Christians;  and  this  we  may 
find  in  these  words,  chap.  iii.  13,  "  Wherefore  I  desire  that  ye  faint  not,  at  my 
tribulations  for  you.*'  He,  as  apostle  of  the  Gentiles,  had  alone  preached  up 
freedom  from  the  law,  which  the  other  apostles,  who  had  not  that  province  (see 
Gal.  ii.  9)  in  their  converting  the  Jews,  seem  to  have  said  nothing  of,  as  is  plain 
from  Acts  xxi.  20,  21.  It  was  upon  account  of  his  preaching,  that  the  Christian 
converts  were  not  under  any  subjection  to  the  observances  of  the  law,  and  that 
the  law  was  abolished,  by  the  death  of  Christ,  that  he  was  seized  at  Jerusalem, 
and  sent  as  a  criminal  to  Rome  to  be  tried  for  his  life  ;  where  he  was  now  a  pri- 
soner. He  being  therefore  afraid  that  the  Ephesians,  and  other  convert  Gentiles, 
seeing  him  thus  under  persecution,  in  hold,  and  in  danger  of  death,  upon  the 
score  of  his  being  the  preacher,  and  zealous  propagator  and  minister  of  this  great 
article  of  the  Christian  faith,  which  seemed  to  have  its  rise  and  defence  wholly 
from  hiuj,  might  give  it  up,  and  not  stand  firm  in  the  faith  which  he  had  taught 
them,  was  rejoiced,  when  in  his  confinement  he  heard,  that  they  persisted  sted- 
fast  in  that  faith,  and  in  their  love  to  all  the  saints,  i.  e.  as  well  the  convert 
Gentiles,  that  did  not,  as  those  Jews,  that  did,  conform  to  the  Jewish  rites.  This 
I  take  to  be  the  meaning  of  his  hearing  of  their  faith,  here  mentioned;  and 
conformably  hereunto,  chap.  vi.  1!>,  20,  he  desires  their  prayers,  "  that  he  may 
with  boldness  preach  the  mystery  of  the  Gospel,  of  which  lie  is  the  ambassador  in 


4f06  Ephesians.  Chap.  I. 

NOTE. 

bonds."  This  mystery  of  the  Gospel,  it  is  plain  from  chap.  i.  9,  &c.  and  chap, 
iii.  3 — 7,  and  other  places,  was  God's  gracious  purpose  of  taking  the  Gentiles, 
as  Gentiles,  to  be  his  people,  under  the  Gospel.  St.  Paul,  whilst  he  was  a  pri- 
soner at  Rome,  writ  to  two  other  churches,  that  at  Philippi,  and  that  at  Colosse  : 
to  the  Colossians,  chap.i.  4,  he  uses,  almost  verbatim,  the  same  expression  that 
he  does  here,  "  having  heard  of  your  faith  in  Christ  Jesus,  and  of  your  love, 
which  ye  have  to  all  the  saints  ;"  he  gives  thanks  to  God,  for  their  knowing  and 
sticking  to  the  grace  of  God  in  truth,  which  had  been  taught  them  by  Epaphras, 
■who  had  informed  St.  Paul  of  this,  and  their  affection  to  him,  whereupon  he 
expresses  his  great  concern,  that  they  should  continue  in  that  faith,  and  not  be 
drawn  away  to  Judaizing,  which  may  be  seen  from  ver.  14,  of  this  chapter,  to 
the  end  of  the  second.  So  that  "  the  hearing  of  their  faith,''  which  he  says, 
both  to  the  Ephesians  and  Colossians,  is  not  his  being  told  that  they  were  Chri- 
stians, but  their  continuing  in  the  faith  they  were  converted  to  and  instructed 
in,  viz.  That  they  became  the  people  of  God,  and  were  admitted  into  his  king- 
dom, only  by  faith  in  Christ,  without  submitting  to  the  Mosaical  institution,  and 
legal  observances,  which  was  the  thing  he  was  afraid  they  should  be  drawn  to, 
either  through  any  despondency  in  themselves,  or  importunity  of  others,  now 
that  he  was  removed  from  them,  and  in  bonds,  and  thereby  give  up  that  truth 
and  freedom  of  the  Gospel  which  he  had  preached  to  them. 

To  the  same  purpose  he  writes  to  the  Philippians,  chap.  i.  3 — 5,  telling  them 
that  he  gave  "  thanks  to  God,"  in)  wian  -n  ^ui-e'V  a'JToiv,  upon  every  mention 
was  made  of  them,  upon  every  account  he  received  of  their  continuing  in  the 
fellowship  and  profession  of  the  Gospel,  as  it  had  been  taught  them  by  him, 
without  changing,  or  wavering  at  all,  which  is  the  same  with  "  hearing  of  their 
faith,"  and  that  thereupon  he  prays,amongstother  things,  chiefly  that  they  might 
be  kept  from  Judaizing,  as  appears,  ver.  27,  28,  where  the  thing,  he  desired  to 
hear  of  them,  was,  "  that  they  stood  firm  in  one  spirit,  and  one  mind,  jointly 
contending  for  the  faith  of  the  Gospel;  in  nothing  startled  by  those  who  are 
opposers;"  so  the  words  are,  and  not  "  their  adversaries."  Now  there  was 
no  party,  at  that  time,  who  were  in  opposition  to  the  Gospel  which  St.  Paul 
preached,  and  with  whom  the  convert  Gentiles  had  any  dispute,  but  those  who 
were  for  keeping  up  circumcision,  and  the  Jewish  rites,  under  the  Gospel.  These 
■were  they,  whom  St.  Paul  apprehended,  alone,  as  likely  to  affright  the  convert 
Gentiles,  and  make  them  start  out  of  the  way  from  the  Gospel,  which  is  the 
proper  import  of  sr7u^^,a£yo(.  Though  this  passage  clearly  enough  indicates  what 
it  was,  that  he  was,  and  should  always  be,  glad  to  hear  of  them  ;  yet  he  more 
plainly  shows  his  apprehension  of  danger  to  them  to  be  from  the  contenders  for 
Judaism,  in  the  express  warning  he  gives  them  against  that  sort  of  men,  chap, 
iii.  2,  3.  So  that  this  hearing,  which  he  mentions,  is  the  hearing  of  these 
three  churches  persisting  firmly  in  the  faith  of  the  Gospel,  which  he  had  taught 
tl)era,  without  being  drawn  at  all  towards  Judaizing.  It  was  that,  for  which 
St.  Paul  gave  thanks,  and  it  may  reasonably  be  presumed,  that,  if  he  had  writ 
to  any  other  churches  of  converted  Gentiles,  whilst  he  was  a  prisoner  at  Rome, 
upon  the  like  carriage  of  theirs,  something  of  the  same  kind  would  have  been 
said  to  them.  So  that  the  great  business  of  these  three  epistles,  written  during 
his  being  a  prisoner  at  Rome,  was  to  explain  the  nature  of  the  kingdom  of  God 
under  the  Messiah,  from  which  the  Gentiles  were  now  no  longer  shut  out,  by  the 
ordinances  of  the  law  ;  and  confirm  the  churches  in  the  belief  of  it.  St.  Paul, 
being  chosen  and  sent  by  God,  to  preach  the  Gospel  of  the  Gentiles,  had,  in  all 
liis  preaching,  set  forth  the  largeness  and  freedom  of  the  kingdom  of  God,  now 
laid  open  to  the  Gentiles,  by  taking  away  the  wall  of  partition,  that  kept  them 
out.  This  made  the  Jews  his  enemies  ;  and  upon  this  account  they  had  seized 
him,  and  he  was  now  a  prisoner  at  Rome.  Fearing  that  the  Gentiles  might  be 
wrought  upon  to  submit  to  the  law,  now  that  he  was  thus  removed,  or  suffering 
fur  the  Gospel,  he  tells  these  three  churches,  that  he  rejoices  at  their  standing 


Chap.  I.  Ephesians.  407 

TEXT. 

1 6  Cease  not  to  give  thanks  for  you,  making  mention  of  you  in  my 
prayers ; 

1 7  That  the  God  of  our  Lord  Jesus  Christ,  tlie  Father  of  glory,  may 
give  unto  you  the  spirit  of  wisdom  and  revelation,  in  the  knowledge 
of  him : 

18  The  eyes  of  your  understanding  l)eing  enlightened;  that  ye  may 
know  what  is  the  hope  of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints, 

19  And  what  is  the  exceeding  greatness  of  his  power  to  us-ward  who 
Ijelieve,  according  to  the  working  of  his  mighty  power, 

PARAPHRASE. 
of  the  continuance  of  your  faith  in  Christ  Jesus,  and  your  love 

16  to  all  the  saints  ^^,  Cease  not  to  give  thanks  for  you,  making 

17  mention  of  you  in  my  prayers;  That  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory  "^5  would  endow  your  spirits 
with  wisdom  ^  and  revelation  %  wherehy  you  may  know  him ; 

18  And  enlighten  the  eyes  of  your  understandings,  that  you  may- 
see  what  hopes  his  calUng  you  to  be  Christians  carries  with  it, 
and  what  an  abundant  glory  it  is  to  the  saints  to  become  his 

19  people,  and  the  lot  of  his  inheritance;  And  what  an  exceed- 

NOTES. 

firm  in  the  faitli,  and  thereupon  writes  to  tliem  to  explain  and  confirm  to  them 
the  kingdom  of  God  under  the  INIessiaii,  into  which  all  men  now  had  an  entrance, 
by  faith  in  Clirist,  without  any  regard  to  the  terms  whereby  the  Jews  were 
formerly  admitted.  The  setting  forth  the  largeness  and  free  admittance  into 
this  kingdom,  which  was  so  much  for  the  glory  of  God,  and  so  much  showed 
his  mercy  and  bounty  to  mankind,  that  he  makes  it  as  it  were  a  new  creation, 
is,  I  say,  plainly  the  business  of  the  three  epistles,  which  tend  all  visibly  to  tlie 
same  thing,  that  any  one,  that  reads  them,  cannot  mistake  the  apostle's  meaning, 
they  giving  such  a  clear  light  one  to  another. 

15  l>  "  All  the  saints."  One  finds  in  the  very  reading  of  these  words,  that  the 
word  [all]  is  emphatical  here,  and  put  in  for  some  particular  reason.  I  can,  I 
confess,  see  no  other  but  this,  viz.  That  they  were  not  by  the  Judaizers  in  the  least 
drawn  away  from  their  esteem  and  love  of  those  who  were  not  circumcised,  nor 
observed  the  Jewish  rites  ;  which  was  a  proof  to  him,  that  they  stood  firm  in 
the  faith  and  freedom  of  the  Gospel,  which  he  had  instnicted  them  in. 

17  «  "  Father  of  glory;"  an  Hebrew  expression,  which  cannot  well  be  changed, 
since  it  signifies  his  being  glorious  himself,  being  the  fountain  from  whence  all 
glory  is  derived,  and  to  whom  all  glory  is  to  be  given.  In  all  which  senses  it 
may  be  taken  here,  where  there  is  nothing  that  appropriates  it,  in  peculiar,  to 
any  of  them. 

*  "  Wisdom,"  is  visibly  used  here  for  a  right  conception  and  understanding  of 
the  Gospel.     See  note,  ver.  8. 

e  "  Revelation,"  is  used  by  St.  Paul,  not  always  for  immediate  inspiration,  but 
as  it  is  meant  here,  and  in  most  other  places,  for  such  truths,  which  could  not 
have  been  found  out  by  human  reason,  but  had  their  first  discovery  from  reve- 
lation, though  men  afterwards  come  to  the  knowledge  of  those  truths  by  reading 
them  in  the  sacred  Scripture,  where  they  are  set  down  for  their  information. 


408  Ephesians.  Chap.  I. 

TEXT. 
20  Which  he  wrought  in  Christ,  \vhen  he  raised  him  from  the  dead,  and 
set  him  at  his  own  right  hand  in  the  heavenly  places, 

PARAPHRASE. 

SO  ing  great  power  he  has  employed  upon  us  ^  who  believe  ;  A 

power  corresponding  to  that  mighty  power,  Avhich  he  exerted 

in  the  raising  Christ  from  the  dead,  and  in  setting  him  next 

to  himself,  over  all  things  relating  to  his  heavenly  kingdom  s; 

NOTES. 

19  *  "  Us,"  here,  and  "  you,"  chap.  ii.  1,  and  "  us,"  chap.  ii.  5,  it  is  plain  signify 
the  same,  who  being  dead,  partook  of  the  energy  of  that  great  power  that  raised 
Christ  from  the  dead,  i.  e.  the  convert  Gentiles;  and  all  those  glorious  things 
he,  in  ver.  18 — 23,  intimates  to  them,  by  praying  they  may  see  them,  he  here 
in  this  19th  verse  tells  is  bestowed  on  them,  as  believers,  and  not  as  observers 
of  the  Mosaical  law. 

20  e  'Ei>  To7;i7rc\jfaviois,  "  in  heavenly  places,"  says  our  translation,  and  so  ver.  3; 
but  possibly  the  marginal  reading,  "  things,"  will  be  thought  the  better,  if  we 
compare  ver  22.  He  set  him  at  his  right  hand,  i.  e.  transferred  on  him  his 
power  ;  h  'mcupavlotg,  in  his  heavenly  kingdom ;  that  is  to  say,  set  him  at  the 
head  of  his  heavenly  kingdom,  see  ver.  22.  This  kingdom,  in  the  Gospel,  is 
called  indifferently,  jSaatXeioi  QsoS,  "  the  kingdom  of  God  ;"  and  &aai\iia.  TtT* 
oOpoKtyv,  "  the  kingdom  of  heaven."  God  had  before  a  kingdom  and  people 
in  this  world,  viz.  that  kingdom  which  he  erected  to  himself  of  the  Jews,  se- 
lected and  brought  back  to  himself,  out  of  the  apostatized  mass  of  revolted  and 
rebellious  mankind  :  with  this  his  people  he  dwelt,  among  them  he  had  his 
habitation,  and  ruled  as  their  king,  in  a  peculiar  kingdom;  and,  therefore,  we 
.see  that  our  Saviour  calls  the  Jews,  Matth.  riii.  12,  "  the  children  of  the  king- 
dom." But  that  kingdom,  though  God's,  was  not  the  ^a.<Ti\ity.  toJv  oiipavCJv,  "  the 
kingdom  of  heaven,"  that  came  with  Christ :  See  Matth.  iii.  2,  and  x.  7.  That 
was  but  ljr/yf(Of,  "  of  the  earth,"  compared  to  this  iTrovpoLvio;,  "  heavenly  king- 
dom," which  was  to  be  erected  under  Jesus  Christ ;  and,  with  that  sort  of  di- 
stinction, our  Saviour  seems  to  speak  and  use  those  words  inlynix,  "  earthly," 
and  ETToupawa,  "  heavenly,"  John  iii.  12.  In  his  discourse  there,  with  Nicode- 
mus,  he  tells  him,  "  unless  a  man  were  born  again,  he  could  not  see  the  king- 
dom of  God."  This  being  born  again,  stuck  with  Nicodemus,  which  Christ 
reproaches  him  with,  since,  being  a  teacher  in  Israel,  he  understood  not  that 
which  belonged  to  the  Jewish  constitution,  wherein  to  be  baptized,  for  admit- 
tance into  that  kingdom,  was  called  and  counted  to  be  born  again;  and 
therefore  says,  if,  having  spoken  unto  you  Iniyeta,  things  relating  to  your  own 
earthly  constitution,  you  comprehend  me  not,  how  shall  you  receive  what  I 
say,  if  I  speak  to  you,  tk  iTrouoxv/a,  heavenly  things,  i.  e.  of  that  kingdom, 
which  is  purely  heavenly?  And  according  to  this,  St.  Paul's  words  here,  Eph. 
i.  10,  ra  Trj;  fv  To7f  cvpavol;  xa»  TOi  ctt)  T^f  y))f,  (which  occur  again,  chap.  iii. 
15.  Col.  i.  16,  20,)  may  perhaps  not  untitly  be  interpreted  "  of  the  spiritual, 
heavenly  kingdom  of  God  :"  and  that  also  of  the  more  earthly  one  of  the  Jews, 
whose  rites  and  positive  institutions  St.  Paul  calls  "  elements  of  the  world," 
Gal.  iv.  3.  Col.  ii.  8,  which  were  both,  at  the  coming  of  the  Messiah,  consoli- 
dated into  one,  and  together  re-established  under  one  head,  Christ  Jesus.  The 
whole  drift  of  this,  and  the  two  following  chapters,  being  to  declare  the  union 
of  the  Jew.x  and  Gentiles  into  one  body,  under  Christ,  the  head  of  the  heavenly 
kingdom.  And  he  that  sedately  compares  Eph.  ii.  16,  with  Col.  i.  20,  (in  both 
which  plates  it  i,s  evident  the  apostle  speaks  of  the  same  thing,  vjz.  God's  recou- 


Chap.  II.  Ephesians,  409 

TEXT. 

21  Far  above  all  principality,  and  power,  and  might,  and  dominion,  and 
every  name  that  is  named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come : 

22  And  hath  put  all  things  under  his  feet,  and  gave  him  to  be  the 
head  over  all  things  to  the  church, 

23  Which  is  his  body,  the  fulness  of  him  that  filleth  all  in  all. 

II,  1  And  you  hath  he  quickened,  who  were  dead  in  trespasses  and  sins  ; 

PARAPHRASE. 

21  Far  above  all  principality,  and  power,  and  might,  and  domi- 
nion ^,  and  any  other,  either  man  or  angel,  of  greater  dignity 
and  excellency,  that  we  may  come  to  be  acquainted  with,  or 
hear  the  names  of,   either  in   this  world,  or  the  world  to 

22  come :  And  hath  put  all  things  in  subjection  to  him ;  and  him, 
invested  with  a  power  over  all  things,  he  hath  constituted  head 

23  of  the  church,  Which  is  his  body,  which  is  completed  by 
him  alone',  from  whom  comes  all,  that  gives  any  thing  of 
excellency  and  perfection  to  any  of  the  members  of  the 
church :  where  to  be  a  Jew  or  a  Greek,  circumcised  or  un- 
circumcised,  a  barbarian  or  a  Scythian,  a  slave  or  a  freeman 
matters  not ;  but  to  be  united  to  him,  to  partake  of  his  in- 
fluence and  spirit,  is  all  in  all. 

II.  I  And  ^  you,  also  being  dead  in  trespasses  and  sins,  In  which 


NOTES, 
c'lling  of  both  Jews  and  Gentiles,  by  the  cross  of  Christ)  will  scarce  be  able  to 
avoid  thinking,  that  "  things  in  heaven,  and  things  on  earth,"  signify  the  people 
of  the  one  and  tlie  other  of  these  kingdoms. 

21  ^  These  abstract  names  are  frequently  used  in  the  New  Testament,  according 
to  the  style  of  the  eastern  languajjes,  for  those  vested  vvitii  power  and  dominion 
&c.  and  that  not  only  here  on  earth,  among  men,  but  in  heaven,  among  superior 
beings  :  and  so  often  are  taken  to  express  ranks  and  degrees  of  angels  :  and 
though  they  are  generally  agreed  to  do  so  here,  yet  there  is  no  reason  to  exclude 
earthly  potentates  out  of  this  text,  when  xsia-rtg  necessarily  includes  them  ;  for 
that  men  in  power  are  one  sort  of  ajj^ai  and  i^waiM,  in  a  Scripture-sense    our 
Saviour's  own  words  show,  Luke  xii.  11,  and  xx.  2.    Besides,  the  apostle's  chief 
aim  here  being  to  satisfy  the  Ephesians,  that  they  were  not  to  be  subjected  to 
the  law  of  Moses,  and  the  government  of  those  who  ruled  by  it,  but  they  were 
called  to  be  of  the  kingdom  of  the  Messiah  :  it  is  not  to  be  supposed,  that  here 
where  he  speaks  of  Christ's  exaltation  to  a  power  and  dominion  paramount  to 
all  other,  he  should  not  have  an  eye  to  that  little  and  low  government  of  the  Jews, 
which  it  was  beneath  tlie  subjects  of  so  glorious  a  kingdom,  as  that  of  Jesus 
Christ,  to  submit  themselves  to.     And  this  the  next  words  do  farther  enforce. 

23  i  nxr)pwij.a,  "  fulness,"  here,  is  taken  in  a  passive  sense,  for  a  thing  to  be  tilled, 
or  completed,  as  appears  by  the  following  words,  "  of  him  that  filleth  all  in  all," 
i.  e.  it  is  Christ  the  head,  wiio  perfecteth  the  church,  by  supplying  and  furnishing 
all  things  to  all  the  members,  to  make  them  what  they  are,  and  ought  to  be,  iu 
that  body.  See  chap.  v.  18.  Col.  ii.  10,  and  iii.  10,  11. 
1  ^  Kai,  "  and,"  gives  us  here  the  tliread  of  St.  Paul's  discourse,  which  is  im- 
possible to  be  understood  without  seeing  the  train  of  it :  without  that  view,  it 


410  Ephesians.  Chap.  II. 

NOTE. 

would  be  like  a  rope  of  gold-dust,  all  the  parts  would  be  excellent,  aud  of  value, 
but  would  seemj  heaped  together,  without  order  or  connexion.  This  "  aud," 
here,  it  is  true,  ties  the  parts  together,  and  points  out  the  connexion  and  cohe- 
rence of  St.  Paul's  discourse  ;  but  yet  it  stands  so  far  from  IxaSic-sy,  "  set,"  in 
ver.  20  of  the  foregoing  chapter,  and  c-jve?a)07ro('>ifl-£,  "  quiclcened,"  ver.  5  of 
this  chapter,  which  are  the  two  verbs  it  copulates  togetlier ;  that  by  one,  not 
acquainted  with  St.  Paul's  style,  it  would  scarce  be  observed  or  admitted,  and 
therefore  it  may  not  be  amiss  to  lay  it  in  its  due  light,  so  as  to  be  visible  to  an 
ordinary  reader.  St.  Paul,  ver.  18 — 20,  prays  that  the  Ephesians  may  be  so  en- 
lightened, as  to  see  the  great  advantages  they  received  by  the  Gospel :  those  that 
he  specifies  are  these:  l.What  great  hopes  he  gave  them.  2.  What  an  ex- 
ceeding glory  accompanied  the  inheritance  of  the  saints.  3.  The  mighty  power 
exerted  by  God  on  their  behalf,  which  bore  some  pro(iortion  to  that  which  he 
employed  in  the  raising  Christ  from  the  dead,  and  placing  him  at  his  right  hand: 
upon  the  mention  of  which,  his  miud  being  full  of  that  glorious  image,  he  lets 
his  pen  run  into  a  description  of  the  exaltation  of  Christ,  which  lasts  to  the 
end  of  that  chapter,  and  then  re-assumes  the  thread  of  his  discourse ;  which  iu 
short  stands  thus  :  "  I  pray  God,  that  tlie  eyes  of  your  understandings  may  be 
enlightened,  that  you  may  see  the  exceedhig  great  power  of  God,  which  is 
employed  upon  us  who  believe  :  [za7a  t^v]  corresponding  to  that  euergy,  where- 
with he  raised  Christ  from  the  dead,  and  seated  him  at  his  right  hand  ;  for  so 
also  has  he  raised  you,  who  were  dead  in  trespasses  and  sins  :  us,  I  say,  who 
were  dead  in  trespasses  aud  sins,  has  he  quickened,  and  raised  together  with 
Christ,  and  seated  together  with  him  in  his  heavenly  kingdom."  This  is,  iu 
short,  the  train  and  connexion  of  his  discourse  from  chap.  i.  18  to  ii.  5,  though 
it  be  interrupted  by  many  incident  thoughts ;  which,  as  his  manner  is,  he 
enlarges  upou  by  the  way,  and  then  returns  to  the  thread  of  his  discourse.  For 
here  again,  in  this  first  verse  of  the  second  chapter,  we  must  obsenc,  that, 
having  mentioned  their  being  dead  in  trespasses  and  sins,  he  enlarges  upon  that 
forlorn  estate  of  the  Gentiles  before  their  conversion  ;  and  then  comes  to  what 
he  designed,  that  God,  out  of  his  great  goodness,  quickened,  raised,  and  placed 
them  together  with  Christ,  in  his  heavenly  kingdom.  In  all  which  it  is  plain 
he  had  more  regard  to  the  things  he  declared  to  them,  thau  to  a  nice,  gram- 
matical construction  of  his  words  :  for  it  is  manifest  xai,  "  and,"  ver.  1,  and  xa), 
"  and,''  ver.  5,  copulate  c-JvEsworo/jio-E,  "  quickened,"  with  Ixi^icrei,  "  set,"  ver. 
20  of  the  foregoing  chapter,  which  the  two  following  words,  ver.  6,  make 
evident,  xa)  cvvriysi^e  xoti  c\riiv.6Ai(TVJ  fv  l7roucav/c!(f,  "  and  hath  raised  up  together, 
and  hath  made  sit  together  in  heavenly  places."  St.  Paul,  to  display  the  great 
power  and  energy  of  God,  showed  towards  tiie  Gentiles,  in  bringing  them  into 
his  heavenly  kingdom,  declares  it  to  be  «a7a  riiv  Iti^yuoLi,  proportionable  to  that 
power,  wherewith  he  raised  Jesus  from  the  dead,  and  seated  him  at  his  right 
hand.  To  express  the  parallel,  he  keeps  to  the  parallel  terms  concerning  Christ : 
he  says,  chap.  i.  20,  iyti^a;  (3fj7ov  Ix  nZv  yn-^^SJv,  xai  lxi.6i(Tev  Iv  di^iS.  u'jtoZ  |»  rolg 
tTTcvpaMis,  "  raised  him  from  the  dead,  and  set  him  at  his  right  hand,  in  heavenly 
places."     Concerning  the  Gentile  converts  his  words  are,  chap.  ii.  ver.  5,  6, 

xai  dv7af  rifta;  HEX^o'jf  To7f  VuCifcmlwixaci^  a-jVEt'tocwo/riO'E  T'}'  X^rira,  xai  cvvfjyeipi  xal 
auvixaSurev  h  enovpa-Aoii,  "  and  US,  beiug  dead  iu  trespasses,  he  hath  quickened 
together  with  Christ,  and  hath  raised  us  up  together,  and  made  us  sit  together 
iu  heavenly  places."  It  is  also  visible  that  v/xa,-,  "  you,"  ver.  1,  and  ijyuSf, 
us,"  ver.  5,  are  both  governed  by  the  verb  trui.£?wo7ro/>ic-£,  "  quickened  toge- 
ther," ver.  5,  though  the  grammatical  construction  be  somewhat  broken,  but 
is  repaired  in  the  sense,  which  lies  thus  :  "  God,  by  his  mighty  power,  raised 
Christ  from  the  dead  ;  by  the  like  power  you.  Gentiles  of  Ephesus,  being  dead 
in  trespasses  and  sins  ;  what  do  I  say,  you  of  Ephesus;  nay,  us  all,  converts  of 
the  Gentiles,  being  dead  iu  trespasses,  has  he  quickened  and  raised  from  the  dead. 
Yon  Ephesians  wm-  dead  in  trespasse."  anil  sins,  in  which  you  walked  accoidinq 
to  the  course  of  this  world,  according  to  the  prince  ot  the  powtr  of  the  air, 


Chap.  II.  Ephesians.  411 

TEXT. 

2  Wherein,  in  time  past,  ye  walked  according  to  the  course  of  this 
world,  according  to  the  prince  of  the  power  of  the  air,  the  spirit  that 
riow  worketh  in  the  children  of  disobedience  : 

3  Among  whom  also  we  all  had  our  conversation  in  times  past,  in  the 
lusts  of  our  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the  mind  ; 
and  were  by  nature  the  children  of  wrath,  even  as  others. 

PARAPHRASE. 
you  Gentiles,  before  you  were  converted  to  the  Gospel,  walked, 
according  to  the  state  and  constitution  of  this  world ',  con- 
forming yourselves  to  the  will  and  pleasure  of  the  prince  of 
the  power  of  the  air  '",  the  spirit  that  now  yet  possesses  and 
3  works  °  in  the  children  of  disobedience  °.     Of  which  number 

NOTES. 

the  spirit  that  yet  worketh  in  the  children  of  disobedience,  and  so  were  we, 
all  the  rest  of  us,  who  are  converted  from  Gentilism ;  we,  all  of  us,  of  the 
same  stamp  and  strain,  involved  in  the  same  conversation,  living,  heretofore, 
according  to  the  lusts  of  our  flesh,  to  which  we  were  perfectly  obedient,  doing 
what  our  carnal  wills  and  blinded  minds  directed  us,  being  then  no  less  chil- 
dren of  wrath,  no  less  liable  to  wrath  and  punishment,  than  those  that  re- 
mained still  children  of  disobedience,  i.  e.  unconverted  ;  but  God,  rich  iu 
mercy,  for  his  great  love  wherewith  he  loved  us  hath  quickened  us  all,  being 
dead  in  trespasses,  (for  it  is  by  grace  ye  are  saved)  and  raised  us,"  &c.  This 
is  St.  Paul's  sense,  dra\vii  out  more  at  length,  which,  in  his  compendious  way 
of  writing,  wherein  he  crowds  many  ideas  together,  as  they  abounded  in  his 
mind,  could  not  easily  be  ranged  under  rules  of  grammar.  The  promiscuous 
use  St.  Paul  here  makes  of  "  we"  and  "  you''  and  his  so  easy  changing  one 
into  the  otlier,  plainly  shows,  as  we  have  already  observed,  that  they  both  stand 
for  the  same  sort  of  persons,  i.  e.  Christians,  that  were  formerly  pagans,  whose 
state  and  life,  whilst  tiiey  were  siich,  he  here  expressly  describes. 
2  '  Aiujv  may  be  observed,  in  the  New  Testament,  to  signify  the  lasting  state  and 
constitution  of  things,  in  the  great  tribes,  or  collections  of  men,  considered  in 
reference  to  the  kingdom  of  God;  whereof  tjjere  were  two  most  eminent,  and 
principally  intended,  if  I  mistake  not,  by  the  word  a.'tTovii,  when  that  is  used 
alone  ;  and  that  is  o  >3>  o.\w-j,  "  this  present  world,"  which  is  taken  for  that  state 
of  the  world,  wherein  the  cliildrcn  of  Israel  were  his  people,  and  made  up  his 
kingdom  upon  earth,  the  Gentiles,  i.  e.  all  the  other  nations  of  the  world,  being 
in  a  state  of  apostasy  and  revolt  from  him,  the  professed  vassals  and  subjects  of 
the  devil,  to  whom  they  paid  homage,  obedience,  and  worship  :  and  am-v  fisWcv, 
"  the  world  to  come,"  i.  e.  the  time  of  the  Gospel,  wherein  God,  by  Christ, 
broke  down  the  partition-wall  between  Jew  and  Gentile,  and  opened  a  way  for 
reconciling  the  rest  of  mankind,  and  taking  the  Gentiles  again  into  his  kingdom 
under  Jesus  Christ,  under  whose  rule  he  had  put  it. 

°'  In  these  words  St.  Paul  points  out  the  devil,  the  prince  of  the  revolted  part  of 
the  creation,  and  head  of  that  kingdom,  which  stood  in  opposition  to,  and  was 
at  war  with,  the  kingdom  of  Jesus  Christ. 

° 'Evtf/oCi/lof  is  the  proper  term,  whereby,  in  the  Greek,  is  signified  the  posses- 
sion and  acting  of  any  person  by  an  evil  spirit, 

"  "  Children  of  disobedience,"  arc  those  of  the  Gentiles,  who  continued  still  iu 
their  apostasy,  under  the  dominion  of  Satan,  who  ruled  and  acted  llicm,  and  re- 
turned not  from  their  revolt,  described  Rom.  i.  18,  &c.  into  the  kingdom  of  God, 
now  tiiat  Jesus  Christ  liad  opened  an  entrance  into  it,  to  all  tliobc  who  disobeyed 
not  his  call;  and  thus  they  arc  calledj  cliap.  v,6. 


412  Ephesians.  Chap.  II. 

TEXT. 

4  But  God,  who  is  rich  in  mercy,  for  his  great  love  wherewith  he 
loved  us, 

5  Even  when  we  were  dead  in  sins,  hath  quickened  us  together  with 
Christ,  (by  grace  ye  are  saved) 

PARAPHRASE. 

even  we  all  having  formerl}'  been  p,  lived  in  the  lusts  of  our 
flesh,  fulfilling  the  desires  thereof,  and  of  our  blinded,  per- 

4  verted  mind  ^.     But  ^  God,  who  is  rich  in  mercy  %  through 

5  his  great  love  wherewith  he  loved  us.  Even  us,  Gentiles,  who 
were  dead  in  trespasses ',  hath  he  quickened  ",  together  with 

NOTES. 

3  P  'Ev  cilg  cannot  signify  "  amongst  whom  we  also  all  had  our  conversation  :" 
for  if  r,ixi!;,  "  we,"  stands  for  either  the  converted  Jews,  or  converts  in  general, 
it  is  not  true.  If  "  we,"  stands  (as  is  evident  it  doth)  for  the  converted  Gen- 
tiles, of  what  force  or  tendency  is  it  for  the  apostle  to  say  we,  the  converted 
Gentiles,  heretofore  lived  among  the  unconverted  Gentiles  ?  But  it  is  of  great 
force,  and  to  his  purpose,  in  magnifying  the  free  grace  of  God  to  them,  to 
say,  "  we  of  the  Gentiles,  who  are  now  admitted  to  the  kingdom  of  God,  were 
formerly  of  that  very  sort  of  men,  in  whom  the  prince  of  the  power  of  the  air 
ruled,  leading  lives  in  the  lusts  of  our  flesh,  obeying  the  will  and  inclinations 
thereof,  and  so  as  much  exposed  to  the  wrath  of  God,  as  those  who  still  remain 
in  their  apostasy  under  the  dominion  of  the  dCT-il." 

<  This  was  the  state  that  the  Gentile  world  were  given  up  to.    See  Rom.  i.  21, 
24.     Parallel  to  this  3d  verse  of  this  2d  chapter,  we  have  a  passage  in  chap.  iv. 
17 — 20,  of  this  same  epistle,  where  xaSwf  xai  to.  KotTrk  eGk);,  "  even  as  the  other 
Gentiles,"  plainly  answers  w;  xol\  cl  \zmo\   "even  as  the   others,"  here;  and 
l»;a«7aiOT»i7(To;;  vob?  aJ7a)v,  l(rxo7((r(Uevo(  T^  8<avofa,    "in  the  vanity  of  their  minds, 
having  their  understandings  darkened,"  answers  Iv  tcTi;  imOvjuiaii  riis  a-apxl;  ^/xdnt 
troicJvTef  TO.  iiXrifjLciTOirri;  (^apxl;  xa)  lih))  ^lavoiuiv,  "in  the  lusts  of  our  flesh,  ful- 
filling the  desires  of  the  flesh  and  of  the  mind."     He  that  compares  these  places, 
and  considers  that  what  is  said  in  the  fourth  chapter  contains  the  character  of 
the  Gentile  world,  of  whom  it  is  spoken;  I  say,  he  that  reads  and  considers 
these  two  places  well  together,  and  the  correspondency  between  them,  cannot 
doubt  of  the  sense  1  understand  this  verse  in  ;  and  that  St.  Paul  here,  under  the 
terms,  "we"  and  "our,"  speaks  of  the  Gentile  converts. 
4  ""oSe,  "But,"  connects  this  verse  admirably  well  with  the  immediately  pre- 
ceding, which  makes  the  parts  of  that  incident  discourse  cohere,  which  ending 
in  this  verse,  St.  Paul,  in  the  beginning  of  ver.  5,  takes  up  the  thread  of  his 
discourse  again,  as  if  nothing  had  come  between,  though  6  SI,  "  but,"  in  the 
beginning  of  this  4th  verse,  rather  breaks  than  continues  the  sense  of  the  whole. 
See  note,  ver.  1. 

' "  Rich  in  mercy."  The  design  of  the  apostle  being,  in  this  epistle,  to  set 
forth  the  exceeding  great  mercy  and  bounty  of  God  to  the  Gentiles,  under  the 
Gospel,  as  is  manifest  at  large,  ch.  iii.  it  is  plain  that  v/j-a;,  "  us,'  here  in  this 
verse  must  mean  the  Gentile  converts. 
51"  Dead  in  trespasses,"  does  not  mean  here,  under  the  condemnation  of  death, 
or  obnoxious  to  death  for  our  transgressions  ;  but  so  under  the  power  and  do- 
minion of  sin,  so  helpless  in  that  state  into  which,  for  our  apostasy,  we  were 
delivered  up,  by  the  just  judgment  of  God,  that  we  had  no  more  thought,  nor 
hope,  nor  ability  to  get  out  of  it,  than  men,  dead  and  buried,  have  to  get  out  of 
the  grave.  This  state  of  death  he  declares  to  be  the  state  of  Gentilisra,  Col.  ii. 
\'^,  in  these  words  :  "  and  you,  being  dead  in  trespasses,  and  the  uncircumcision 
of  your  ricsli,  halii  God  quickened  together  witli  him,  '  i.  e.  Christ. 
"  "  Quickened."    This  quickening  was  by  the  Spirit  of  God,  given  to  those 


Chap.  II.  Epliesians.  413 

TEXT. 

6  And  hath  raised  us  up  together,  and  made  us  sit  together  in  heavenly 
places,  in  Christ  Jesus  : 

7  That,  in  the  ages  to  come,  he  might  show  the  exceeding  riches  of 
his  grace,  in  his  kindness  towards  us,  through  Christ  Jesus. 

8  For  by  grace  are  ye  saved,  through  faith  ;  and  that  not  of  yourselves  : 
it  is  the  gift  of  God : 

PARAPHRASE, 

6  Christ,  (by  grace  ye  are  saved)  And  hath  raised"  us  up  to- 
gether with  Christ,  and  made  us  partakers,  in  and  with  Jesus 
Christ,  of  the  glory  and  power  of  his  heavenly  kingdom, 
which  God  has  put  into  his  hands,  and  put  under  his  rule : 

7  That,  in  the  ages  ^  to  come,  he  might  show  the  exceeding 
riches  of  his  grace,  in  his  kindness  towards  us,  through  Christ 

8  Jesus.  For  by  God's  free  grace  it  is  that  ye  ^  are,  through 
faith  in  Christ,  saved  ^  and  brought  into  the  kingdom  of  God, 


NOTES. 

who,  by  faith  in  Christ,  were  united  to  him,  became  the  members  of  Christ,  and 
sons  of  God,  partaking  of  the  adoption,  by  which  Spirit  they  were  put  into  a 
state  of  life  ;  see  Rom.  viii.  9 — 15,  and  made  capable,  if  they  would,  to  live  to 
God,  and  not  to  obey  sin,  in  the  lusts  thereof,  nor  to  yield  their  members  in- 
struments of  sin  unto  iniquity;  but  to  give  up  themselves  to  God,  as  men  alive 
from  the  dead,  and  their  members  to  God  as  instruments  of  righteousness ;  as 
our  apostle  exhorts  the  converted  Romans  to  do,  Rom.  vi.  11 — 13. 

6  "  Wherein  this  raising  consists,  may  be  seen,  Rom.  vi.  1 — 10. 

7  "  The  great  favour  and  goodness  of  God  manifests  itself,  in  the  salvation  of 
sinners,  in  all  ages  ;  but  that,  which  most  eminently  sets  forth  the  glory  of  his 
grace,  was  those,  who  were  first  of  all  converted  from  heathenism  to  Christianity, 
and  brought  out  of  the  kingdom  of  darkness,  in  which  they  were  as  dead  men, 
without  life,  hope,  or  so  much  as  a  thought  of  salvation,  or  a  betterstate,  into 
the  kingdom  of  God.  Hence  it  is  that  he  says,  chap.  i.  12,  "  That  we  should 
be  to  the  praise  of  his  glory,  who  first  believed."  To  which  he  seems  to  have 
an  eye  iu  this  verse  ;  the  first  conversion  of  the  Gentiles  being  a  surprising  and 
wonderful  effect  and  instance  of  God's  exceeding  goodness  to  them,  which,  to 
the  glory  of  his  grace,  should  be  admired  and  acknowledged  by  all  future  ages  ; 
and  so  Paul  and  Barnabas  speak  of  it.  Acts  xiv.  27.  "  They  rehearsed  all  that 
God  had  done  with  him,  and  how  he  had  opened  the  door  of  faith  to  the  Gen- 
tiles." And  so  James  and  the  elders  at  Jerusalem,  when  they  heard  what 
things  God  had  wrought  by  St.  Paul's  ministry,  among  the  Gentiles,  "  they 
glorified  the  Lord,"  Acts  xxi.  19,  20. 

8  y  "Ye."  The  change  of  "  we,"  in  the  foregoing  verse,  to  "ye,"  here,  and 
the  like  change  observable  ver.  1  and  .5,  plainly  shows,  that  the  persons  tpokeu 
of,  under  these  two  denominations,  are  of  tlie  same  kind,  i.  e.  Gentile  con- 
verts; only  St.  Paul,  every  now  and  then,  the  more  effectually  to  move  those 
he  is  writing  to,  changes  "  we"^into  "  ye,"  and  vice  versa  .-  and  so  makes,  as  it 
were,  a  little  sort  of  distinction,  that  he  may  the  more  emphatically  apply  him- 
self  to  them. 

*  "  Saved."  He  that  reads  St.  Paul  with  attention,  cannot  but  observe,  that 
speaking  of  the  Gentiles,  he  calls  their  being  brought  back  again,  from  their 
apostasy,  into  the  kingdom  of  God,  their  being  saved.     Before  thc>'  were  thus 


414  Ephesians.  Chap.  II. 

NOTE. 

brought  to  be  the  people  of  God  again,  under  the  Messiah,  they  were,  as  they  are 
here  described,  alieus,  enemies,  without  hope,  without  God,  dead  in  trespasses 
and  sins;  and  therefore  when,  by  faith  in  Christ,  they  came  to  be  reconciled, 
and  to  be  in  covenant  again  with  God,  as  his  subjects  and  liege  people,  they  were 
in  the  way  of  salvation  ;  and  if  they  persevered,  could  not  miss  of  attaining  it, 
though  they  were  not  yet  in  actual  possession.  The  apostle,  whose  aim  it  is,  in 
this  epistle,  to  give  then:  a  higli  sense  of  God's  extraordinary  grace  and  favour 
to  them,  and  to  raise  their  thoughts  above  the  mean  observances  of  the  law, 
shows  them  that  there  was  nothing  in  them  ;  no  deeds,  or  works  of  theirs,  no- 
thing that  they  could  do,  to  jircpare  or  recommend  themselves,  contributed 
aught  to  the  bringing  them  into  the  kingdom  of  God,  under  the  Gospel :  that  it 
was  all  purely  the  work  of  grace,  for  they  were  all  dead  in  trespasses  and  sins, 
and  could  do  nothing,  not  make  one  step,  or  the  least  motion  towards  it.  Faith, 
which  alone  gained  them  admittance,  and  alone  o|)ened  the  kingdom  of  heaven 
to  believers,  was  the  sole  gift  of  God  ;  men,  by  their  natural  faculties,  could  not 
attain  to  it.  It  is  faith  which  is  the  source  and  beginning  of  this  new  life  ;  and 
the  Gentile  world,  who  were  without  sense,  without  hope  of  any  such  thing, 
could  no  more  help  themselves,  or  do  any  thing  to  procure  it  themselves,  than 
a  dead  man  can  do  any  thing,  to  procure  himself  life.  It  is  God  here  does  all ; 
by  revelation  of  what  they  could  never  discover  by  their  own  natural  faculties, 
he  bestows  on  them  the  knowledge  of  the  JMessiah,  and  the  faith  of  the  Gospel; 
which,  as  soon  as  they  have  received,  they  are  in  the  kingdom  of  God,  in  a  new 
state  of  life;  and  being  thus  quickened  by  the  Spirit,  may,  as  men  alive,  work 
if  they  will.  Hence  St.  Paul  says,  Rom.  x.  "  Faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God,"  having  in  the  foregoing  verses  declared,  there 
is  no  believing  without  hearing,  and  no  hearing  without  a  preacher,  and  no 
preacher  unless  he  be  sent;  i.  e.  the  good  tidings  of  salvation  by  the  iMessiah, 
and  the  doctrine  of  faith,  was  not,  nor  could  be,  known  to  any,  but  to  those  to 
whom  God  communicated  it,  by  the  preaching  of  prophets  and  apostles,  to  whom 
he  revealed  it,  and  whom  he  sent  on  this  errand  with  this  discovery.  Aud  thus 
God,  now,  gave  faith  to  the  Ephesians,  and  the  other  Gentiles,  to  whom  he  sent 
St.  Paul,  and  others  his  fellow-labourers,  to  bestow  on  them  the  knowledge  of 
salvation,  reconciliation,  and  restoration  into  his  kingdom  of  the  Messiah.  AD 
which  though  revealed  by  the  Spirit  of  God,  in  the  writings  of  the  Old  Testament, 
yet  the  Gentile  world  were  kept  wholly  strangers  from  the  knowledge  of  by  the 
ceremonial  law  of  iNIoses,  which  was  the  wall  of  partition,  that  kept  the  Gentiles 
at  a  distance,  aliens  and  enemies ;  which  wall  God,  according  to  his  gracious 
purpose  before  the  erecting  of  it,  having  now  broke  down,  communicated  to  them 
the  doctrine  of  faith,  and  admitted  them,  upon  their  acceptance  of  it,  to  all  the 
advantages  and  privileges  of  his  kingdom  ;  all  which  was  done  of  his  free  grace, 
without  any  merit  or  procurement  of  theirs  :  "  he  was  found  of  them,  who 
sought  him  not,  and  was  made  manifest  to  them,  that  asked  not  after  him." 
I  desire  him,  that  would  clearly  understand  this  cliap.  ii.  of  the  Ephesians,  to  read 
carefully  with  it  Kom.  x.  and  1  Cor.  ii.  9 — 1(5,  where  he  will  see,  that  faith  is 
wholly  owing  to  ilie  revelation  of  the  Spirit  of  God,  and  the  communication  of 
that  revelation,  by  men  sent  by  God,  who  attained  this  knowledge,  not  by  the 
assistance  of  their  own  natural  parts,  but  from  therevelationof  the  Spirit  of  God. 
Thus  faith,  we  see,  is  the  gift  of  God,  and  with  it,  when  men  by  baptism  are  ad- 
mitted into  the  kingdom  of  God,  comes  the  Spirit  of  God,  which  brings  life  with 
it :  for  the  attaining  this  gift  of  faith,  men  do,  or  can  do,  nothing ;  grace  hithcrlo 
does  all,  and  works  are  wholly  exclinled  ;  God  himself  creates  them  to  do  good 
works, but  when,  by  him,  they  are  made  living  creatures,  in  this  new  creation,  it  is 
then  e.xpected,  that  being  quickened,  they  should  act;  and,  from  hcnceforwards, 
works  are  required,  not  as  the  meritorious  cause  of  salvation  ;  but  as  a  necessary, 
indispensable  qualification  of  the  subjects  of  God's  kingdom,  under  his  Son  Jesus 
Cluist ;  it  being  impossible  that  any  one  should,  at  the  same  time,  be  a  rebel  and 


Chap.  II.  Ephesians.  415 

NOTE. 

a  subject  too :  and  though  none  can  be  subjects  of  the  kingdom  of  God  but 
tliose  who,  continuing  in  tlie  faith,  that  has  been  once  bestowed  on  them,  sincerely 
endeavour  to  conform  themselves  to  the  laws  of  their  Lord  and  Master  Jesus 
Christ;  and  God  gives  eternal  life  to  all  those,  and  those  only  that  do  so;  yet 
eternal  life  is  the  gift  of  God,  the  gift  of  free  grace,  since  their  works  of  sincere 
obedience  afford  no  manner  of  title  to  it :  their  righteousness  is  imperfect,  i.  e. 
they  are  all  unrighteous,  and  so  deserve  death ;  but  God  gives  them  life,  upon 
the  account  of  his  righteousness,  vid,  Rom.i.  17.  The  righteousness  of  faith 
which  is  by  Jesus  Christ,  and  so  they  are  still  saved  by  grace. 

Now  when  God  hath,  by  calling  them  into  the  kingdom  of  his  Son,  thus 
quickened  men,  and  they  are,  by  his  free  grace,  created  in  Christ  Jesus  unto 
good  works,  that  then  works  are  required  of  them,  we  see  in  this,  that  they  are 
called  on  and  pressed  to  "  walk  worthy  of  God,  who  hatli  called  them  to  his 
kingdom  and  glory,"  1  Thess.  ii.  12.  And  to  the  same  purpose  here,  ch.  iv. 
1.  Phil.i.  27.  Col.  i.  10 — 12.  So  that  of  those,  who  are  in  the  kingdom  of 
God,  who  are  actually  under  the  covenant  of  grace,  woodworks  are  strictlyre- 
quired,  under  the  penalty  of  the  loss  of  eternal  life:  "if  ye  live  after  the 
flesh,  ye  shall  die  ;  but  if  through  the  spirit  ye  mortify  the  deeds  of  the  body, 
ye  shall  live,"  Rom.  viii.  13.  And  so,  Rom.  vi.  11,  13,  they  are  commanded 
to  obey  God,  as  living  men.  This  is  the  tenour  of  the  whole  New  Testament : 
the  apostate,  heathen  world  were  dead,  and  were,  of  themselves,  in  that 
state,  not  capable  of  doing  any  thing  to  procure  their  translation  into  the 
kingdom  of  God  ;  that  was  purely  the  work  of  grace  :  but,  when  they  received 
the  Gospel,  they  were  then  made  alive  by  faith,  and  by  the  .Spirit  of  God :  and, 
then,  they  were  in  a  state  of  life,  and  working  and  works  were  expected  of 
them.  Thus  grace  and  works  consist,  without  any  difficulty:  that  which  has 
caused  the  perplexity  and  seeming  contradiction,  has  been  men's  mistake  con- 
cerning the  kingdom  of  God  ;  God,  in  the  fulness  of  time,  set  up  his  king- 
dom in  tliis  woi'ld,  under  his  Son  ;  into  which  he  admitted  all  those  who  believed 
on  him,  and  received  Jesus,  the  Messiah,  for  their  Lord.  Thus,  by  faith  in 
Jesus  Christ,  men  became  the  people  of  God,  and  subjects  of  his  kingdom  ;  and, 
being  by  baptism  admitted  into  it,  were  from  henceforth,  during  their  con- 
tinuing in  the  faith  and  profession  of  the  Gospel,  accounted  saints,  the  beloved 
of  God,  the  faithful  in  Christ  Jesus,  the  people  of  God,  saved,  &c.  for  in  these 
terms  and  the  like  the  sacred  Scripture  speaks  of  them.  And  indeed  those, 
who  were  thus  translated  into  the  kingdom  of  the  Sou  of  God,  were  no  longer  in 
the  dead  state  of  the  Gentiles  ;  but,  having  passed  from  death  to  life,  were  in  the 
state  of  the  living,  in  the  way  to  eternal  life  ;  which  they  were  sure  to  attain,  if 
they  persevered  in  that  life  'which  the  Gospel  required,  viz.  faith  and  sincere 
obedience.  But  yet,  this  was  not  an  actual  possession  of  eternal  life,  in  the 
kingdom  of  God  in  the  world  to  come ;  for  by  apostasy  or  disobedience  this, 
though  sometimes  called  salvation,  might  be  forfeited  and  lost ;  whereas  he,  that 
is  once  possessed  of  the  other,  hath  actually  an  eternal  inheritance  in  the  hea- 
vens, which  fadeth  not  away.  These  two  considerations  of  the  kingdom  of  hea- 
ven some  men  have  confounded  and  made  one ;  so  that  a  man  being  brought  into 
the  first  of  these,  wholly  by  grace,  without  works,  faitli  being  all  that  was  re- 
quired to  instate  a  man  in  it,  they  have  concluded  that,  for  the  attaining  eternal 
life,  or  the  kingdom  of  God  in  the  world  to  come,  faith  alone,  and  not  good 
works,  are  required,  contrary  to  express  words  of  Scripture,  and  the  whole 
tenour  of  the  Gospel :  but  yet,  not  being  admitted  into  that  state  of  eternal  life 
for  our  good  works,  it  is  by  grace,  here  too,  that  we  are  saved,  our  righteousness, 
after  all,  being  imperfect,  and  we,  by  our  sins,  liable  to  condemnation  and  death  : 
but  it  is  by  grace  we  are  made  partakers  of  both  these  kingdoms :  it  is  only  into 
the  kingdom  of  God  in  this  world  we  are  admitted  by  faith  alone,  witiiont  works  ; 
but  for  our  admittance  into  the  other,  both  faitli  and  obedience,  in  a  sincere  en- 
deavour to  perform  those  duties,  all  tiiose  good  works,  which  are  incumbent  on 
us,  and  come  in  our  wny,  to  be  performed  by  us,  from  the  time  of  our  believing 
till  our  death. 


416  Ephesians.  Chap.  II. 

TEXT. 
9  Not  of  works,  lest  any  man  sliould  boast : 
1 0  For  we  are  his  workmanship,  created  in  Christ  Jesus  unto  good  works, 
Avhich  God  hath  before  ordained,  that  we  should  walk  in  them. 


PARAPHRASE, 
and  made  his  people,  not  by  any  thing  you  did  yourselves  to 
deserve  it ;  it  is  the  free  gift  of  God,  who  might,  if  he  had 
so  pleased,  with  justice  have  left  you  in  that  forlorn  state. 
9  That  no  man  might  have  any  pretence  of  boasting  of  him- 
10  self,  or  his  own  works  or  merit.  So  that,  in  this  new  state 
in  the  kingdom  of  God,  we  are  (and  ought  to  look  upon 
ourselves,  as  not  deriving  any  thing  from  ourselves,  but  as) 
the  mere  workmanship  of  God,  created  ^  in  Christ  Jesus,  to 
the  end  we  should  do  good  works,  for  which  he  had  prepared 
and  fitted  us,  to  live  in  them  *•. 


NOTES, 

10  »  "  Workiuaiislilp  of  God  created."  It  is  not  by  virtue  of  any  works  of  tlie 
law,  nor  in  consideration  of  our  submitting  to  tlie  Mosaical  institution,  or  bar- 
ing any  alliance  with  tbe  Jewish  nation,  that  we.  Gentiles,  are  broujiht  into 
the  kingdom  of  Christ ;  we  are,  in  this,  entirely  the  workmanship  of  God  ;  and 
are,  as  it  were,  created  therein,  framed  and  fitted  by  him,  to  the  performance 
of  those  good  works,  wliich  we  were  from  thence  to  live  in  ;  and  so  owe  nothing 
of  this  our  new  being,  in  this  new  state,  to  any  preparation,  or  fitting,  we  re- 
ceived from  the  Jewish  church,  or  any  relation  we  stood  in  thereunto.  That  this 
is  tlie  meaning  of  the  new  creation,  under  the  Gospel,  is  evident  from  St.  Paul's 
own  explaining  of  it,  himself,  2  Cor.  v.  16 — 18,  viz.  That  being  in  Christ  was 
all  one  as  if  he  were  in  a  new  creation;  and,  therefore,  from  henceforth  he 
knew  nobody  after  the  flesh,  i.  e.  he  pretended  to  no  privilege,  for  being  of  a 
Jewish  race,  or  an  observer  of  their  rites ;  all  these  old  things  were  done  away ; 
all  things  under  the  Gospel  are  new  and  of  God  alone. 

*•  This  is  conformable  to  what  he  says,  ver.  5,  6,  That  God  quickened  and 
raised  the  Gentiles,  that  were  dead  in  trespasses  and  sins,  with  Clirist,  being  by 
faith  united  to  him,  aud  partaking  of  the  same  spirit  of  life,  which  raised  him 
from  tlie  dead  ;  whereby,  as  men  brought  to  life,  they  were  enabled  (if  they 
would  not  resist,  nor  quench  that  spirit)  to  live  unto  God,  in  righteousness  and 
holiness,  as  before  they  were  under  tlie  absolute  dominion  of  Satan  and  their 
own  lusts. 


Chap.  II.  Ephesians.  417 


SECTION  IV. 
CHAPTER  II.  11—22. 

CONTENTS. 

From  this  doctrine  of  his,  in  the  foregoing  section,  that  God 
of  his  free  grace,  according  to  his  purpose  from  the  beginning, 
had  quickened  and  raised  the  convert  Gentiles,  together  with 
Christ,  and  seated  them  with  Christ  in  his  heavenly  kingdom  ; 
St.  Paul  here,  in  this  section,  draws  this  inference,  to  keep  them 
from  Judaizing,  that,  though  they  (as  was  the  state  of  the  heathen 
world)  were  heretofore,  by  being  uncircumcised,  shut  out  from 
the  kingdom  of  God,  strangers  from  the  covenants  of  promise, 
without  hope,  and  without  God  in  the  world ;  yet  they  were,  by 
Christ,  who  had  taken  away  the  ceremonial  law,  that  wall  of  par- 
tition, that  kept  them  in  that  state  of  distance  and  opposition, 
now  received,  without  any  subjecting  them  to  the  law  of  Moses, 
to  be  the  people  of  God,  and  had  the  same  admittance  into  the 
kingdom  of  God  with  the  Jews  themselves,  with  whom  they  were 
now  created  into  one  nev/  man,  or  body  of  men,  so  that  they  were 
no  longer  to  look  on  themselves  any  more  as  aliens,  or  remoter 
from  the  kingdom  of  God,  than  the  Jews  themselves. 


TEXT. 

1 1  Wherefore  remember,  that  ye  being,  in  time  past.  Gentiles  in  the 
flesh,  who  are  called  uncircumcision,  by  that  which  is  called  tlie  cir- 
cumcision in  tlie  flesh,  made  by  hands  ; 

12  That  at  that  time  ye  were  without  Christ,  being  aliens  from   the 


PARAPHRASE. 

1 1  Wherefore  remember,  that  ye,  who  were  heretofore  Gentiles, 
distinguished  and  separated  from  the  Jews,  who  are  circum- 
cised by  a  circumcision  made  with  hands,  in  their  flesh,  by 

12  your  not  being  circumcised  in  your  flesh  ^,  Were,   at  that 


NOTE. 

11"  This  separation  was  so  ^reaf ,  tliat,  to  a  Jew,  the  uncircumcised  Gentiles  were 
counted  so  polluted  and  unclean,  that  they  were  not  shut  our,  barely  from  their 
holy  places  and  service;  but  from  their  tables  and  ordinary  conversation. 
VOL.  WW.  E  E 


418  Ephesians.  Chap.  II. 

TEXT, 
commonwealth  of  Israel,  and  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world : 

1 3  But  now  in  Christ  Jesus,  ye,  who  sometimes  were  far  oflP,  are  made 
nigh  by  the  blood  of  Christ. 

14  For  he  is  our  peace,  who  hath  made  both  one,  and  hath  broken  down 
the  middle  wall  of  partition  between  us  ; 

15  Having  abolished  in  his  flesh  the  enmity,  even  the  law  of  command- 

PARAPHRASE. 

time,  without  all  knowledge  of  the  Messiah,  or  any  expecta- 
tion of  deliverance  or  salvation  by  him  ^ ;  aliens  from  the 
commonwealth  of  Israel  ^,  and  strangers  to  the  covenants  of 
promise  ''j  not  having  any  hope  of  any  such  thing,  and  living 
m  the  world  without  having  the  true  God  for  your  God^,  or 

13  you  being  his  people.  But  now  you,  that  were  formerly  re- 
mote and  at  a  distance,  are,  by  Jesus  Christ,  brought  near  by 

14  his  death'.  For  it  is  he  that  reconcileth  us^  to  the  Jews, 
and  hath  brought  us  and  them,  who  were  before  at  an  irre- 
conclleable  distance,  into  unity  one  with  another,  by  removing 
the   middle  wall   of  partition''   that  kept  us  at  a  distance, 

15  Having  taken   away  the  cause  of  enmity',  or  distance,  be- 

NOTES. 

12  ^  That  thisis  the  meaning  of  being  "  without  Christ,"  here,  is  evident  from  this, 
that  what  St.  Paul  says  here,  is  to  show  the  different  state  of  the  Gentiles,  from 
that  of  the  Jews,  before  the  coming  of  o\ir  Saviour. 

*  Who  were  alone,  then,  the  people  of  God. 

*  "  Covenants."  God,  more  than  once,  renewed  his  promise  to  Abraham, 
Isaac,  and  Jacob,  and  the  children  of  Israel,  that,  upon  the  conditions  proposed, 
he  would  be  their  God,  and  they  should  be  his  people. 

*  It  is  in  this  sense  that  the  Gentiles  are  called  aOso/;  for  there  were  few  of 
them  atheists,  in  our  sense  of  the  word,  i.  e.  denying  superior  powers;  and 
many  of  them  acknowledged  one  sujjreme,  eternal  God  ;  but  as  St.  Panl  says, 
Rom.  i.  21,  "  When  they  knew  God,  they  glorified  him  not  as  God;"  they 
owned  not  him  alone,  but  turned  away  from  him,  the  invisible  God,  to  the 
worship  of  images,  and  the  false  gods  of  their  countries. 

13  '"How  this  was  done,  the  following  words  explain,  and  Col.  ii.  14. 

14  « 'HixSiv,  "  our,"  in  this  verse,  must  signify  persons  in  the  same  condition  with 
those  he  speaks  to,  under  the  pronoun  l/j-tl;,  "  ye,"  in  the  foregoing  verse,  or 
else  the  apostle's  argument,  here,  would  be  wide,  and  not  conclusive;  but  "  ye," 
in  the  foregoing  verse,  incoutestably  signifies  the  convert  Gentiles,  and  so  there- 
fore must  i/j-M  in  this  verse. 

h  See  Col.  i.  20. 

15  >  It  was  the  ritual  law  of  the  Jews  that  kept  them  and  the  Gentiles  at  an 
irrecoucileable  distance,  so  that  they  could  come  to  no  terms  of  a  fair  corre- 
spondence ;  the  force  whereof  was  so  great,  that  even  after  Christ  was  come,  and 
had  put  an  end  to  the  obligation  of  that  law,  yet  it  was  almost  impossible  to 
bringthem  together;  and  this  was  that  which,  in  the  beginning,  most  obstructed 
the  progress  of  the  Gospel,  and  disturbed  the  Gentile  converts. 


Chap.  II.  Ephesians.  419 

TEXT. 

ments,  contained  in  ordinances,  for  to  make  in  himself,  of  twain,  one 
nevr  man,  so  making  peace ; 


PARAPHRASE, 
tween  us,  by  abolishing  ^  that  part  of  the  law  which  con- 
sisted in  positive  commands  and  ordinances,  that  so  he  mio-ht 


NOTE. 

k  *  By  abolishing;."  I  do  not  remember  that  the  law  of  IMoses,  or  any  part 
of  it,  is,  by  an  actual  repeal,  any  where  abrogated;  and  yet  we  are  told  here, 
and  in  other  places  of  the  New  Testament,  that  it  is  abolished.  The  want  of  a 
right  understanding  of  what  this  abolishing  was,  and  how  it  was  brought  about, 
has,  I  suspect,  giveu  occasion  to  the  misunderstanding  of  several  texts  of  sacred 
Scripture ;  I  beg  leave,  therefore,  to  offer  what  the  sacred  Scripture  seems  to  me 
to  suggest  concerning  this  matter,  till  a  more  thorough  inquiry,  by  some  abler 
hand,  shall  be  made  into  it.  After  the  general  revolt  and  apostasy  of  mankind, 
from  the  acknowledgment  and  worship  of  the  one,  only,  true,  invisible  God, 
their  Maker,  the  children  of  Israel,  by  a  voluntary  submission  to  him,  and  ac- 
knowledgment of  him  to  be  their  God  and  supreme  Lord,  came  to  be  his  people, 
and  he,  by  a  peculiar  covenant,  to  be  their  King;  and  thus  erected  to  himself  a 
kingdom  in  this  world,  out  of  that  people,  to  whom  he  gave  a  law  bv  Moses, 
vyhich  was  to  be  the  law  of  the  Israelites,  his  people,  with  a  purpose  at  the  same 
time,  that  he  would,  in  due  season,  transfer  this  his  kingdom,  in  this  world, 
into  the  hands  of  the  Messiah,  whom  lie  intended  to  send  into  the  world,  to  be 
the  Prince  and  Ruler  of  his  people,  as  he  had  foretold  and  promised  to  the' Jews. 
Into  which  kingdom  of  his,  under  his  Son,  he  purposed  also,  and  foretold,  that 
he  would  admit  and  incorporate  the  other  nations  of  the  earth,  as  well  as  those 
of  the  posterity  of  Abraham,  Isaac,  and  Jiicob,  who  were  to  come  into  this  his 
enlarged  kingdom,  upon  new  terms,  that  he  should  then  propose:  and  that 
those,  and  those  only,  should  from  henceforth  be  his  people.  And  thus  it  came 
to  pass,  that,  though  the  law,  which  was  given  by  Moses  to  the  Israelites,  was 
never  repealed,  and  so  ceased  not  to  be  the  law  of  that  nation ;  yet  it  ceased  to 
be  the  law  of  the  people  and  kingdom  of  God  in  this  world  ;  because  the  Jews, 
not  receiving  liim  to  be  their  King,  whom  God  h-id  sent  to  be  the  King  and 
sole  Ruler  of  his  kingdom  for  the  future,  ceased  to  be  the  people  of  God,  and  the 
.subjects  of  God's  kingdom.  And  thus  Jesus  Christ,  by  his  death,  entering  into 
his  kingdom,  having  then  fulfilled  all  that  was  required  of  him  for  the  obtaining 
of  it,  put  an  end  to  the  law  of  Moses,  opening  another  way  to  all  people,  both 
Jews  and  Gentiles,  into  the  kingdom  of  God,  quite  different  from  the  llw  of 
ordinances,  given  by  Moses,  viz.  Faith  in  Jesus  Christ,  by  which,  and  which 
alone,  every  one,  that  would,  had  now  admittance  into  the  kingdom  of  God,  by 
the  one  plain,  easy,  and  simple  ceremony  of  baptism.  This  was  that  which, 
though  it  was  also  foretold,  the  Jews  understood  not,  liaving  a  very  great  opinion 
of  themselves,  because  they  were  the  chosen  people  of  God  ;  and  of  their  law, 
because  God  was  the  author  of  it;  and  so  concluded,  that  both  they  were  to 
remain  the  people  of  God  for  ever,  and  also,  that  they  were  to  remain  so,  under 
that  same  law,  which  was  never  to  be  altered;  and  so  never  understood  what 
was  foretold  them,  of  the  kingdom  of  the  Messiah,  in  respect  of  the  ceasing  of 
their  lawof  ordinances,  and  the  admittance  of  the  Gentiles,  upon  the  same  terms 
with  them,  into  the  kingdom  of  the  Messiah ;  which,  therefore,  St.  Paul  calls,  over 
and  over  again,  a  mystery,  and  a  mystery  hidden  from  ages. 

E   E  2 


420  Ephesians.  Chap.  II. 

NOTE. 
Now  lie  that  will  look  a  little  farther  into  this  kingdom  of  God,  under  these 
two  different  dispensations,  of  the  law  and  the  Gospel,  will  find,  that  it  was 
erected  by  God,  and  men  were  recalled  into  it,  out  of  the  general  apostaf^y  from 
their  Lord  and  ftlaker,  for  the  unspeakable  ^ood  and  benefit  of  those  who,  by 
entering  into  it,  returned  to  their  allegiance,  that  thereby  they  might  be  brought 
into  a  way  and  capacity  of  being  restored  to  that  happy  state,  of  eternal  life, 
which  they  had  all  lost  in  Adam ;  which  it  was  impossible  they  could  ever  re- 
cover, whilst  they  remained  worshippers  and  vassals  of  the  devil,  and  so  outlaws 
and  enemies  to  God,  in  the  kingdom,  and  under  the  dominion  of  Satan  ;  since 
the  most  biassed  and  partial  inclination  of  an  intelligent  being  could  never  expect 
that  God  should  reward  rebellion  and  apostasy  with  eternal  happiness,  and  take 
men,  that  were  actually  vassals  and  adorers  of  his  arch-enemy,  the  devil,  and 
immediately  give  them  eternal  bliss,  with  the  enjoyment  of  pleasures  in  his  pre- 
sence, and  at  his  right  hand  for  evermore.     The  kingdom  of  God,  therefore,  in 
this  world,  was,  as  it  were,  the  entrance  of  the  kingdom  of  God  in  the  other 
world,  and  the  receptacle  and  place  of  preparation  of  those,  who  aimed  at  a  share 
in  that  eternal  inheritance.     And  hence  the  people  of  the. Tews  were  called  holy, 
chosen,  and  sons  of  Goil;  as  were  afterwards  the  Christians,  called  saints,  elect, 
beloved,  and  children  of  God,  &c.     But  there  is  this  remarkable  difference  to 
be  observed,  in  what  is  said  of  the  subjects  of  this  kingdom,  under  the  two  dif- 
ferent dispensations  of  the  law  and  the  Gospel,  that  the  converts  to  Christianity, 
and  professors  of  the  Gospel,  are  often  termed  and  spoken  of  as  saved,  which  I 
do  not  remember  that  the  Jews,  or  proselytes,  members  of  the  commonwealth, 
any  where  are  :  the  reason  whereof  is,  that  the  conditions  of  that  covenant, 
whereby  they  were  made  the  people  of  God,  under  that  constitution  of  God's 
kingdom,  in  this  world,  was,  "  do  this  and  live ,"  but  "  he,  that  continues  not 
in  all  these  things  to  do  them,  shall  die."     But  the  condition  of  the  covenant, 
whereby  they  became  the  people  of  God,  in  the  constitution  of  his  kingdom 
under  the  Messiah,  is,  "believe  and  repent,  and  thou  shalt  be  saved,  i.  e.  Take 
Christ  for  thy  Lord,  and  do  sincerely  but  what  thou  canst  to  keep  his  law,  and 
thou  shalt  be  saved  ;"  in  the  one  of  which,  which  is,  therefore,  called  the  cove- 
nant of  works,  those,  who  are  actually  in  that  kingdom,  could  not  attain  the 
everlasting  inheritance  :  and  in  the  other,  called  the  covenant  of  grace,  those, 
who,  if  they  would  but  continue,  as  they  began,  i.e.  in  the  state  of  faith  and  re- 
pentance, a.  e.  in  a  submission  to,  and  owning  of  Christ,  and  asteady,  unrelenting 
resolution  of  not  offending  against  his  law,  would  not  miss  it,  and  so  might  truly 
be  said  to  be  saved,  they  being  in  an  unerring  way  to  salvation.     And  thus  we 
see  how  the  law  of  Moses  is  by  Christ  abolished,  under  the  Gospel,  not  by  any 
actual  repeal  of  it ;  but  is  set  aside,  by  ceasing  to  be  the  law  of  the  kingdom  of 
God,  translated  into  the  hands  of  the  Messiah,  and  set  up  under  him  ;  which 
kingdom  so  erected  contains  all  that  God  now  does  or  will  own  to  be  his  people, 
iu  this  world.     This  way  of  abolishing  of  the  law  did  not  make  those  observ- 
ances unlawful  to  those  who,  before  their  conversion  to  the  Gospel,  were  cir- 
cumcised, and  under  the  law  ;  they  were  indifferent  things,  which  the  converted 
Jews  might,  or  might  not  observe,  as  they  found  convenient :  that  which  was 
unlawful,  and  contrary  to  the  Gospel,  was  the  making  those  ritual  observances 
necessary  to  be  joined  with  faith,  in  believers,  for  justification,  as  we  see  they 
did,  who.  Acts  xv.,  taught  the  brethren,  that  unless  they  were  circumcised,  after 
the  manner  of  Moses,  they  could  not  be  saved ;  so  that  the  nailing  of  it  to  Christ's 
cross.  Col.  ii.  14,  was  the  taking  away,  from  thenceforth,  all  obligation  for  any 
one  to  be  circumcised,  and  to  put  himself  under  the  observances  of  the  law,  to 
become  one  of  the  people  of  God  ;  but  was  no  prohibition  to  any  one,  who  was 
circumcised  before  conversion,  to  observe  them.     And  accor.Tmgly  we  see.  Gal. 
ii.  11,  that  what  St.  Paul  blames  in  St.  Peter,  was  "  compelling  the  Gentiles  to 
live  as  the  Jews  do  :"  had  not  that  been  the  case,  he  would  no  more  have  blamed 
his  carriage  at  Antioch,  than  he  did  his  observing  the  law  at  Jerusalem. 


Chap.  II.  Ephesians.  421 

TEXT. 
16  And  that  he  might  reconcile  both  unto  God,  in  one  body,  by  the 
cross,  having  slain  the  enmity  thereby : 

PARAPHRASE, 
make  '  or  frame  the  two,  viz.  Jews  and  Gentiles,  into  one 
new  society,  or  body  of  God's  people,  in  a  new  constitution, 
16  under  himself",  so  making  peace  between  them  ;  And  might 


NOTES. 

The  apostle  here  tells  us  what  part  of  the  Mosaical  law  it  was  that  Christ 
put  an  end  to,  by  liis  death,  viz.  tov  vijxai  xtT-v  hloKw't  l»  ^oyjuna-),  "  the  law  of  com- 
inandrneiits  in  ordinances;"  i.  e.  the  positive  injunctions  of  the  law  of  Moses, 
concerninK  things  in  their  own  nature  indifferent,  which  became  obligatory, 
merely  by  virtue  of  a  direct,  positive  command;  and  are  called  by  St.  Paul  in 
tiie  parallel  place,  Col.  ii.  14,  yjt^i-/^a.:pm  toT;  oiyfixci,  "  the  hand-writing  of 
ordinances."  There  was,  besides  th.est-,  contained  in  the  book  of  the  law  of 
Moses,  the  law  of  nature,  or,  as  it  is  commonly  called,  the  moral  law;  that: 
unmoveable  rule  of  rii;ht,  which  is  of  perpetual  obligation  :  This  Jesus  Christ  is 
so  far  from  abrogating,  that  he  has  promulgated  it  anew,  under  the  Gospel, 
fuller  and  clearer,  than  it  was  in  the  Mosaical  constitution,  or  any  where  else; 
and,  by  adding  to  its  precepts  the  sanction  of  his  own  divine  authority,  has  made 
the  knowledge  of  that  law  more  easy  and  certain  than  it  was  before;  so  that 
the  sulijects  of  his  kingdom,  whereof  this  is  now  the  law,  can  be  at  no  doubt  or 
loss  about  their  duty,  if  they  will  but  read  and  consider  the  rules  of  morality 
which  our  Saviour  and  bis  apostles  have  delivered,  in  very  plain  words,  in  the 
holy  Scriptures  of  the  New  Testament. 
15  '  "  Make ;"  the  Greek  word  is  k7(V>!,  which  does  not  always  signify  creation,  ia 
a  strict  sense. 

"  This,  as  I  take  it,  beins:  the  mcaniner,  it  may  not  be  amiss,  perhaps,  to  look 
into  the  leason  why  St.  Paul  ex|)resses  it  in  this  more  figurative  manner,  viz. 
"  to  make  in  himself,  of  twain,  one  new  man,"  wiiich,  I  humbly  conceive,  was 
more  suitable  to  the  ideas  he  had,  and  so  were,  in  fewer  words,  more  lively  and 
express  to  his  purpose  :  he  always  has  Jesus  Chrixt  in  his  mind,  as  the  head  of 
the  church,  which  was  his  body,  from  and  by  whom  ah)ne,  by  being  united  to 
him,  the  whole  body,  and  every  member  of  it,  received  life,  vigour,  and  strength, 
and  all  the  benefits  of  that  state;  which  admirably  well  shows,  that  whoever 
were  united  to  this  head,  must  needs  be  united  to  one  another;  and  also,  that 
all  the  privileges  and  advantages  they  enjoyed  were  wholly  owing  to  their  union 
with,  and  adhering  to,  him  their  head  ;  which  were  the  two  things  that  he  was 
here  inculcating  to  the  convert  Gentiles  of  Ephesus,  to  show  them,  that  now, 
under  the  Gospel,  men  became  the  people  of  God  merely  by  faith  in  Jesus  Christ, 
and  having  him  for  their  head,  and  not  at  all  by  keeping  the  ritual  law  of  Moses, 
which  Christ  had  abolished,  and  so  had  made  way  for  the  Jews  and  Gentiles  to 
become  one  in  Christ,  since  now  faith  in  him  alone  united  them  into  one  body, 
under  that  head,  with  the  observance  of  the  law ;  which  is  the  meaning  of  "  so 
making  peace."  I  hope  this  single  note,  here,  may  lead  ordinary  readers  into  an 
understanding  of  St.  Paul's  style,  and,  by  making  them  observe  the  reason,  give 
them  an  easier  entrance  into  the  meaning  of  St.  Paul's  figurative  expressions. 

If  the  nation  of  the  Jews  had  owned  and  received  Jesus  the  Messiah,  they  had 
continued  on  as  the  people  of  God  ;  but  after  that  they  had  nationally  rejected 
him,  and  refused  to  have  him  rule  over  them,  and  put  him  to  death,  and  so  had 
revolted  from  their  allegiance,  and  withdrawn  themselves  from  the  kingdom  of 
God,  which  he  liad  now  put  into  the  hands  of  his  Son,  they  were  no  longer  the 


422  Ephesians.  Chap.  II. 

TEXT. 

1 7  And  came  and  preached  peace  to  you,  which  were  afar  off,  and  to 
them  that  were  nigh. 

18  For  through  him  we  both  have  an  access  by  one  Spirit  unto  the' 
Father. 

19  Now,  therefore,  ye  are  no  more  strangers  and  foreigners,  but  fellow- 
citizens  with  the  saints,  and  of  the  household  of  God  ; 

20  And  are  built  upon  the  foundation  of  the  apostles  and  prophets^  Jesus 
Christ  himself  being  the  chief  corner-stone  ; 

21  In  whom  all  the  building,  fitly  framed  together,  groweth  unto  an 
holy  temple  in  the  Lord : 

22  In  whom  you  also  ai*e  builded  together,  for  an  habitation  of  God, 
through  the  Spirit. 

PARAPHRASE, 
reconcile  them  both  to  God,  being  thus  united  into  one  body, 
in  him,  by  the  cross,  whereby  he  destroyed  that  enmity,  or 
incompatibility,   that  was  between  them,   by    nailing  to  his 
cross  the  law  of  ordinances,   that  kept  them  at  a  distance: 

17  And  being  come,  preached  the  good  tidings  of  peace  to  you 
Gentiles  that  were  far  off  from  the  kingdom  of  heaven,  and  to 
the  Jews,  that  Avere  near,  and  in  the  very  precincts  of  it. 

18  For  it  is  by  him  that  we,  both  Jews  and  Gentiles,  have  access 

19  to  the  Father,  by  one  and  the  same  Spirit.  Therefore  ye, 
Ephesians,  though  heretofore  Gentiles,  now  believers  in  Christ, 
you  are  no  more  strangers  and  foreigners,  but  without  any 
more  ado  fellow-citizens  of  the  saints,  and  domestics  of  God''s 

20  own  family :  Built  upon  the  foundation  laid  by  the  apostles 

21  and  prophets,  whereof  Jesus  Christ  is  the  corner-stone :  In 
whom  all  the  building,  fitly  framed  together,  groweth  unto 

S2  an  holy  temple  in  the  Lord:  In  which  even  the  Gentiles'^ 
also  are  built  up,  together  with  the  believing  Jews,  for  an 
habitation  of  God  through  the  Spirit. 

NOTES. 

people  of  God ;  ai)il  therefore,  all  those  of  the  Jewis-h  nation  who,  after  that, 
would  return  to  their  allegiance,  had  need  of  reconciliation,  to  be  re-adiuitted 
into  the  kingdom  of  God,  as  part  of  his  people,  who  were  now  received  into 
peace  and  covenant  with  him,  upon  other  terms,  and  under  other  laws,  than 
being  the  posterity  of  Jacob,  or  observers  of  the  law  of  IMoses. 

22  "The  sense  of  which  allegory  I  take  to  be  tliis  :  it  is  plain,  from  the  attestation 
of  the  apostles  and  propliets,  that  the  Gentiles,  wlio  believe  in  Christ,  are  there- 
by made  members  of  his  kingdom,  united  together,  under  him,  their  head,  into 
such  a  well- framed  body,  wherein  each  person  has  his  proper  place,  rank,  and 
function  to  which  he  is  fitted,  that  God  will  accept  and  delight  in  them  as  l)i.s 
people,  and  live  amongst  them,  as  in  a  well-framed  building,  dedicated  and  set 
apart  to  him,  whereof  the  Gentiles  make  a  part,  and  without  any  difference  put 
between  you,  are  framed  in  equality,  and  promiscuously  with  the  believing  Jews, 
by  the  Spirit  of  God,  to  be  one  people,  amongst  whom  lie  will  dwell,  and  be 
their  God,  and  they  shall  be  his  people. 


Chap.  III.  Ejyhestans.  423 


SECTION  V. 
CHAPTER  III.  1—21. 

CONTENTS. 

This  section  gives  a  great  light  to  those  foregoing,  and  more 
clearly  opens  the  design  of  this  epistle ;  for  here  St.  Paul,  ia 
plain  words,  tells  them  it  is  for  preaching  this  doctrine,  that 
was  a  mystery  till  now,  being  hid  from  former  ages,  viz.  that  the 
Gentiles  should  be  co-heirs  with  the  believing  Jews,  and,  makino- 
one  body  or  people  with  them,  should  be  equally  partakers  of 
the  promises,  under  the  Messiah,  of  which  mystery  he,  by  parti- 
cular favour  and  appointment,  was  ordained  the  preacher.  Where- 
upon he  exhorts  them  not  to  be  dismayed,  or  flinch,  in  the  least, 
from  the  belief  or  profession  of  this  truth,  upon  his  being  perse- 
cuted and  in  bonds,  upon  that  account.  For  his  suffering  for  it, 
who  was  the  preacher  and  propagator  of  it,  was  so  far  from  being 
a  just  discouragement  to  them,  for  standing  firmly  in  the  belief 
of  it,  that  it  ought  to  be  to  them  a  glory,  and  a  confirmation  of 
this  eminent  truth  of  the  Gospel,  which  he  peculiarly  taught;  and 
thereupon  he  tells  them,  he  makes  it  his  prayer  to  God,  that  they 
might  be  strengthened  herein,  and  be  able  to  comprehend  the 
largeness  of  the  love  of  God  in  Christ,  not  confined  to  the  Jewish 
nation  and  constitution,  as  the  Jews  conceited  ;  but  far  surpassing 
the  thoughts  of  those  who,  presuming  themselves  knowing,  would 
confine  it  to  such  only,  who  were  members  of  the  Jewish  church, 
and  observers  of  their  ceremonies. 

TEXT. 

1  For  this  cause  I  Paul,  the  prisoner  of  Jesus  Christ,  for  you  Gen- 
tiles : 

2  If  ye  have  heard  of  the  dispensation  of  the  grace  of  God,  which  is 
given  me  to  you-ward ; 

PARAPHRASE. 

1  For   my  preaching  of  this%   I   Paul  am  a   prisoner,   upon 
account  of  the  Gospel  of  Jesus  Christ,  for  the  sake  and  service 

2  of  you  Gentiles  ^ :  Which  you  cannot  doubt  of,  since  "  ye  have 

NOTES. 

1  »  See  Col.  iv.  .3.  2  Tim.  ii.  9,  10. 
••See  Phil.  i.  7.  Col.  i.  24. 

2  '  Eiyf ,  is  sometimes  and  affirmative  particle,  and  signifies  in  Greek  the  same  that 
siqtiidem  does  in  Latin,  and  so  the  sense  requires  it  to  be  understood  here ;  for  it 


424  Ephesians.  Chap.  III. 

TEXT. 

3  How  that  by  revelation  he  made  known  unto  me  the  mj'stery,  (as  I 
wrote  afore  in  few  words, 

4  Whereby,  when  ye  read,  ye  may  understand  my  knowledge  in  the 
mystery  of  Christ) 

5  Which  in  other  ages  Mas  not  made  known  unto  the  sons  of  men,  as 
it  is  now  revealed  unto  his  holy  apostles  and  prophets,  by  the  Spirit : 

PAR.\PHRASE. 

heard    of  the  dispensation  of  the  grace  of  God,  which  was 

3  giv'en  to  me,  in  reference  to  you  Gentiles :  How  that,  by  special 
revelation,  he  made  known  unto  me,  in  particular  ^,  the  my- 

4  stery  %  (as  I  hinted  to  you  above,  viz.  chap.  i.  9.  By  the 
bare  reading  whereof  ye  may  be  assured  of  my  knowledge  in 
this  formerly  concealed  and  unknown  part  of  the  Gospel  of 

5  Christ^:)  Which  in  former  ages  was  not  made  known  to  the 
sons  of  men,  as  it  is  now  revealed  to  his  holy  apostles  and 

NOTES. 

could  not  be  supposed  but  the  Ephesians,  amongst  whom  St.  Paul  had  lived  so 
long,  must  have  heard  that  he  was,  by  express  commission  from  God,  made 
apostle  of  the  Gentiles,  and,  by  immediate  revelation,  instructed  in  the  doctrine 
lie  was  to  teach  them  ;  whereof  this,  of  their  admittance  into  the  kingdom  of 
God  purely  by  faith  in  Christ,  without  circumcision,  and  other  legal  observances, 
was  one  great  and  necessary  point,  whereof  St.  Paul  was  so  little  shy,  that  we 
see  the  world  rung  of  it.  Acts  xxi.  28.  And  if  his  preaching  and  writing  were 
of  a  piece,  as  we  need  not  doubt,  this  mystery  of  God's  purpose  to  the  Gentiles, 
which  was  communicated  to  him  by  revelation,  and  we  hear  of  so  often  in  his 
epistles,  was  not  concealed  from  them  he  preached  to. 

3  ^  Though  St.  Peter  was,  by  a  vi.sion  from  God,  sent  to  Cornelius,  a  Gentile, 
Acts  X,,  yet  we  do  not  lind  that  this  purpose,  of  God's  calling  the  Gentiles  to  be 
his  people,  equally  with  the  Jews,  without  any  regard  to  circumcision  or  the 
Mosaical  rites,  was  revealed  to  him,  or  to  any  other  of  the  apostles,  as  a  doctrine 
which  they  were  to  preach  and  publish  to  the  world  :  neither,  indeed,  was  it 
ueedful  that  it  should  be  any  part  of  their  commission,  who  were  apostles  only 
of  the  circumcision,  to  mix  that,  in  their  message  to  the  Jews,  which  should  make 
them  stop  their  ears  and  refuse  to  hearken  to  the  other  parts  of  the  Gospel,  which 
they  were  more  concerned  to  know  and  be  instructed  in. 

'  See  Col.  i.  26. 

4  fOne  maybe  ready  to  ask,  "  to  what  purpose  is  this,  which  this  parenthesis 
contains  here,  concerning  himself.'"  And,  indeed,  without  having  an  eye  on  the 
design  of  this  epistle,  it  is  pretty  hard  to  give  an  account  of  it;  but  that  being 
carried  in  view,  there  is  nothing  plainer,  nor  more  pertinent  aud  persuasive  than 
this  here;  for  what  can  be  of  more  force  to  make  them  stand  tirm  to  the  doc- 
trine which  he  had  taught  tlifui,  of  their  being  exempt  from  circumcision,  and 
the  observances  of  the  law  .'  "  If  you  iiave  heard,  and  1  assure  you  in  my  epistle, 
that  this  mystery  of  the  Gospel  was  revealed,  in  a  particular  manner,  to  me  from 
heaven;  the  very  reading  of  this  is  enough  to  .•«alisty  you  that  I  am  well  in- 
structed in  that  truth,  and  that  you  may  safely  dejjend  upon  what  I  have  taught 
you  concerning  this  point,  notwithstanding  I  am  in  prison  for  it,  which  is  a  thing 
you  ought  to  glory  in,  since  I  suffer  for  a  trutli,  wherein  you  are  so  nearly  cou- 
ccrned;"  see  chap.  vi.  ly. 


Chap.  III.  Ephtsians.  425 

TEXT. 

6  That  the  Gentiles  should  be  fellow-heirs,  and  of  the  same  body,  and 
partakers  of  his  promise,  in  Christ,  by  the  Gospel : 

7  Whereof  I  was  made  a  minister,  according  to  the  gift  of  the  grace  of 
God,  given  unto  me  by  the  effectual  working  of  his  power. 


PARAPHRASE. 

6  prophets,  by  the  Spirit,  viz.  That  the  Gentiles  should  be  fel- 
low-heirs, be  united  into  one  body,  and  partake  of  his  pro- 
mise ^  in  Christ,  jointly  with   the  Jews*^,  in  the  time'  of  the 

7  Gospel ;  Of  which  doctrine  I,  in  particular,  was  made  the 
minister '',  according  to  the  free  and  gracious  gift  of  God,  given 

NOTES. 

6  ?Tlie  promise  here  intended,  is  the  promise  of  the  Spirit,  see  Gal.  iii.   14, 

which  was  not  given  to  any  but  to  the  people  and  children  of  God;  aDd,there- 
fwe,  the  Gentiles  rereived  not  the  Spirit  till  they  became  the  people  of  God,  by 
faith  in  Christ,  in  the  times  of  the  Gospel. 

''  Though  the  Jews  are  not  expressly  named  here  ;  yet  it  is  plain,  from  the 
foregoing  chapter,  ver.  11,  &c.  that  it  is  of  the  union  of  the  Gentiles  with  the 
Jews,  and  making  with  them  one  body  of  God's  people,  equally  sharing  in  all  the 
piivileges  and  benefits  of  the  Gospel,  that  he  is  here  speaking,  the  same  which 
lie  teaches.  Gal  iii.  26—29. 

'  AjaTo-;  i-jay/iKn-j  signilies,  here,  "in  the  time  of  the  Gospel",  as  S('  axfcf'jf/af 
signifies,  in  the  "  time  of  uucircumci^ion,"  Rom.  iv.  11 :  see  tiote  on  Rom.  vii. 
5.  The  same  thing  being  intended  here  which,  chap.  i.  10,  is  thus  expressed  : 
"  that  in  the  dispensation  of  the  fulness  of  time,  i.  e.  in  the  time  of  the  Gospel, 
all  things  might  be  gathered  together,  or  united,  in  Christ,  or  by  Christ." 

7  ''  Though  he  does  not,  in  express  words,  deny  others  to  be  made  ministers 
of  it,  for  it  neither  suited  his  modesty,  nor  the  respect  he  had  for  the  other  apo- 
stles, so  to  do;  yet  his  expression  here  will  be  found  strongly  to  imply  it,  espe- 
cially if  we  read  and  consider  well  the^two  following  verses  ;  for  this  was  a  ne- 
cessary instruction  to  one,  who  was  sent  to  convert  the  Gentiles,  though  those 
who  were  sent  to  their  brethren  the  Jews  were  not  appointed  to  promulgate  it. 
This  one  apostle  of  the  Gentiles,  by  the  success  of  his  preaching  to  the  Gentiles, 
the  attestation  of  miracles,  and  the  gift  of  the  Holy  Ghost,  joined  to  what  Peter 
had  done,  by  special  direction,  in  the  case  of  Cornelius,  would  be  enough,  ia 
its  due  season,  to  convince  the  other  apostles  of  this  truth,  as  we  may  see  it  did 
Acts  XV.  and  Gal.  ii.  6 — 9.  And  of  what  consequence,  and  how  much  St. 
Paul  thought  the  preachingof  this  doctrine  his  peculiar  business,  we  may  see,  by 
what  he  says,  chap.  vi.  19,  20  ;  where  any  one  may  see,  by  the  different  treat- 
ment he  received  from  the  rest  of  the  apostles,  being  in  bonds  upon  that  account 
that  his  preaching  herein  differed  from  theirs,  and  he  was  thereupon,  as  he  tells 
us  himself,  treated,  "  as  an  evil-doer,"  2  Tim.  ii.  9.  The  hi'^fory  whereof  we 
liave.  Acts  xxi.  17,  &c.  as  we  have  elsewhere  observed.  And  it  is,  upon  the 
account  of  his  preaching  this  doctrine,  and  displaying  to  the  world  this  concealed 
truth,  which  he  calls  eveiy  where  a  hidden  mystery,  that  he  gives,  to  what  he 
had  preached,  the  distinguishing  title  of,  "  my  Gospel,"  Rom.  xvi.  25,  which 
he  is  concerned  that  God  should  establish  them  in,  that  being  the  chief  design 
of  his  epistle  to  the  Romans,  as  here  to  the  Ephesians.  The  insisting  so  much 
on  this,  that  it  was  the  special  favour  and  commission  of  God  to  him,  in  parti- 
cular, to  preach  this  doctrine,  of  God's  purpose  of  calling  the  Gentiles  to  the 


426  Ephesians.  Chap.  III. 

TEXT. 

8  Unto  me,  who  am  less  than  the  least  of  all  saints,  is  this  grace  given, 
that  I  should  preach,  among  the  Gentiles,  the  unsearchable  riches 
of  Christ ; 

9  And  to  make  all  men  see  what  is  the  fellowship  of  the  mystery 
which,  from  the  beginning  of  the  world,  hath  been  hid  in  God,  who 
created  all  things  by  Jesus  Christ  : 

10  To  the  intent  that  now  unto  the  principalities  and  powers,  in  heavenly 
places,  might  be  known  by  the  church  the  manifold  wisdom  of  God, 

PARAPHRASE, 
unto  me,  by  the  effectual  working  of  his  power,  in  his  so 

8  wonderful  converting  the  Gentiles  by  my  preaching';  Unto 
me,  I  say,  who  am  less  than  the  least  of  all  saints,  is  this 
favour  given,  that  I   should  preach   among  the  Gentiles  the 

9  unsearchable  riches  of  Christ  "* :  And  make  all  men  "  perceive, 
how  this  mystery  comes  now  to  be  communicated"  to  the 
world,  which  has  been  concealed  from  all  past  ages,  lying  hid 
in  the  secret   purpose  of  God,  who  frames  and  manages  this 

10  whole  new  creation,  by  Jesus  Christ?:  To  the  intent  that 

NOTES. 

word,  was  not  out  of  vanity,  or  boasting,  but  was  here  of  great  use  to  his  present 
purpose,  as  carrying  a  strong  reason  with  it,  why  tlie  Ephesians  should  rather  be- 
lieve him,  to  whom,  as  their  apostle,  it  was  made  manifest,  and  committed  to  be 
preached,  than  the  Jews,  from  whom  it  had  been  concealed,  and  was  kept  as  a 
mystery,  and  was  in  itself  av£^(y_v/as-ov,  inscrutable  by  men,  though  of  the  best 
natural  parts  and  endowments. 

'This  seems  to  be  the  energy  of  the  power  of  God,  which  he  here  speaks  of, 
as  appears  by  what  he  says  of  St.  Peter,  and  of  himself,  Gal.  ii.  8,  'O  t^ipyricas 
Tlerpw  el;  oiTTO^-oXyiy  ryj;  VJipilojur!;,  hripyriffe  xa)  IfAoi  Ei'f  ra  £9v>j,  "  He  that  wrought 
effectually  in  Peter  to  the  apostleship  of  the  circumcision,  the  same  was 
mighty,  or  wrought  effectually  in  me,"  as  Ivefysia  is  here  translated,  of  which 
his  very  great  modesty  could  not  hinder  him  from  speaking  thus,  1  Cor.  xv.  9, 
10,  "  I  am  the  least  of  the  apostles,  that  am  not  meet  to  be  called  an  apostle, 
because  I  persecuted  the  church  of  God  :  but,  by  the  grace  of  God,  I  am  what 
I  am,  and  his  grace,  which  was  bestowed  upon  me,  was  not  in  vain,  but  I  la- 
boured more  abundantly  than  they  all ;  yet  not  I,  but  the  grace  of  God  that 
was  with  me  •"  a  passage  very  suitable  to  what  he  says,  in  this  and  the  next 
verse. 

8  ■"  J.  e.  That  abundant  treasure  of  mercy,  grace,  and  favour,  laid  up  in  Jesus 
Christ,  not  only  to  the  Jews,  but  to  the  whole  heathen  world,  which  was  beyond 
the  reach  of  human  sagacity  to  discover,  and  could  be  known  only  by  revelation. 

9  "  "  All  men,"  i.  e.  men  of  all  sorts  and  nations,  Gentiles  as  well  as  Jews. 

"  Tif  ^  nonwyior,  "  what  is  the  communication,"  i.  e.  that  they  may  have  a  light 
from  me,  to  see  and  look  into  the  reason  and  ground  of  the  discovery  or  com- 
munication of  this  mystery  to  them  now  by  Jesus  Christ,  who  is  now  exhi- 
bited to  the  world,  into  whose  hands  God  has  put  the  management  of  this  whole 
dispensation. 

p  To  open  our  way  to  a  right  sense  of  these  words,  tw  to.  aivla  x7/9-a»7i  Sii'Inffou, 
it  will  be  necessary,  in  the  first  place,  to  consider  the  terras  of  it,  and  how  they 
are  used  bv  St.  Paul. 


Chap.  III.  Ephesians.  42? 

NOTE. 

1,  As  to  x7/<7-ai7;,  "  created,"  it  is  to  be  acknowledged,  that  it  is  the  word  used  in 
sacred  Scripture,  to  express  creation,  in  the  scriptural  sense  of  creaiion,  i.  e. 
making  out  of  nothiuer ;  yet  that  it  is  not  always  used  in  that  sense,  by  Sr.  Paul, 
is  visible  from  the  15th  verse  of  the  foregoing  chapter,  where  our  translators 
have  rightly  rendered  x7<'<T>i,  "  make,"  and  it  would  contain  a  manifest  absurdity 
to  render  it  there,  create,  in  the  theological  sense  of  the  word,  create. 

2,  It  is  to  be  observed,  that  St.  Paul  often  chooses  to  speak  of  the  work  of 
redemption  by  Christ  as  a  creation.  Whether  it  were,  because  this  was  the 
chief  end  of  the  creation,  or  whether  it  were  because  there  was  no  less  seen  of 
the  wisdom,  power,  and  gnodnessof  God,  in  this,  than  in  the  first  creation,  and 
the  change  of  lost  and  revolted  man,  from  being  dead  in  sins,  to  newness  of  life, 
was  as  great,  and  by  as  great  a  power  as  at  first  making  out  of  nothing  ;  or  whe- 
ther it  was  because  the  ava;t£j2Xa/aic-(f,  under  Jesus  Christ  the  head,  mentioned 
chap.  i.  10,  was  a  restitution  of  the  creation  to  its  primitive  state  and  order, 
which,  Acts  iii.  21,  is  called  ^r'^-n^la^icnw;  trivlaiv,  "  the  restitution  of  all 
things,"  which  was  begun  with  the  preaching  of  St.  John  the  Baptist,  (who  was 
the  Elias  that  restored  all  things,  Matth.  xvii.  11,  i.  e.  opened  the  kingdom  of 
heaven  to  believers  of  all  nations,  Luke  xvi.  16,)  and  is  completed  in  Christ's 
coming  with  his  saints,  in  theglory  of  his  Father,  at  the  last  day.  But,  whether 
some,  or  all,  of  these  conjectures,  which  I  have  mentioned,  be  the  reason  of  it, 
this  is  certain,  that  St.  Paul  speaks  of  the  W(»rk  of  redemption  under  the  name 
of  creation.  So  2  Cor.  v.  17,  "If  any  one  be  in  Christ,  (xai\r,  xlis-i^,)  he  is  anew 
creature,  or  it  is  a  new  creation."  And  Gal.  vi.  15,  "  In  Christ  Jesus  neither 
circumcision  availeth  any  thing,  nor  uncircumcision,  but  Ka/»!  x7/c-<y,  the  new 
creation. 

It  is  then  to  be  considered,  of  which  creation  rauivlif/licr'xyli,  "who  created 
all  things,"  is  here  to  be  understood.  The  business  St.  Paul  is  upon,  in  this 
place,  is  to  show  that  God's  purpose,  of  taking  in  the  Gentiles  to  he  his  people 
under  the  Gospel,  was  a  mystery,  unknown  in  former  ages,  and  now,  under  the 
kingdom  of  the  Messiah,  committed  to  him,  to  be  preached  to  the  world. 
This  is  so  manifestly  the  design  of  St.  Paul  here,  that  nobody  can  mistake  it. 
Now  if  the  creation  of  the  material  world,  of  this  visible  frame,  of  sun,  moon, 
and  stars,  and  heavenly  bodies  that  are  over  us,  and  of  the  earth  we  inhabit, 
hath  no  imtnediate  relation,  as  certainly  it  hath  not,  to  this  mystery,  this  design 
of  God's,  to  call  the  Gentiles  into  the  kingdom  of  his  Son,  it  is  to  make  St.  Paul 
a  very  loose  writer  atid  weaker  arguer,  in  the  middle  of  a  discourse,  which  he 
seems  to  lay  much  stress  on,  and  to  press  earnestly  on  the  Ephesians  (for  he 
urges  it  more  than  once)  to  bring  in  things  not  at  all  to  his  purpose,  and  of  no  use 
to  the  business  in  hand.  We  cannot,  therefore,  avoid  taking  the  creation,  and 
things  created  here,  to  be  those  of  the  new  creation,  viz.  those  of  which  the 
kingdom  of  Christ,  which  was  this  new  creation,  was  to  be  made  up,  and  in  that 
sense  ra  xaiilx  ultcraAi  Sii  'l»;o-iD  Xpi^iJ,  "  who  created  all  things  by  Jesus 
Christ,"  is  a  reason  to  show  why  God  kept  his  purpose,  of  making  the  Gentiles 
meet  to  be  partakers  of  the  inheritance  of  the  saints,  or,  as  he  expresseth  it 
chap.  ii.  10,  that  they  "  should  be  his  workmanship,  created  in  Christ  Jesus 
unto  good  works,"  concealed  fiom  former  ages,  viz.  because  this  new  creation, 
was  in  Christ  Jesus,  and  so  proper  to  be  preached  and  published  when  he  was 
come,  which  is  strongly  confirmed  by  the  words  of  the  following  verse,  viz. 
"  that  now,  in  its  due  time,  by  this  new  liece  of  workmanship  of  his,  viz.  the 
church,  might  be  made  known  the  manifold  wisdom  of  God."  This  taking  in 
the  Gentiles  into  the  kingdom  of  his  Son,  and  after  that  the  re-assuming  again 
of  the  Jews,  who  had  been  rejected,  St.  Paul  looks  on  as  so  great  an  instance 
and  display  of  the  wisdom  of  God,  that  it  makes  him  cry  out,  Rom.  xi.  3.3, 
"  O  the  depth  of  the  riches,  both  of  the  wisdom  and  knowledge  of  God  ;  how 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out  !" 


4f^28  Ephesiajis.  Chap.  III. 


PARAPHRASE. 


now,  under  the  Gospel,  the  manifold  wisdom  of  God,  in  the 
ordering  and  management  of  his  heavenly  kingdom,  might  be 
made  known  to  principalities  and  powers  by  the  church  *•, 


NOTE. 

10  'There  be  two  things  in  this  verse  that  to  lue  make  it  hard  to  determine 
the  precise  sense  of  it,  tlie  first  is,  what  is  meant  by  oLffoTt;  and  l^o-j^io^t;,  terms 
that  sometimes,  in  sacred  Scripture,  signify  temporal  magistrates,  and  so  our 
Saviour  uses  them,  Luke  xii.  11,  and  St.  Paul,  Tit.  iii.  1.     Sometimes  for  those 
who  are  vested  witli  any  power,  whether  men  or  angels,  so  1  Cor.  xv.  24. 
Sometimes  for  eril  angels ;  so  they  are  understood,  chap.  vi.  12.     Sometimes 
they  are  understood  of  good  angels,  so  C(j1.  i.  10'.     Now  to  which  of  these  to 
determine  the  sense  here,  I  confess  myself  not  sufficiently  enlightened.     Indeed, 
l>  Tc7,-  l-Tovfyyki;,  in  the  things  of  his  heavenly  kingdom,  would  do  something 
towards  it,  were  it  undoubtedly  rertain  whether  those  words  were,  iu  construc- 
tion, to  be  joined  to  oncyai;  and  Itouat'otig,  or  to  trotia  ;  i.  e.  whether  we  are  to 
understand  it  of  principalities  and  powers  in  the  kingdom  of  heaven,  or  of  the 
wisdom  of  God  in  the  ordering  of  that  kingdom  :  if  the  first  of  these,  then  it  is 
evident  they  would  signify  the  heavenly  host  of  good  angels  employed  in  tlie 
gward  and  promotion  of  the  kingdom  of  Christ.     But  the  knowledge,  spoken  of 
here  as  communicated  to  these  principalities  and  powers,  being  only  in  conse- 
quence of  St.  Paul's  preaching,  it  is  not  easy  to  conceive  that  the  revelation  and 
commission  given  to  St.  Paul,  for  the  declaring  the  mystery  of  God's  purpose  to 
take  the  Gentiles  into  the  church,  was  to  the  intent  the  angels,  either  good  or 
bad,  should  be  instructed  in  this  great  and  important  truth,  wherein  the  wisdom 
of  God  so  much  showed  itself,  and  that  they  should  have  no  knowledge  of  it 
before  nor  otherwise.     This  is  so  great  a  difficulty,  that  it  seems  strongly  to  per- 
suade that  the  principalities  and  powers,  here  mentioned,  are  of  this  world  ;  but 
against  this  there  lies  this  obvious  objection,  that  the  magistrates  of  the  heathen 
world  did  not  much  concern  themselves  in  what  St.  Paul  preached,  nor,  upon 
his  declaring  that  the  Gentiles  under  the  Messiah  were  to  be  taken  in  to  be  the 
people  of  God,  did  in  effect  gather  from  the  church,  thus  constituted,  any  argu- 
ments of  the  wisdom  of  God.     If  therefore  I  may  venture  my  conjecture,  for  I 
dare  not  be  positive  in  a  place  that  I  confess  myself  not  fully  to  untlerstand,  I 
should  take  this  to  be  the  meaning  of  it.  The  high  priests.  Scribes,  and  Pharisees, 
who  are  the  rulers  of  the  Jewish  nation,  and  alone  pretend  to  any  authority  in 
these  matters,  deny  the  converted  heathens  to  be  the  people  of  God,  because 
they  neglect  the  law  and  circumcision,  and  those  other  rites,  whereby  God  has  ap- 
pointed those  who  are  his  people  to  be  separated  from  the  rest  of  the  world,  and 
made  holy  to  himself.     And  so  far  most  of  the  converted  Jews  agree  with  them, 
that  they  will  not  allow  the  converted  Gentiles  to  be  members  and  subjects  of 
the  kingdom  of  the  Messiah  without  being  circumcised,  and  submitting  to  the  laws 
and  ceremonies  of  the  Jews,  as  the  only  religion  and  way  of  worship  wherein  tiiey 
can  be  allowed  to  be  God's  people,  or  be  accepted  by  him.    Now,  says  St.  Paul, 
God,  of  his  special  grace,  has  commissioned  me  to  preach  to  the  world,  that  his 
hidden  purpose  of  taking  the  Gentiles  into  the  kingdom  of  his  Son,  that  so,  by 
the  church  consisting  of  members  who  are  God's  people  without  beini;  cir- 
cumcised, or  observing  the  other  Mosaical  rites,  might,  which  the  Jews  could  by 
no  means  conceive,  now  he  made  known  and  declared,  to  the  leaders  and  chief  of 
that  nation,  the  manifold  wisdom  of  God,  which  is  not,  as  the  Jews  imagine,  tied 
up  to  their  own  way,  but  can  bring  about  his  purposes  by  sundry  manners,  and 
in  ways  that  ihcy  thought  not  of.     This  seems  suitable  to  the  apostle's  meaning 
here ;  for  though  the  Jews  were  not  hereby  converted,  yet,  when  urged  by  the 


Chap.  III.  Ephesians.  429 

tp:xt. 

1 1  According  to  the  eternal  purpose  which  he  purposed  in  Christ  Jesus 
our  Lord  : 

12  In  wliom  Me  have  boldness  and  access  with  confidence  by  the  faith 
of  him. 

13  Wherefore  I  desire  that  ye  faint  not  at  my  tribulations  for  you, 
which  is  your  glory. 

14  For  this  cause  I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ, 

15  Of  wliom  the  whole  family  in  heaven  and  earth  is  named. 


PARAPHRASE. 

11  According  to  that  predisposition'^  of  the  ages,  or  several  dis- 

12  pensations,  which  he  made  in  Christ  Jesus  our  Lord  ;  By 
whom  we  have  holdness  and  access  to  God  tlie  Father,  with 

13  confidence,  by  faith '  in  liim.  Wherefore  my  desire  is,  that 
ye  be  not  dismayed  by  my  present  affliction,  which  I  suffer 
for  your  sake,  and  is  in  truth  a  glory  to  you,  that  ought  to 

14  raise  your  hearts  and  strengthen  your  resolutions.  Upon  this 
account,  I   bend  my  knees  in  prayer  to  the  Father  of  our 

15  Lord  Jesus  Christ',  From  whom  the  whole  family,  or  lineage, 

NOTES. 

converted  Gentiles,  it  served  to  stop  their  inoutlis,  and  thereby  to  confirm  the 
Gentiles  in  the  liberty  of  the  Go.^-pel.  And  thus  by  the  church,  to  whom  St. 
Paul  says.  Col.  i.  24,  and  ii.  2,  God  would  now  have  made  it  manifest  by  his 
preaching,  is  this  mystery  made  known  to  principalities  and  powers,  i.  e.  the 
rulers  and  teachers  of  the  Jewish  nation,  the  saints,  who  were  apprized  of  it  by 
St.  Paul's  preaching,  urging,  and  manifesting  it  to  them.  And  to  this  sense  of 
this  passage,  these  two  words,  vJ/,  "  now,"  and  cro/.-jTrcixiXof,  "  manifold," 
seem  wholly  accommodated,  i.  e-  Now  that  the  uncircumcised  Gentiles  believe 
in  Christ,  and  are,  by  baptism,  admitted  into  the  church,  the  wisdom  of  God  is 
made  known  to  the  Jews,  not  to  be  tied  up  to  one  invariable  way  and  form,  as 
they  persuade  themselves  ;  but  displays  itself  in  sundry  manners,  as  he  thinks 
fit. 

1 1  '  Whether  by  alwyt;,  "  ages,"  here,  the  several  dispensations  mankind  was  under, 
from  first  to  last,  or  whether  tlie  two  great  dispensations  of  the  law  and  the 
Gospel  (for  that  alujn;  are  used,  in  the  sacred  Scripture,  to  denote  these,  I  think 
an  attentive  reader  cannot  doubt)  be  here  meant,  this  seems  visibly  the  sense  of 
the  place,  that  ail  these  dispensations,  in  the  several  a^es  of  the  church,  were 
all,  by  the  pre-ordination  of  God's  purpose,  regulated  and  constituted  in  Christ 
Jesus  our  Lord  ;  that  is,  with  regard  to  Christ,  who  was  designed  and  appointed 
Lord  and  head  over  all ;  which  seems  to  me  to  an.swer  ra  t7a»7a  \CiicoL-n  8<a  'i>icrou 
X/)is-^3,  "  who  created  all  things  by  Jesus  Christ,"  ver.  9. 

12  •  n/rit  a\)Tyj,  "  Faith  of  him,"  the  genitive  ca.se  of  the  object,  as  well  as  of  the 
agent,  is  so  frequent  in  sacred  Scripture,  that  there  needs  nothing  to  be  said  of 
it. 

14  '  "The  Father  of  our  Lord  Jesus  Christ,"  set  down,  as  it  is  in  the  beginning  of 
this  verse,  joined  to  the  design  of  the  apostle  in  this  place,  makes  me  think  that 
the  sense  of  it  is  so  phiiidy  that  which  I  have  given  of  it,  that  I  do  not  see  any 
difficulty  can  be  made  about  it.     In  the  foregoing  chapter,  ver.  I'J,  he  tells  the 


430  Ephesicms.  Chap.  III. 

TEXT. 

16  That  he  would  grant  you,  according  to  the  riches  of  his  glorj',  to 
be  strengthened  with  might  by  liis  Spirit  in  the  inner  man  ; 

1 7  That  Christ  may  dwell  in  your  hearts  by  faith  ;  that  ye,  being  rooted 
and  grounded  in  lore, 

18  May  be  able  to  comprehend  with  all  saints  what  is  the  breadth,  and 
length,  and  depth,  and  height ; 

19  And  to  know  the  love  of  Christ,  which  passeth  knowledge,  that  ye 
might  be  filled  with  all  the  fulness  of  God. 


PARAPHRASE, 

both  in  heaven  and  earth  have  their  denomination,  viz.  Jesus 
Christ,  that  is  already  in  heaven,  and  believers  tliat  are  still 
on  earth,  have  all  God  for  their  Father,  are  all  the  sons  of 

16  God.  That  he  would  grant  you,  according  to  the  great  glory- 
he  designed  to  you,  Gentiles,  who  should  receive  the  Gospel 
under  the  Messiah",  to  be  strengthened  with  might  by  his 

17  Spirit  in  the  inward  man^"";  That  Christ  may  dwell  in  your 
hearts  by  faith  ;  that  you,  being  settled  and  established  in  the 

IS  sense  of  the  love  of  God  to  you  in  Jesus  Christ,  May  be 
able,  together  with  all  Christians,  to  comprehend  the  length, 
and  breadth,  and  height,  and  depthj  of  this  mystery  of  God's 
purpose,  of  calling  and  taking  in  the  Gentiles  to  be  his  people, 

19  in  the  kingdom  of  his  Son'':  And  to  understand  the  exceed- 
ing y  love  of  God,  in  bringing  us  to  the  knowledge  of  Christ : 


NOTES. 

convert  Gentiles  of  Ephcsus  that  now  they  believe  in  Christ,  they  are  "  no  longer 
strangers  and  foreiRuers,  but  fellow-citizens  with  the  saints,  and  of  the  house- 
hold of  God  ;  here  he  goes  on,  and  tells  them  they  are  of  the  family  and  lineage 
of  God,  being  jointly  with  Jesus  Christ,  who  is  already  in  heaven,  the  sons  of 
God.  What  could  be  of  greater  force  to  continue  them  stedfast  in  the  doctrine 
he  had  preached  to  them,  and  which  he  makes  it  his  whole  business  here  to  con- 
firm them  in,  viz.  that  they  need  not  be  circumcised  and  submit  to  the  law  of 
Moses,  they  being  already,  by  faith  in  Christ,  the  sons  of  God,  and  of  the  same 
lineage  and  family  with  Christ  himself,  who  was  already,  by  that  title,  possessed 
of  his  inheritance  and  glory .' 
16  "  See  this  sense  of  this  passage  as  given,  Col.  i.  27,  and  not  much  different,  chap. 
i.  17,  &c. 
*  What  "  the  inward  man"  signifies,  see  Rom.  vii.  22.  2  Cor.  iv.  16. 

18  «  This  mystery  being  the  subject  St.  Paul  is  here  upon,  and  which  he  endeavours 
to  magnify  to  them,  and  establish  in  their  minds,  the  height  and  breadth,  &c. 
which  he  mentions  in  these  words,  being  not  applied  to  any  thing  else,  cannot, 
in  good  sense,  be  understood  of  any  thing  else. 

19  y  {nrip^i.M^wc-ctv,  "exceeding,"  seems  to  be  here  a  comparative  term,  joined  to 
the  love  of  God  in  communicating  the  Unowledge  of  Clirist,  and  declaring  it 
superior  to  some  otlier  thing:  if  you  desire  to  know  wliat  he  himself  tells  you,  on 
the  same  occasion,  Piiil.  iii.  8,  viz.  to  circumcision,  and  the  other  ritual  institu- 
tions of  the  law,  whicli  the  .lews  looked  on  as  the  marks  of  the  highest  degree 
of  God's  love  to  tlicm,  whereby  they  were  sanctified  and  separated  to  him  from 


Chap.  HI.  Ephesians,  431 


TEXT. 


20  Now  unto  him  that  is  able  to  do  exceeding  abundantly  above  all 
that  we  ask  or  think,  according  to  the  power  that  worketh  in  us, 

21  Unto  him  be  glory  in  the  church  by  Christ  Jesus  throughout  all 
ages,  world  without  end.     Amen. 


PARAPHRASE. 

that  you  may  be  filled  with  that  knowledge,  and  all  other 
gifts,  with  God's  plenty,  or  to  that  degree  of  fulness,  which 
is  suitable  to  his  purpose  of  munificence  and  bounty  towards 

20  you  ^.     Now  to  him  that  worketh  in  us,  by  a  power  %  whereby 
he  is  able  to  do  exceedingly  beyond  all  that  we  can  ask  or 

21  think,  Unto  him  be  glory  in  the  church  by  Christ  Jesus, 
throughout  all  ages,  world  without  end.     Amen. 

NOTES. 

the  rest  of  the  world,  and  secured  o/  his  favour.  To  which,  if  any  one  will  add 
what  St.  Paul  says  on  the  same  subject,  Col.  ii.  2,  &c.  (for  his  business  is  the 
very  same  in  these  three  epistles)  he  will  not  want  light  to  guide  him  in  the 
sense  of  this  place  here. 

*  Ei'f  woiv  TO  x!!kr}pwfj.(x  ToC  0EOV,  "  to  all  thc  fulucss  of  God ;"  the  fulness  of  God 
is  such  fulness  as  God  is  wont  to  bestow,  i.  e,  wherein  there  is  nothing  wanting 
to  any  one,  but  every  one  is  filled  to  the  utmost  of  his  capacity.  This  I  take  to 
be  the  meaning  ot«if  to  t^Xripuifxa  tou  ©£o{7,  and  then  ^uan  srx^pwfxa  may  be  under- 
stood to  show,  that  it  is  not  a  fulness  of  one  thing,  and  an  emptiness  of  another  ; 
but  it  is  a  fulness  of  all  those  gifts  which  any  one  shall  need,  and  may  be  usefui 
to  him,  or  the  church. 
20  »  What  power  that  is,  see  chap.  i.  19,  20. 


SECTION  VI. 
CHAPTER  IV.  1—16. 

CONTENTS. 

St.  Paul  having  concluded  the  special  part  of  his  epistle  with 
the  foregoing  chapter,  he  comes  in  this,  as  his  manner  is,  to 
practical  exhortations.  He  begins  with  unity,  love,  and  concord, 
which  he  presses  upon  them,  upon  a  consideration  that  he  makes 
use  of  in  more  of  his  epistles  than  one,  i.  e.  their  being  all  mem- 
bers of  one  and  the  same  body,  whereof  Christ  is  the  head. 


432  Ephesians.  Chap.  IV. 

TEXT. 

1  I^  therefore,  the  prisoner  of  the  Lord,  beseech  yon,  that  ye  walk 
worthy  of  tlie  vocation  wherewith  ye  are  called^ 

2  With  all  lowliness  and  meekness,  with  long-suffering,  forbearing  one 
another  in  love  ; 

3  Endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 

4  There  is  one  body,  and  one  Spirit,  even  as  ye  are  called  in  one  hope 
of  your  calling ; 

5  One  Lord,  one  faith,  one  baptism, 

6  One  God  and  Father  of  all,  who  is  above  all,  and  through  all,  and  in 
you  all. 

7  But  unto  every  one  of  us  is  given  grace,  according  to  the  measure 
of  the  gift  of  Christ. 

8  Wherefore  he  saith.  When  he  ascended  up  on  high,  he  led  captivity 
captive,  and  gave  gifts  unto  men. 

9  (Now  tliat  he  ascended,  what  is  it  but  that  he  also  descended  first 
into  the  lower  parts  of  the  earth  ? 

10  He  that  descended  is  the  same  also  that  ascended  up  far  above  all 
heavens,  that  he  might  fill  all  things.) 

1 1  And  he  gave  some,  apostles  ;  and  some,  prophets ;  and  some,  evan- 
gelists j  and  some,  pastors  and  teachers ; 

PARAPHRASE. 

1  I,  therefore,  who  am  in  bonds  upon  account  of  the  Gospel, 
beseech  you    to  walk   worthy  of  the  callifig  wherewith   ye 

2  are  called,  With  lowliness  and  meekness,  with  long-suffering, 

3  bearing  with  one  another  in  love ;  Taking  care  to  preserve 

4  the  unity  of  the  Spirit  in  the  bond  of  peace ;  Considering 
yourselves  as  being  one  body,  enlivened  and  acted  by  one 

5  Spirit,  as  also  was  your  calling,  in  one  hope  :  There  is  one 

6  Lord,  one  faith,  one  baptism,  One  God  and  Father  of  you  all, 
who  is  above  all,  in  the  midst  amongst  you  all,  and  in  every 

7  one  of  you.     And  to  every  one  of  us  is  made  a  free  donation, 
according  to  that  proportion  of  gifts  which  Christ  has  allotted 

8  to  every  one.      Wherefore  the  Psalmist  saith,  "  "  When  he 
ascended  up   on   high,   he  led   captivity  captive,   and   gave 

9  gifts  unto   men."      (Now  that  he  ascended,   what  is  it  but 
that  he  descended  first  into  the  lower  parts  of  the  earth  .'' 

10  He  that  descended  is  the  same  also  that  ascended  above  all 
heavens,  that  there,  receiving  the  fulness  of  power,  he  might 

11  be  able  to  fill  all  his  members''.)     And  therefore  he  alone, 


NOTES. 

8  •  Psal.  Ixviii.  18. 

9,  10  ^  St.  Paul's  argumentation  in  these  two  verses  is  skilfully  adapted  to  the  main 
design  of  his  epistle.  The  convert  Gentiles  were  attacked  by  the  unconverted 
.lews,  who  were  declared  enemies  to  the  thoughts  of  a  Messiah  that  died  ;  St. 
i'aiil,  to  enervate  that   objection  of  theirs,  proves,  by  the  passage  out  of  the 


Chap.  IV.  Ephesians.  433 

TEXT. 

12  For  the  perfecting  of  the  saints,  for  the  work  of  the  ministry,  for 
the  edifj'iiig  of  the  hotly  of  Christ : 

13  Till  we  all  come  in  the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the  measure  of  the  stature 
of  the  fulness  of  Christ : 

14  That  we  henceforth  l)e  no  more  children,  tossed  to  and  fro,  and  car- 
ried about  with  every  wind  of  doctrine,  by  the  sleight  of  men,  and 
cunning  craftiness,  whereby  they  lie  in  wait  to  deceive  ; 

15  But  speaking  the  truth  in  "love,  may  grow  up  into  him  in  all  things, 
which  is  the  head,  even  Christ : 

16  From  whom  the  whole  body,  fitly  joined  together,  and  compacted 
by  that  which  every  joint  supplieth,  according  to  the  effectual  work- 

PARAPHRASE. 
framing  the  constitution  of  his  new  goveinment  by  his  own 
power,  and  according  to   such  a  model  and  such  rules  as  he 
thought  best,  making  some  apostles,  others  evangelists,  and 

12  others  pastors  and  teachers;  Putting  thus  together,  in  a  fit 
order  and  frame,  the  several  members  of  his  new  collected 
people,  that  each,  in  its  proper  place  and  function,  might 
contribute  to  the  whole,  and  help  to  build  up  the  body  of 

13  Christ :  Till  all  cementing  together,  in  one  faith  and  know- 
ledge of  the  Son  of  God,  to  the  full  state  of  a  grown  man, 
according  to  the  measure  of  that  stature  which  is  to  make  up 

14-  the  fulness  of  Christ :  That  we  should  be  no  longer  children, 
tossed  to  and  fro,  and  carried  about  w  ith  every  wind  of  doc- 
trine, by  men  versed  in  the   sleights  of  cheating,  and   tlieir 

15  cunning  artifices  laid  in  train  to  deceive  :  But  being  steady  in 
true  and  unfeigned  love,  should  grow  up  into  a  firm  union  in 

16  all  things  with  Christ,  who  is  the  head :  From  whom  the 
whole  body,  fitly  framed  together,  and  compacted  by  that 
which  every  joint  supplies,  according  to  the  proper  force  and 
function  of  each  particular  part,  makes  an  increase  of  the 

NOTE. 

Psalms,  ver.  8,  that  he  must  die  aud  be  buried.  Besides  the  unbelieving  Jews, 
several  of  them  that  were  converted  to  the  Gospel,  or  at  least  professed  to  be  so, 
attacked  the  Gentile  converts  on  another  side,  persuading  thorn  that  they  could 
not  be  admitted  to  be  the  people  of  God  into  the  kingdom  of  the  Messiah,  nor 
receive  any  advantage  by  him,  unless  they  were  circumcised,  and  put  themselves 
wholly  under  the  Jewish  constitution.  He  had  said  a  great  deal  in  the  tliree 
first  chapters  to  free  them  from  this  perplexity,  but  yet  takes  occasion  here  to 
offer  them  a  new  argument,  by  telling  them  that  Christ,  the  same  Jesus  that 
died,  and  was  laid  in  his  grave,  was  exalted  to  the  right  hand  of  God,  above  all 
the  heavens,  in  the  highest  state  of  dignity  and  power,  that  he  liimself  being 
filled  with  the  fulness  of  God,  believers,  who  were  all  his  nicnibcrs,  might 
receive  immediately  from  him,  their  head,  a  fulness  of  gifts  and  graces,  upon  no 
other  terms  but  baiely  as  they  were  liis  members. 

VOL.  VIII.  F  F 


434  Ephesians.  Chap.  IV. 

TEXT, 
ing  in  the  measure  of  every  part,  maketh  increase  of  the  body,  unto 
the  edifying  of  itself  in  love. 

PARAPHRASE, 
whole  body,  building  itself  up  in  love,  or  a  mutual  concern  of 
the  parts '. 

NOTE. 

16  c  The  sum  of  all  tliat  St.  Paul  says  in  this  figurative  discourse  is,  that  Christians, 
all  as  members  of  one  body,  whereof  Christ  is  the  head,  sliould,  each  in  liis 
proper  place,  according  to  tlie  gifts  bestowed  upon  him,  labour  witli  concern  and 
good-will  for  the  good  and  increase  of  the  whole,  till  it  be  grown  up  to  that 
fulness  which  is  to  complete  it,  in  Christ  Jesus.  This  is,  in  short,  the  sense  of 
the  exhortation  contained  in  this  section,  whicli  carries  a  strong  insinuation 
with  it,  especially  if  we  take  in  the  rest  of  the  admonitions  to  the  end  of  the 
epistle,  that  the  iMosaical  observances  were  no  part  of  the  business,  or  character, 
of  a  Christian  ;  but  were  wholly  to  be  neglected  and  declined  by  the  subjects  of 
Christ's  kingdom. 


SECTION  VII. 
CHAPTER  IV.  17—24. 


CONTENTS. 

In  this  section  the  apostle  exhorts  them  wholly  to  forsake  their 
former  conversation,  which  they  had  passed  their  lives  in  whilst 
they  were  Gentiles,  and  to  take  up  that  which  became  them,  and 
was  proper  to  them,  now  they  were  Christians.  Here  we  may  see 
the  heathen  and  Christian  state  and  conversation  described,  and 
set  in  opposition  one  to  tlie  other. 

TEXT. 

1 7  This  I  say,  therefore,  and  testify  in  the  Lord,  that  ye  hencefortli 
walk  not  as  other  Gentiles  walk,  in  the  vanity  of  their  mind, 

PARAPHRASE. 
17  This  I  say,  therefore,  and  testify  to  you  from  the  Lord,  that 
ye  henceforth  walk  not  as  the  unconverted  Gentiles  walk,  in 


Chap.  IV.  Ephesians.  435 


TEXT. 


18  Having  the  understanding  darkened,  being  alienated  from  the  life 
of  God,  thnnigh  the  ignorance  that  is  in  them,  because  of  the  blind- 
ness of  their  heart : 

19  Who,  being  past  feeling,  have  given  themselves  over  unto  lascivious- 
ness,  to  work  all  uncleunuess  with  greediness. 

20  But  ye  have  not  so  learned  Christ ; 

21  If  so"  be  that  ye  have  heard  him,  and  have  been  taught  i)y  him,  as 
the  truth  is  in  Jesus  : 


PARAPHRASE. 

18  the  vanity  of  their  minds  %  Having  their  understandings 
darkened,  being  alienated  '^  from  that  rule  and  course  of  life 
which  they  own  and  observe  who  are  the  professed  subjects 
and  servants  of  the  true  God,  through  the  ignorance  that  is  in 

19  them,  because  of  the  bhndness  of  their  hearts  ;  Who,  being 
past  feeling,  have  given  themselves  over  to  lasciviousness,  to 
the  committing  of  all  uncleanness,  even  beyond  the  bounds 

20  of  natural  desires ".     But  you,  that  have  been  instructed  in  the 

21  religion  of  Christ,  have  learned  otlier  things;  If  you  have 
been  scholars  of  his  school,  and  have  been  taught  the  truth. 


NOTES. 

17  »  This  "  vauity  of  mind,"  if  we  look  iuto  Rom.  i.  21,  &c.  we  shall  find  to  be 
tlie  apostatizing  of  the  Gentiles  from  the  true  God  to  idolatry  ;  and,  in  con- 
sequence of  that,  to  all  that  profligate  way  of  living  which  followed  thereupon, 
and  is  there  described  by  St.  Paul. 

18  ''  This  "  alienation"  was  from  owning  subjection  to  the  true  God,  and  the  ob- 
servance of  tho?e  laws  which  he  had  given  to  those  of  maukind  that  continued 
and  professed  to  be  his  people;  see  chap.  ii.  12. 

19  <^  n>.£07E;<'a,  "  covetousness,''  in  the  common  acceptation  of  the  word,  is  the 
letting  loose  our  desires  to  that  which,  by  the  law  of  justice,  we  have  no  right  to. 
But  St.  Paul,  in  some  of  his  epistles,  uses  it  for  intemperate  and  exorbitant 
desires  of  carnal  pleasures,  not  confined  within  the  bounds  of  nature.  He  that 
will  compare  with  this  verse  here  chap.  v.  3.  Col.  iii.  5.  1  Thess.  iv.  6.  1  Cor.  v, 
10,  11,  and  well  consider  the  context,  will  find  rea.sou  to  take  it  here  in  the 
sense  I  liave  given  of  it,  or  else  it  will  be  very  hard  to  understand  these  texts  of 
Scripture.  In  the  same  sense  the  learned  Dr.  Hammond  understands  a^ionc^ia, 
Rom.  i.  29,  which,  though  perhaps  the  Greek  idiom  will  scarce  justify,  yet  the 
apostle's  style  will,  who  often  uses  Greek  terms  in  the  full  latitude  of  the  Hebrew 
words,  which  they  are  usually  put  for  in  translating,  though,  in  the  Greek  use 
of  them,  they  have  nothing  at  all  of  that  signification,  particularly  the  Hebrew 
word  i?V3,  which  signifies  covetousness,  the  Septuagint  translate  iiiaa-ul;,  Ezck. 
xxxiii.  31,  in  which  sense  the  apostle  uses  tj^.EO/tfi'a  here.  In  the^e  and  the  two 
preceding  verses  we  have  a  description  of  the  state  of  the  Gentiles  without,  and 
their  wretched  and  sinful  state,  whilst  unconverted  to  the  Christian  faith,  and 
strangers  from  the  kingdom  of  God  ;  to  which  may  be  added  what  is  said  of 
these  siimers  of  the  Gentiles,  chap.  ii.  11 — 13.  Col.  i.  21.  1  Thess.  iv.  5.  Col. 
iii.  5—7.  Rom.  i.  .30,31. 

F  F  2 


436  Ephesians.  Chap.  IV. 


TEXT. 


22  Tliat  ye  put  off,  concerning  the  former  conversation,  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts  ; 

23  And  be  renewed  in  the  spirit  of  your  mind  ; 

24  And  that  ye  put  on  the  new  man,  which,  after  God,  is  created  ia 
righteousness  and  true  holiness. 


PARAPHRASE. 

22  as  it  is  in  the  Gospel  of  Jesus  Christ :  That  you  change  your 
former  conversation,  abandoning  those  deceitful  lusts  where- 

23  with  you  were  entirely  corrupted  :  And  that,  being  renewed  in 

24  the  spirit  of  the  mind,  You  become  new  men  '^,  framed  and 
fashioned  according  to  the  will  of  God,  in  righteousness  and 
true  holiness. 

NOTE. 

24  d  What  the  araXa/o?,  dvBpwTrc;,  *'  the  old  man,"  that  is  to  be  put  off,  is,  and  the 
xatvo;  tti'Spuiwo;,  "the  new  man,"'  that  is  to  be  put  on,  is,  maybe  seen  in  the 
opposite  characters  of  good  and  bad  men,  in  the  followiiic  part  of  this,  ai\d  iu 
several  other  of  St.  Paul's  epistles. 


SECTION  VIII. 
CHAPTER  IV.  25— V.  2. 

CONTENTS. 

After  the  general  exhortation,  in  the  close  of  the  foregoing 
section,  to  the  Ephesians,  to  renounce  the  old  course  of  life  they 
led  when  they  were  heathens,  and  to  become  perfectly  new  men, 
conformed  to  the  holy  rules  of  the  Gospel,  St.  Paul  descends  to 
particulars,  and  here  in  this  section  presses  several  particulars  of 
those  great  social  virtues,  justice  and  charity,  &c. 


Chap.  V.  EphesiuJis.  4S7 

'lEXT. 

25  Wherefore,  putting  away  lying,  speak  every  man  truth  with  his 
neighbour  :  for  wc  arc  members  one  of  another. 

26  Be  ye  angry,  and  sin  not :  let  not  the  sun  go  down  upon  your  wrath  : 

27  Neither  give  place  to  the  devil, 

28  Let  him  that  stole  steal  no  more :  but  rather  let  him  labour,  work- 
ing with  his  hands  the  thijig  which  is  good,  that  he  may  have  to 
give  to  him  that  needeth. 

29  Let  no  corrupt  communication  proceed  out  of  your  mouth,  but  that 
which  is  good  to  the  use  of  edifying,  that  it  may  minister  grace 
unto  the  hearers. 

30  And  grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed 
unto  the  day  of  redemption. 

31  Let  all  bitterness,  and  wrath,  and  anger,  and  clamour,  and  evil 
speaking,  be  put  aAvay  from  you,  with  all  malice  : 

32  And  be  ye  kind  one  to  another,  tender-hearted,  forgiving  one 
another,  even  as  God  for  Christ's  sake  hath  forgiven  you. 

V.  1  Be  ye  therefore  followers  of  God,  as  dear  children  ; 

PARAPHRASE. 

25  Wherefore,  putting  away  lying,  let  every  man  speak  truth  to 

26  his  neighbour  ;  for  we  are  members  one  of  another.  If  you 
meet  with  provocations  that  move  you  to  anger,  take  care 
that  you  indulge  it  not  so  far  as  to  make  it  sinful :  defer  not 
its  cure  till  sleep  calm  the  mind,  but  endeavour  to  recover 

27  yourself  forthwith,  and  bring  yourself  into  temper ;  Lest  you 
give  an  opportunity  to  the  devil  to  produce   some  mischief 

28  by  your  disorder.  Let  him  that  hath  stole  steal  no  more,  but 
rather  let  him  labour  in  some  honest  calling,  that  he  may  have 

29  even  wherewithal  to  relieve  others,  that  need  it.  Let  not 
any  filthy  language,  or  a  misbecoming  word,  come  out  of 
your  mouths,  but  let  your  discourse  be  pertinent  on  the  occa- 
sion, and  tending  to  edification,  and  such  as  may  have  a  be- 

30  coming  gracefulness  in  the  ears  of  the  hearers.  And  grieve 
not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed  *  to  the 

31  day  of  redemption.  Let  all  bitterness,  and  wrath,  and  anger, 
and  clamour  and  evil-speaking,  be  put  away  from  you,  with 

32  all  malice.  And  be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God,  for  Chx-ist''s  sake,  hath  for- 

V.  1  given  you.    Therefore,  as  becomes  children,  that  are  beloved 


NOTE. 

30  »  "Sealed,"  i.  <?.  liave  Gotl's  maik  sot  upon  you,  that  you  are  his  scivaiiis,  a 
security  to  you  that  you  should  be  admitted  into  his  kingdom,  as  sucli,  at  the  day 
of  redemption, «.  r.  at  the  rc'suncclion,  when  you  shall  bo  put  in  the  acUial 
possession  of  a  place  in  liis  Uiiiudoni  anions  tliose  wiio  aie  his,  xvlioitof  the 
Spirit  i»  now  an  earnest  ;  see  note  chap.  i.  \\. 


438  Ephesians.  Chap.  V 

TEX'1\ 

2  And  walk  iu  love,  as  Christ  also  hath  loved  us,  and  hath  given 
himself  for  us  an  offering  and  a  sacrifice  to  God,  for  a  sweet-smelling 
savour. 

PARAPHRASE. 
and  cherished  by  God,  propose  him  as  an  example  to  your- 
2  selves,  to  be  imitated ;  And  let  love  conduct  and  influence 
your  whole  conversation,  as  Christ  also  hath  loved  us,  and 
hath  given  himself  for  us,  an  offering  and  an  acceptable  sacri- 
fice'' to  God. 

NOTE. 

2  i"  "  Of  a  sweet-smelliug  savour,"  was,  in  Scripture- phrase,  such  a  sacrifice  as 
God  accepted,  and  was  pleased  with  j  see  Gen.  viii.  21. 


SECTION  IX. 
CHAPTER  V.  3—20. 

CONTENTS. 


The  next  sort  of  sins  he  dehorts  them  from  are  those  of  in- 
temperance, especially  those  of  uncleanness,  which  were  so  fami- 
liar, and  so  unrestramed  among  the  heathens. 

TEXT. 

3  But  fornication,  and  all  uncleanness,  or  covetousness,  let  it  not  once 
be  named  amongst  you,  as  becometh  saint-s : 

PARAPHRASE. 

3  But  fornication  and  all  uncleanness,  or  exorbitant  desires  in 
venereal  matters  ^,  let  it  not  be  once  named  amongst  you,  as 

NOTE. 

3  »  The  word  in  the  Greek  is  wKit>yi^!%,  which  properly  signifies  covetousness,  or 
an  intemperate,  ungoverned  love  of  riches  :  but  the  chaste  style  of  the  Scrip- 
ture makes  use  of  it,  to  express  the  letting  loose  of  the  desires  to  irregular, 
venereal  pleasures,  beyond  what  was  fit  and  riglit.  This  one  can  iiardly  avoid 
being  convinced  of,  if  oise  considers  how  it  stands  joined  with  tiiese  sorts  of 
sins,  in  t  hose  many  places  which  Dr.  Hammond  mentions,  in  his  note  on  Rom. 
i.  2!),  and  ch.  iv.  I'J,  of  this  epistle,  and  vcr.  5,  of  this  ch.  v.  compared  with 


Chap.  V.  Ephesians.  431) 

NOTE. 

this  here,  tliey  are  enough  to  satisfy  one,  what  irXeom^ioc, "  covetousness,"  means 
here ;  but,  if  that  sliouhi  fail,  these  words,  "  let  it  not  be  once  named  amongst 
you,  as  becometh  saints,''  which  are  subjoined  to  covetousness,  put  it  past 
doubt ;    for  wliat  indecency,  or  misbeconiingness  is  it,  among  Christians,  to 
name  covetousness  ?  nKim^ia.  therefore  must  signify  tlie  title  of  sins  that  are 
not  fit  to  be  named  amongst  Christians,  so  that  •maaa.  o-xaBoLftrU  ^  wKeoye^ia  seem 
not  here  to  be  used  definitively,  for  several  sorts  of  sins,  but  as  two  names  of  the 
same  thing,  explaining  one  another  ;  and  so  this  verse  will  give  us  a  true  notion 
(if  the  word  xcrops/a,  in  tlie  New  Testament,  the  want  whereof,  and  taking  it  to 
nieau  fornication,  in  our  English  acceptation  of  that  word,  as  standing  for  one 
distinct  species  of  uncleanness,  in  the  natural  mixture  of  an  unmarried  couple, 
seems  to  me  to  have  perplexed  the  meaning  of  several  texts  of  Scripture ; 
whereas,  taken  in  that  large  sense  in  which  axcu^apaM  and  arJ^eoi/et/'a  seem  here  to 
expound  it,  the  obscurity,  which  follows  from  the  usual  notion  of  fornication 
applied  to  it,  will  be  removed.    Some  men  have  been  forward  to  conclude  from 
the  apostle's  letter  to  the  convert  Gentiles  of  Antioch,  Acts  xv.  28,  wherein 
they  find  fornication  joined  with  two  or  three  other  actions,  that  simple  forni- 
cation, as  they  call  it,  was  not  much  distant,  if  at  all,  from  an  indifferent 
action,  whereby,  I  think,  they  very  much  confounded  the  meaning  of  the  text. 
The  Jews,  that  were  converted  to  the  Gospel,  could  by  no  means  admit  that 
tho.se  of  the  Gentiles,  who  retained  any  of  their  ancient  idolatry,  though  they 
professed  faitli  in  Christ,  could  by  any  means  be  received  by  them  into  the 
communion  of  the  Gospel,  as  the  people  of  God,  under  the  Messiah;  and  so 
far  they  were  in  the  right,  to  make  sure  of  it  that  they  had  fully  renounced 
idolatry  :  the  generality  insisted  on  it,  that  they  should  be  circumcised,  and  so, 
by  submitting  to  the  observances  of  the  law,  give  the  same  proof  that  proselytes 
were  wont  to  do,  that  they  were  perfectly  clear  from  all  remains  of  idolatry. 
This  the  apostles   thought   more  than    was  necessary ;   but   eating  of  things 
sacrificed  to  idols,  and  blood,  whether  let  out  of  the  animal  or  contained  in  it, 
being  strangled;  and  fornication,  in  the  large  sense  of  the  word,  as  it  is  put 
for  all  sorts  of  nncleanness  ;  being  the  presumed  marks  of  idolatry  to  the  Jews, 
tliey  forbid  the  convert  Gentiles,  thereby  to  avoid  the  offence  of  the  Jews, 
and   prevent  a  separation    between  the   professors  of  the  Gospel   upon    this 
account.     This,  therefore,  was  not  given  to  the  convert  Gentiles,  by  the  apostles 
of  circumcision,  as  a  standing  rule  of  morality  required  by  the  Gospel ;  if  that 
liad  been  the  design,  it  must  have  contained  a  great  many  other  particulars ; 
what  laws  of  morality  they  were  under,  as  subjects  of  Jesus  Christ,  they  doubted 
not  but  St.  Paul,  their  apostle,  taught  and  inculcated  to  them  :  all  that  they 
instructed  them  in  here  was  necessary  for  them  to  do,  so  as  to  be  admitted 
into  one  fellowship  and  communion  with  the  converts  of  the  Jewish  nation,  who 
would  certainly  avoid  them  if  they  found  that  they  made  no  scruple  of  those 
things,  but  practised  any  of  them.     That  fornication,  or  all  sorts  of  uncleanness, 
were  the  consequence  and  concomitants  of  idolatry,  we  see,  Rom.  i.  2y,  and,  it 
is  known,  were  favoured  by  the  heathen  worship  :  and  therefore  the  practice  of 
those  sins  is  everywhere  set  down,  as  the  characteristical,  heathen  mark  of  the 
idolatrous  Gentiles,  from  which  abominations  the  Jews,  both  by  their  law,  pro- 
fession, and  general  practice,  were  strangers  ;  and  this  was  one  of  those  things 
wherein  chiefly  God  severed  his  people  from  the  idolatrous  nations,  as  may  be 
seen.  Lev.  xviii.  20,  A:c.     And  hence  I  think  that  a).ecve^ia,  used  for  licentious 
intemperance  in  unlawful  and  unnatural  lusts,  is  in  the  New  Testament  tailed 
idolatry,  and  tp\€oi.ex7>jf,  an  idolater;  see  1  Cor.  v.  11.  Col.  iii.  5.  Eph.  v.  5,  Six 
being  the  sure  and  undoubted  mark  of  an  heathen  idolater. 


4-iO  Ephesians.  Chap.  V. 

TKXT. 

4  Neither  filthiness,  nor  foolish  talking,  nor  jesting,  which  are  not 
convenient:  but  rather  giving  of  thanks. 

5  For  this  j^e  kno\r,  that  no  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater;,  hath  any  inheritance  in  the  king- 
dom of  Christ  and  of  God. 

6  Let  no  man  deceive  you  Mith  vain  Mords  :  for  because  of  these  things 
Cometh  the  wrath  of  God  upon  the  children  of  disobedience. 

7  Be  not  ye,  therefore,  partakers  with  them. 

8  For  ye  were  sometimes  darkness,  but  now  are  ye  light  in  the  Lord: 
walk  as  children  of  light, 

PARAPHRASE. 

4  becometh  saints :  Neither  filthiness,  nor  foolish  talking,  nor 
pleasantry  of  discourse  of  this  kind,  which  are  none  of  them 

5  convenient,  but  rather  s.i^'ino-  of  tlianks.  For  this  vou  are 
thoroughly  instructed  in,  and  acquainted  with,  that  no  forni- 
cator, nor  unclean  person,  nor  leAvd,  lascivious  libertine  in 
such  matters,  who  is  in  truth  an  idolater,  shall  have  any  part 

6  in  the  kingdom  of  Christ,  and  of  God.  Let  no  man  deceive 
you  with  vain,  empty  talk  '^ :  these  things  in  themselves  are 
highly  offensive  to  God,  and  are  that  which  he  will  bring 
the  heathen  world  (who  will  not  come  in,  and  submit  to  the 

7  law  of  Christ)  to  judgment  for^'.     Be  ye  not,  therefore,  par- 

8  takers  with  them.  For  ye  were  heretofore,  in  your  Gentile 
state,  perfectly  in  the  dark*^ ;  but  now,  by  believing  in  Christ, 
and  receiving  the  Gospel,  light  '^  and  knowledge  is  given  to 

NOTES. 

6  ^  One  would  guess  by  this,  that  as  tlieie  were  Jews  wlio  would  persuade  them 
that  it  was  uecessary  for  all  Christians  to  be  circumcised,  and  observe  the  law 
of  Moses ;  so  there  were  others,  who  retained  so  much  of  their  ancient  hea- 
thenism, as  to  endeavour  to  make  them  believe  that  those  venereal  abominations 
and  uncleaunesses,  were  no  other,  than  what  the  Gentiles  esteemed  them, 
barely  indifferent  actions,  not  otfensive  to  God,  or  inconsistent  with  his  wor- 
ship, but  only  a  part  of  the  peculiar  and  positive  ceremonial  law  of  the  Jews, 
whereby  they  distincuished  themselves  from  other  people,  and  thought  them- 
selves holier  than  the  rest  of  the  world,  as  they  did,  by  their  distinction  of 
food  into  clean  and  unclean  ;  these  actions  beiue,  in  themselves  as  indiflfereut  aa 
those  meats,  which  the  apostle  confutes  in  the  following  words. 
'  "  Children  of  disobedience,"  here,  and  chap.  ii.  2,  and  Col.  iii.  6,  are  plainly 
the  Gentiles  who  refused  to  come  in,  and  submit  themselves  to  the  Gospel,  as 
will  appear  to  any  one  who  will  read  these  places  and  the  context.^  with 
attention. 

8  ''  St.  Paul,  to  express  the  great  darkness  the  Gentiles  were  in,  calls  them  dark- 
ness itself. 

*  Which  is  thus  expressed,  Col.  i.  12,  13:  "  Giving  thanks  to  the  Father,  who 
hath  made  us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light,  who 
hath  delivered  us  from  the  power  of  darkness,  and  translated  us  into  the  king- 
dom of  his  dear  Son."     Tlie  kingdom  of  Satan,  over  the  Gentile  world,  was  a 


Cliap.  V.  Ephesians.  441 

9  (For  the  fruit  of  the  Spirit  is  in  all  goodness,  and  righteousness,  and 
truth) 

10  Proving  what  is  acceptable  unto  the  Lord. 

1 1  And  have  no  fellowship  with  the  imfruitful  works  of  darkness,  but 
rather  reprove  them, 

12  For  it  is  a  shame  even  to  speak  of  those  things  which  are  done  of 
them  in  secret. 

13  But  all  things  that  are  reproved  are  made  manifest  by  the  light: 
for  whatsoever  doth  make  manifest  is  light. 

14  Wlierefore  he  saith.  Awake  tliou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light. 

PARAPHRASE. 
9  you,  walk  as  those  who  are  in  a  state  of  hght,  (For  the  fruit 
of  the   Spirit  is  in   all  goodness,  righteousness,  and  truth') 

10  Practising  that  which,  upon  examination,  you  find  acceptable 

11  to  the  Lord.  And  do  not  partake  in  the  fruitless  works  of 
darkness  s;  do  not  go  on  in  the  practice  of  those  shameful 
actions,  as  if  they  were  indifferent,  but  rather  reprove  them. 

12  For  the  things,  that  the  Gentile  idolaters  '^  do  in  secret,  are 
so  filthy  and  abominable,  that  it  is  a  shame  so  much  as  to 

13  name  them.  This  you  now  see,  which  is  an  evidence  of 
your  being  enlightened  ;  for  all  things,  that  are  discovered  to 

14  be  amiss,  are  made  manifest  by  the  light '.  Wherefore  he 
saith.  Awake  thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light ;  for  whatsoever  shows  them  to  be 

NOTES. 

kingdom  of  darkness  :  see  Eph.  vi.  12.    And  so  we  see  Jesus  is  pionouuced  by 
Simeon,  '*  a  light  to  lighten  the  Gentiles,"  see  Luke  ii.  32. 
y  '  Tills  parenthesis  serves  to  give  us  the  literal  sense  of  all  that  is  here  required 
by  tlie  apostle,  in  this  allegorical  discourse  of  light. 

11  8  These  deeds  of  the  unconverted  heathen,  who  remained  in  the  kingdom  of 
darkness,  are  thus  expressed  by  St.  Paul,  Rom.  vi.  21  :  '*  What  fruit  had  you 
then  in  those  things  whereof  you  are  now  ashamed  ?  for  the  end  of  tho.se  things 
is  death." 

12  ^  That  by  "  them,"  here,  are  meant  the  unconverted  Gentiles,  is  so  visible,  that 
there  needs  nothing  to  be  said  to  justify  the  interpretation  of  the  word. 

13  '  See  John  iii.  20.  The  apostle's  argument  here,  to  keep  the  Ephesian  converts 
from  being  misled  by  those  that  would  persuade  them,  that  the  Gentile  impuri- 
ties were  indifferent  actions,  was  to  show  them  that  they  were  now  better  en- 
lightened ;  to  which  purpose,  ver.  5,  he  tells  them  that  they  know  that  no  such 
person  liath  any  inheritance  in  the  kingdom  of  Christ,  or  of  God.  This  he  tells 
them,  ver.  8,  &c.  was  light,  which  they  had  received  from  the  Gospel,  which, 
before  their  conversion,  they  knew  nothing  of,  but  were  in  perfect  darkness  and 
ignorance  of  it,  but  now  they  were  better  instructed,  and  saw  the  difference, 
which  was  a  sign  of  light ;  and,  therefore,  they  should  follow  that  light,  which 
they  had  received  from  Christ,  who  had  raised  them  from  among  the  Gentiles, 
(who  were  so  far  dead  as  to  be  wholly  insensible  of  the  evil  course  and  state 
they  were  in)  and  had  given  them  light,  and  a  prospect  into  a  future  state,  and 
the  way  to  attain  everlasting  happiness. 


4i42  Ephesians.  Chap.  V. 

TEXT. 

15  See,  theu,  tluat  ye  walk  circumspectly  ;  not  as  fools,  but  as  Mise; 

16  Redeeming  the  time,  because  the  days  are  evil. 

17  Wherefore  be  ye  not  unwise,  but  understanding  what  the  will  of 
the  Lord  is, 

1 8  And  be  not  drunk  with  wine,  wherein  is  excess ;  but  be  filled  with 
the  Spirit; 

19  Speaking  to  yourselves  in  psalms,  and  hymns,  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the  Lord; 

20  Giving  thanks  always  for  all  things  unto  God  and  the  Father,  in 
the  name  of  our  Lord  Jesus  Christ. 

PARAPHRASE. 

15  such,  is  Ught.  Since  then  you  are  in  the  light,  make  use  of 
your  eyes  to  walk  exactly  in  the  right  way,  not  as  fools,  rambling 
at  adventures,  but  as  wise,  in  a  steady,  right-chosen  course, 

16  Securing  yourselves'',  by  your  prudent  carriage,  from  the  in- 
conveniencies  of  those  difficult  times    which   threaten   them 

17  with  danger.     Wherefore,  be  ye  not  unwise,  but  understand- 

18  ing  what  the  will  of  the  Lord  is.  And  be  not  drunken  with 
wine,  wherein  there  is  excess ' ;  seek  not  diversion  in  the  noisy 
and  intemperate  jollity  of  drinking  ;  but,  when  you  are  dis- 
posed to  a  cheerful  entertainment  of  one  another,  let  it  be 
with  the  gifts  of  the  Holy   Spirit  that  you   are  filled  with, 

19  Singing  hymns,  and  psalms,  and  spiritual  songs  among  your- 
selves ;  this  makes  real  and  solid  mirth  in  the  heart,  and  is 

20  melody  well  pleasing  to  God  himself;  Giving  thanks  always, 
for  all  things,  in  the  name  of  our  Lord  Jesus  Christ,  to  God 
and  the  Father. 

NOTES. 

16  ''  St.  Paul  here  intimates,  ver.  6,  that  the  unconverted  heathens  they  lived 
among  would  be  forward  to  tempt  theui  to  their  former  lewd,  dissolute  lives; 
but  to  keep  them  from  any  approaches  that  way,  that  they  have  light  now,  by 
the  Gospel,  to  know  that  such  actions  are  provoking  to  God,  and  will  find  the 
effects  of  his  wrath  in  the  judjiments  of  the  world  to  come.  All  those  pollutions, 
so  familiar  among  the  Geutiles,  lie  e.Khorts  them  carefully  to  avoid  ;  hut  yet  to 
take  care,  by  their  prudent  carriage  to  the  Geutiles  they  lived  amongst,  to  give 
them  no  ofFeuce,  tiiat  so  they  might  escape  the  danger  and  trouble  that  might 
otherwise  arise  to  them,  from  the  intemperance  and  violence  of  those  heathen 
idolaters,  whose  .shameful  lives  the  Christian  practice  could  not  but  reprove. 
This  seems  to  be  the  meaning  of  "  redeeming  tlie  lime"  liere,  which  Col.  iv.  5, 
the  other  place  where  it  occurs,  seems  so  manifestly  to  confirm  and  give  light 
to.  If  this  be  not  the  sense  of"  redeeming  the  time"  here,  I  must  own  myself 
ignorant  of  the  precise  meaning  of  the  phrase,  in  this  place. 

18  1  St.  Paul  dehorts  them  from  wine,  in  a  too  free  use  of  it,  because  therein  is 
exxess  :  the  Greek  word  is  ao-tuna,  which  may  .signify  lu.xury  or  dissoluteness  : 
g.  e.  that  drinking  is  no  friend  to  continency  and  chastity,  but  gives  up  tlie  reins 
to  lust  and  uncleauness,  the  vice  he  had  been  warning  tliem  against  :  or  kaonln 
may  .signify  the  intemperance  and  disorder  opposite  to  that  sober  and  prudent 
demeanour  advised  in  redeeming  the  time. 


Chap.  V.  Ephesians.  443 


SECTION  X. 
CHAPTER  V.  21— VI.  9. 

CONTENTS. 

In  this  section  he  gives  rules  concerning  the  duties  arising  from 
the  several  relations  men  stand  in  one  to  another,  in  society :  those 
which  he  particularly  insists  on  are  these  three,  husbands  and 
wives,  parents  and  children,  masters  and  servants. 

TEXT. 

21  Submitting  yourselves  one  to  another,  in  the  fear  of  God. 

22  Wives,  submit  yourselves  unto  your  own  husbands,  as  unto  the  Lord. 

23  For  the  husband  is  the  head  of  the  wife,  even  as  Christ  is  the  head 
of  the  church  :  and  he  is  the  Saviour  of  the  body. 

24  Therefore,  as  the  church  is  subject  unto  Christ,  so  let  the  wives  be 
to  their  own  Imsbands  in  every  thing. 

25  Husbands,  love  your  wives,  even  as  Christ  also  loved  the  church, 
and  gave  himself  for  it ; 

PARAPHRASE. 

21  Submit^   yourselves    one    to   another,  in    the   fear  of  God. 

22  As  for  example,  wives,  submit  yourselves  to  your  own  hus- 
bands, or,  as  being  members  of  the  church,  you  submit  your- 

23  selves  to  the  Lord.  For  the  husband  is  the  head  of  the  wife, 
as  Christ  himself  is  the  head  of  the  church,  and  it  is  he,  the 
head,  that  preserves  that  his  body'^;  so  stands  it  between  man 

24  and  wife.     Therefore,  as  the  church  is  subject  to  Christ,  so 

25  let  wives  be  to  their  husbands,  in  every  thing.  And,  you 
husbands,  do  you,  on  your  side,  love  your  wives,  even  as 

notj:s. 

21  '  This,  though  in  grammatical  construction  it  be  joined  to  the  foregoing 
discourse,  yet  I  think  it  ought  to  be  looked  on  as  introductory  to  what  follows 
in  this  section,  and  to  be  a  general  rule  given  to  the  Ephesians,  to  submit  to 
those  duties  which  the  several  relations  they  stood  in  to  one  another  required  of 
them. 

2'^  ''  It  is  from  the  head  that  the  body  receives  its  healthy  and  vigorous  constitution 
of  health  and  life;  this  St.  Paul  pronounces  here  of  Christ,  as  head  of  the 
church,  that  by  that  parallel  which  he  makes  use  of,  to  represent  tlic  relation 
between  husband  and  wife,  he  may  both  sliovv  the  wife  the  reasonableness  of  lier 
subjection  to  her  hu.sbaud,  and  tlie  duty  incumbent  on  the  husband  to  chcrisli 
and  preserve  his  wife,  as  we  see  he  puijues  it  in  the  following  verses. 


444  Ep/iesians.  Chap.  V. 

TEXT. 

26  That  he  might  sanctify  and  cleanse  it  with  the  washing  of  water 
by  the  word, 

27  That  he  might  present  it  to  himself  a  glorious  ehurch,  not  having 
spot,  or  wrinkle,  or  any  such  thing  ;  but  that  it  should  be  holy,  and 
without  blemish. 

28  So  ought  men  to  love  their  wives  as  their  own  bodies :  he  that 
loveth  his  wife,  loveth  himself. 

29  For  no  man  ever  yet  hated  his  own  flesh  ;  but  nourisheth  and 
cherisheth  it,  even  as  the  Lox'd  the  church : 

30  For  we  are  members  of  his  body,  of  his  flesh,  and  of  his  bones. 

31  For  this  cause  shall  a  man  leave  his  father  and  mother,  and  shall  be 
joined  unto  his  wife,  and  they  two  shall  be  one  flesh. 

32  This  is  a  great  mystery :  but  I  speak  concerning  Christ  and  the 
church. 


PARAPHRASE. 

Christ  also  loved  the  church,  and  gave  himself  to  death  for  it: 

26  That  he  might  sanctify  and  fit  it  to  himself,  purifying  it  by 
the  washing  of  baptism,  joined  with  the  preacliing  and  re- 

27  ception  of  the  Gospel*" ;  That  so  he  himself"'  miglit  present  it 
to  himself  an  honourable  spouse,  without  the  least  spot  of  un- 
cleanness,  or  misbecoming  feature,  or  any  thing  amiss ;  but 
that  it  might  be  holy,  and   wdthout  all  manner  of  blemish. 

28  So  ought  men  to   love  their  wives,  as  their  own   bodies  :  he 

29  that  loveth  his  wife,  loveth  himself.  For  no  man  ever  hated 
his  own  flesh,  but  nourisheth  and  cherisheth  it,  even  as  the 

30  Lord  Christ  doth  the  church :  For  we  are  members  of  his 

31  body,  of  his  flesh,  and  of  his  bones.  For  this  cause  shall  a 
man  leave  his  father  and  his  mother,  and  shall  be  joined  unto 

32  his  wife,   and  they  two  shall  be  one  flesh ^     These  words 


NOTES. 

26  <: 'Eyp>)V«TJ,  "by  the  word."  The  purifyiug  of  men  is  ascribed  so  mucii, 
throughout  the  whole  New  Testament,  to  the  word,  i.  e.  the  preaching  of  the 
Gospel,  and  baptism,  that  there  needs  little  to  be  said  to  prove  it :  see  John  xv. 
3,  and  xviii.  17.  1  Pet.  i.  22.  Tit.  iii.  5.  Heb.  x.  22.  Col.  ii.  12,  13,  and  as  it  is  at 
large  explained  in  the  former  part  of  the  sixth  chapter  to  the  Romans. 

27  "**'  He  himself:"  so  the  Alexandrine  copy  reads  it  auToi,  and  not  aJr^v,  more 
suitable  to  the  apostle's  meaning  here,  who,  to  recommend  to  husbands  love  and 
tenderness  to  their  wives,  in  imitation  of  Christ's  affection  to  the  church,  sliows, 
that  wliereas  other  brides  take  care  to  spruce  themselves,  and  set  off  their 
persons  with  all  manner  of  neatness  and  cleanness,  to  recommend  them.selves 
to  their  bridegrooms;  Christ  himself,  at  the  expense  of  his  own  pain  and 
blood,  purified  and  pre|)ared  himself  his  spouse,  the  church,  that  he  might 
present  it  to  himself,  without  sjiot  or  wrinkle. 

30  and  31  '  These  two  verses  may  seem  to  stand  liere  disorderly,  .«o  as  to 
disturb  tlic  connexion,  and  make  the  inferences  disjointed,  and  very  loose  and 


Chap.  VI.  Ephes'ians.  44.5 

TEXT. 

33  Nevertheless,  let  every  one  of  you   in  particular  so  love  his  wife 

even  as  himself;  and  the  wife  see  that  she  reverence  her  husband. 
VI.  1  Children,  obey  vour  parents  in  the  Lord  :  for  tins  is  right. 

2  Honour  thy  father  and  mother,  (which  is  the  first  commandment 
with  promise) 

3  That  it  may  be  well  with  thee,  and  thou  mayest  live  long  on   the 
earth. 

4  And,  ye  fathers,  provoke  not  your  children  to  wrath  :  but  bring 
them  up  in  the  nurture  and  admonition  of  the  Lord. 


PARAPHRASE. 

33  contain  a  very  mystical  sense  in  them  ^5  I  mean  in  reference 
to  Christ  and  the  church.  But  laying  that  aside,  their  literal 
sense  lays  hold  on  you,  and  therefore  do  you  husbands,  every 
one  of  you  in  particular,   so  love  his  wife,  as  his  own  self, 

VI.  1  and  let  the  wife  reverence  her  husband.  Children,  obey 
your  parents,  performing  it  as  required  thereunto  by  our  Lord 
Jesus  Christ ;  for  this  is  right  and  conformable  to  that  com- 

2  mand,  Honour  thy  father  and  mother,  (which  is  the  first  com- 

3  mand  with  promise)  That  it  may  be  well  with  thee,  and  thou 

4  mayest  be  long-lived  upon  the  earth.     And  on  the  other  side, 

NO'llES. 

inconsistent  to  any  one  wlio  more  minds  the  order  and  grammatical  construc- 
tion of  St.  Paul's  words,  vvritten-down,  than  the  thoughts  tliat  possessed  his 
mind  when  lie , was  writing.  It  is  plain  the  apostle  had  here  two  tilings  in 
view  :  the  one  was  to  press  men  to  love  their  wives,  by  the  example  of  Ciirist's 
love  to  his  cliurch  ;  and  the  force  of  that  argument  lay  in  this,  that  a  man  and 
his  wife  were  one  flesh,  as  Christ  and  his  church  were  one  :  but  this  latter, 
being  a  truth  of  the  greater  consequence  of  the  two,  he  was  as  intent  on  settling 
that  upon  their  minds,  though  it  were  but  an  incident,  as  the  other  whicli  was 
the  argument  he  was  upon;  and  therefore,  having  said,  ver.  29,  that  "every 
one  uourishetli  and  cherisheth  his  own  flesh,  as  Christ  doth  the  church,"  it 
was  natural  to  subjoin  tlie  reason  there,  viz.  because  "we  arc  members  of  his 
body,  of  his  flesh,  and  of  his  bones:"  a  proposition  he  took  as  much  care  to 
have  believed,  as  that  it  was  the  duty  of  husbands  to  love  their  wives  ;  which  doc- 
trine, of  Christ  and  the  church  being  one,  when  he  had  so  strongly  asserted,  in 
the  words  of  Adam  concerning  Eve,  Gen.  ii.  23,  which  he,  in  his  concise  way 
of  expressing  liimself,  understands  both  of  the  wife  and  of  the  church,  he  goes 
on  with  the  words  in  Gen.  ii.  24,  which  makes  their  being  one  flesh  the  reason 
why  a  man  was  more  strictly  to  be  united  to  his  wife  than  to  his  parents,  or 
any  other  relation. 
32  f  It  is  plain,  by  ver.  30,  here,  and  the  application  therein  of  these  words.  Gen. 
ii.  23,  to  Christ  and  the  church,  that  the  apostles  understood  several  passages 
in  the  Old  Testament,  in  reference  to  Christ  and  the  Gospel,  which  evan- 
gelical or  spiritual  sense  was  not  understood,  until,  by  the  assistance  of  the 
Spirit  of  God,  the  apostles  so  expLiined  and  revealed  it.  This  is  that,  which 
St.  Paul,  as  wo  see  he  docs  here,  calls  mystery.  He  that  has  a  mind  to  have  a 
true  notion  of  this  matter,  let  liini  carefully  read  1  Cor.  ii.,  where  St.  Paul  very 
particularly  explains  this  matter. 


446  Ephesians.  Chap.  VI. 

TEXT. 

5  Servants,  be  obedient  to  them  that  are  your  masters,  according  to 
the  flesh,  with  fear  and  trembling,  in  singleness  of  your  heart,  as 
unto  Christ; 

6  Not  with-eye  service,  as  men-pleasers ;  but  as  the  servants  of  Christ, 
doing  the  will  of  God  from  the  heart ; 

7  With  goo<l-will  doing  service,  as  to  the  Lord,  and  not  to  men  : 

8  Knowing  that  whatsoever  good  thing  any  man  doth,  the  same  shall 
he  receive  of  the  Lord,  whether  he  be  bond  or  free. 

9  And,  ye  masters,  do  the  same  things  unto  them,  forbearing  threaten- 
ing: knowing  that  your  Master  also  is  in  heaven,  neither  is  there  re- 
spect of  persons  with  him. 

PARAPHRASE. 

ye  fathers,  do  not,  by  the  austerity  of  your  carriage,  despise 
and  discontent  your  children,  but  bring  them  up,  under  such 
a  method  of  discipline,  and  give  them  such  instruction,  as  is 

5  suitable  to  the  Gospel.  Ye  that  are  bondmen,  be  obedient  to 
those  who  are  your  masters,  according  to  the  constitution  of 
human  affairs,  with  great  respect  and  subjection,  and  with 
that  sincerity  of  heart  which  should  be  used  to   Christ  him- 

6  self:  Not  with  service  only  in  those  outward  actions  that 
come  under  their  observation  ;  aiming  at  no  more  but  the 
pleasing  of  men  ;  but,  as  the  servants  of  Christ,  doing  what 

7  God  requires  of  you,  from  your  very  hearts;  In  this  with 
good-will  paying  your  duty  to  the  Lord,  and  not  unto  men  : 

8  Knowing  that  whatsoever  good  thing  any  one  doth  to  another, 
he  shall  be  considered  and  rewarded  for  it  by  God,  whether  he 

9  be  bond  or  free.  And,  ye  masters,  have  the  like  regard  and 
readiness  to  do  good  to  your  bond-slaves,  forbearing  the 
roughness  even  of  unnecessary  menaces,  knowing  that  even 
vou  yourselves  have  a  Master  in  heaven  above,  who  will  call 
you,  as  well  as  them,  to  an  impartial  account  for  your  carriage 
one  to  another,  for  he  is  no  respecter  of  persons. 


Chap.  VI.  Epheaians.  447 

SECTION  XI. 

CHAPTER  VI.  10—20. 

CONTENTS. 

He  concludes  this  epistle  with  a  general  exhortation  to  them 
to  stand  firm  against  the  temptations  of  the  devil,  in  the  exercise 
of  Christian  virtues  and  graces,  which  he  proposes  to  them,  as  so 
many  pieces  of  Christian  amnour  fit  to  arm  them  cap-a-pee,  and 
preserve  them  in  the  conflict. 

TEXT. 

10  Finally,  my  brethren,  1^  strong  in  the  Lord,  and  in  the  power  of  his 
might. 

1 1  Put  on  the  Avhole  armour  of  God,  that  ye  may  be  able  to  stand  against 
the  wiles  of  the  deHl. 

12  For  we  wrestle  not  against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of  this  world, 
against  spiritual  wickedness  in  high  places. 

13  Wherefore  take  unto  vou  the  whole  armour  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day,  and  having  done  all,  to  stand. 

1 4  Stand  therefore,  having  your  loins  girt  about  with  truth,  and  hanng 
on  the  breast-plate  of  righteousness  ; 

PAR.\PHRASE. 

10  Final]}-,  my  brethren,  go  on  resolutely  in  the  profession  of 
the  Gospel,  in  reliance  ujx)n  that  power,  and  in  the  exercise  of 
that  strength,  which  is  ready  for  your  support,  in  Jesus  Christ; 

11  Putting  on  the  whole  armour  of  God,  that  ye  may  be  able  to 

12  resist  all  the  attacks  of  the  devil:  For  our  conflict  is  not 
barely  with  men,  but  with  principalities,  and  with  powers  % 
with  the  rulers  of  the  darkness  that  is  in  men,  in  the  present 
constitution  of  the  world,  and   the  spiritual  managers  of  the 

13  opposition  to  the  kingdom  of  God.  Wherefore,  take  unto 
yourselves  the  whole  armour  of  God,  that  you  may  be  able 
to  make  resistance  in  the  evil  day,  when  you  shall  be  attacked, 
and,  having  acquitted  yourselves  in  every  thing  as  you  ought, 

14  to  stand  and  keep  your  ground  :  Stand  fast,  therefore,  having 
your  loins  girt  with  truth  ;  and  having  on  the  breast-plate  of 


NOTE. 

12  »  "  Principalities  and  powci.s"  are  put  here,  it  is  visible,  for  tlio.se  revolted 
angcl.<)  which  stood  \n  opposition  to  the  kingdom  of  God. 


448  Ephesians.  '        Chap.  VI. 

TEXT. 

1 5  And  your  feet  shod  with  the  preparation  of  the  Gospel  of  peace  ; 

16  Above  all,  taking  the  shield  of  faith,  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked. 

1 7  And  take  the  helmet  of  salvation,  and  the  sword  of  the  Spirit,  which 
is  the  word  of  God  : 

18  Praying  always  with  all  prayer  and  supplication  in  the  Spirit,  and 
watching  thereunto,  with  all  perseverance  and  supplication  for  aU 
saints, 

1 9  And  for  me,  that  utterance  may  be  given  unto  me,  that  I  may  open 
my  mouth  boldly,  to  make  known  the  mystery  of  the  Gospel, 

20  For  which  I  am  an  ambassador  in  bonds  :  that  therein  I  may  speak 
boldly  as  I  ought  to  speak, 

PARAPHRASE. 

15  righteousness ;  And  your  feet  shod  with  a  readiness  to  walk 
in  the  way  of  the  Gospel  of  peace,  which  you  have  well  studied 

16  and  considered.  Above  all,  taking  the  shield  of  faith,  wherein 
you  may  receive,  and  so  render  ineffectual  all  the  fiery  darts 

IT  of  the  wicked  one,  i.  e.  the  devil.  Take  also  the  hopes  of 
salvation  for  an  helmet ;  and  the  sword  of  the  Spirit,  which 

18  is  the  word  of  God  '^ :  Praying,  at  all  seasons,  with  all  prayer 
and  supplication  in  the  Spirit,  attending  and  watching  here- 
unto,   with   all    perseverance,   and   supplication,   for  all    the 

19  saints  ;  And  for  me,  in  particular,  that  I  may,  with  freedom 
and  plainness  of  speech,  preach  the  word,  to  the  manifesting 
and  laying  open  that  part  of  the  Gospel  that  concerns  the 
calling  of  the  Gentiles,  which  has  hitherto,  as  a  mystery,  lain 

20  concealed,  and  not  been  at  all  understood.  But  I,  as  an  am- 
bassador, am  sent  to  make  known  to  the  world,  and  am  now 
in  prison,  upon  that  very  account :  but  let  your  prayers  be, 
that,  in  the  discharge  of  this  my  commission,  I  may  speak 
plainly  and  boldly,  as  an  ambassador  from  God  ought  to  speak. 

NOTE. 

17  ''  In  this  foregoing  allegory,  St.  Paul  providing  armour  for  his  Christian  .soldier, 
to  arm  him  at  ail  points,  tliere  is  no  need  curiously  to  explain,  wherein  the 
peculiar  correspondence  between  those  virtues  and  those  pieces  of  armour  con- 
sisted, it  being  plain  enough  what  the  apostle  means,  and  wlicrewith  he  would 
have  believers  be  armed  for  their  warfare. 


Chap.  VI.  Ephcsicms.  1  l-y 


SECTION  XII. 
CHAPTER  VI.  21-24. 

EPILOGUS. 

TEXT. 

21  But  that  ye  also  may  know  my  affairs,  and  liow  T  do,  Tycliicus,  a 
beloved  brother  and  faithful  minister  in  the  Lord,  shall  make  known 
to  you  all  things  : 

22  Whom  I  have  sent  unto  you  for  the  same  purpose,  that  ye  might 
know  our  affairs,  and  that  he  might  comfort  your  hearts. 

23  Peace  be  to  the  brethren,  and  love,  with  faith,  from  God  the  Father, 
and  the  Lord  Jesus  Christ. 

24  Grace  be  with  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity. 
Amen. 

PARAPHRASE. 

21  Tychicus,  a  beloved  brother,  and  faithful  minister  of  the 
Lord,  in  the  work  of  the  Gospel,  shall  acquaint  you  how 
matters  stand  with  me,  and  how  I  do,  and  give  you  a  parti- 

22  cular  account  how  all  things  stand  here.  I  have  sent  him,  on 
purpose.,  to  you,  that  you  might  know  the  state  of  our  affairs, 

23  and  diat  he  might  comfort  your  hearts.  Peace  be  to  the  bre- 
thren, and  love,  with   faith,   from  God  the  Father,  and  the 

24  Lord  Jesus  Christ.  Grace  be  with  all  those  that  love  our 
Lord  Jesus  Christ  with  sincerity  *. 

NOTE. 
24  » 'Ev  o(p9apj('a,  "in  sincerity,"  so  our  translation;  the  Greeli  word  signifies, 
"  in  iucorruption."  St.  Paul  closes  all  his  epistles  with  this  benediction, 
'*  grace  be  with  you  ;"  but  this  here  is  so  peculiar  a  way  of  expressing  himself, 
that  it  may  give  us  some  reason  to  inquire  what  thoughts  suggested  it.  It  has 
been  remarked  more  than  once,  that  the  main  business  of  his  epistle  is  that 
which  fills  his  mind,  and  guides  his  pen,  in  his  whole  discourse.  In  this  to  the 
Ephesians  he  sets  forth  the  Gospel,  as  a  dispensation  so  much,  in  every  thing, 
superior  to  the  law;  that  it  was  to  debase,  corrupt,  and  destroy  the  Gospel, 
to  join  circumcision  and  the  observance  of  the  law,  as  necessary  to  it.  Having 
writ  this  epistle  to  this  end,  he  here  in  the  close,  having  the  same  thought  still 
upon  his  mind,  pronounces  favour  on  all  those  that  love  the  Lord  Jesus  Christ 
in  iucorruption,  i.  c.  without  the  mixing  or  joining  any  with  him,  in  the  work  of 
our  salvation,  that  may  render  the  Gospel  useless  and  ineffectual.  For  thus  he 
says,  Gal.  v.  2,  "  If  ye  be  circumcised,  Christ  shall  profit  you  nothing."  This  I 
submit  to  the  consideration  of  the  judicious  reader. 


VOL.  VI IL  i;  G 


INDEX 


EIGHTH   VOLUME 


N.  B.  Where  letters  are  added  to  the  numbers,  they  refer  to  Notes 
at  the  bottom  of  the  pages. 


A. 

Abide   in  the  same  calling,  how 

this  phrase  is  to  be  understood, 

page  116,  f. 

Abolished,  how  the  law  of  Moses 
was  abolished  by  Christ,  41 9,  k. 

Accursed,  to  whom  the  apostle  ulti- 
mately applies    this,    (Gal.  i.) 
33,  c. 

Adam,  all  men  became  mortal  by 
his  sin,  293,  a. 

Adoption,   belonged   only  to   the 
Jews  before  Christ's  coming, 

398,  h. 

A]u!v,  how  used  in  the  New  Testa- 
ment, 411,  1:  429,  r. 

Anointed,  what  it  signifies,  (2  Cor. 
i.)  192,  b. 

B. 


Benevolence,    what    it    signifies, 
(1  Cor.  vii.)  113,  a. 

Boasting,  hotr  taken  from  the  Jews 
by  the  Gospel,  278,  a. 

Bodies,    why    St.    Paul    requires 
them  to  be  presented  to  God, 
361,  a. 

Bondage,  what  it  signifies,  (2  Cor, 


xi.) 


23i 


Born  after  the  flesh,  and  spirit, 
beautiful  expressions,         60,  d. 

out  of  due  time,  the  apostle 

Paul's  saying  so  of  himself  ex- 
plained, 167,  a. 

Brother,  why  Paul  called  Timothy 
so,  186,  a. 

By  his  own  power,  how  to  be  un- 
derstood, 111,  s. 

By,  sometimes  signifies,  in  the  time 
of,  425,  i. 


Baptism,  how  it  obliges  to  holiness,  C, 

302,  a. 

Baptized  into  one's  name,  what  it  Calling  upon  Christ,  the  meaning 

means,                                 80,  c  of  that  expression,           348,  n. 


452 


Index. 


Clear  in  this  matter,  what  it  signi- 
fies, 215  * 

Covenant  of  grace  and  works,  how 
they  differ,  419,  k. 

Covetousness,  used  for  exorbitant 
hist,  435,  c. 

Created  all  things  by  Jesus  Christ, 
what  that  phrase  means,  426,  p. 


D. 

Dead  in  trespasses  and  sins,  mean- 
ing of  that  phrase,  412,  t. 

Deeds  of  the  law,  what  are  meant 
by  them,  275,  1. 

Discerning,  what  it  imports,  (1 
Cor.  xi.)  145,  g. 


Eat  and  drink  unwortliily,  (1 
Cot.  xi.)  what  it  signifies, 

144,  c. 

Election,  what  it  signifies,  (Rom, 
xi.)  353,  f. 

Ends  of  the  world,  what  that  ex- 
pression means,  131,  g. 

Endured  with  long-sufferance, 
what  that  expression  implies, 

343,  y. 

Enemies,  how  the  unbelieving 
Jews  are  so  called,  357,  r. 

Epistles  of  Paul,  causes  of  their 
obscvirity,  4,  <!i:c. 

expositors  often  put  their 

own  sense  on  them,  1 1 

the  author's  way  of  study- 
ing, and  method  of  interpreting 
them,  13 

Esau  have  I  hated,  to  be  taken  in 
a  national  sense,  339,  m. 

Establishment  of  tlie  Gentile  Chri- 
stians, how  taken  care  of  by  St. 
Paul,  254,  1. 

Every  soul,  the  meaning  of  it, 
(Rom.  xiii.)  367,  a. 

Examine,  (1  Cor.  xi.)  how  to  be 
understood,  1  44,  c. 

Exj)edient,  (I  Cor.  vi.)  whit  it 
relates  to,  109,  p. 


Faith,  what  it  imports,  ( 1  Cor,  xii.) 

150,  g. 

what  Paul  meant  by  hearing 

of  the  Ephesians'  faith,  405,  a. 
Faithful  in  Christ  Jesus,  what  this 

description  signifies,         394,  b. 

Flesh,   what   to  be   in   the    flesh 

means,  327,  y. 

Fleshly  tables  of  the  heart,   the 

apostle's  allusion  in  that  phrase, 

197,0. 

From  faith  to  faith,  tliat  phrase 

me;  ns  wholly  of  faith,  257,  e. 
Fulfilled  in  us,  in  what  sense  to  be 

understood,  325,  g. 


G. 


Gather  together  in  one  all  tilings, 
what  is  to  be  understood  by  that 
expression,  400,  r. 

Gentiles,  several  epithets  given 
them  by  St.  Paul,  287,  e. 

how,  being  converted,  they 

gloried  in  God,  290,  h. 

• St.  Paul  speaks  of  them 

in  the  style  of  we  and  us, 

396,  b. 

Glory  of  God,  (Rom.  iii.  23)  what 


meant  by. 


'J/D,  q. 


Glory,  or  boast,  how  St.  Paul  did 

it,"  234,  i. 

'  how  the  Gentile  converts  did 

it,  287,  b:  290,  g. 

how  God  is  the  Father  of  it, 

407,  c. 

God,  in  what  sense  it  is  said  God 

is  one,  (Gal.  iii.)  50,  c. 

Gods  many  and  Lords  many,  in 

what  sense  to  be  understootl, 

122,  c. 

Grace,  how  it  is  said  much  more 

to  abound,  (Rom.  v.)        301,  e. 

what  it  is  to  be  under  grace, 

306,  o. 

the    glory    of    it    appeared 

peculiarly  in  the  first  converts, 
402,  u:  413,  X. 


Index. 


453 


H. 

Habitation  of  God,  how  the  church 

is  so  called,  422,  n. 

Have  pleasure  in,  (Rom.  i.)  what 

it  imports,  261,  x. 

Heavenly  places,  (Ephes.  i.)  how 

to  be  understood,  396  :  408,  g. 
Heir  of  the  world,  in  what  sense 

Abraham  was  so,  283,  g. 

Him,   (I  Cor.  xvi.)  refers  to  the 

spiritual  man,  91,  o. 

Hoped   first  in  Christ,  who  they 

were,  402,  u. 

J. 

Jacob  have  I  loved,  &-c.  to  be  taken 
in  a  national  sense,        339,  m. 

Jews,  whence  they  had  great  au- 
thority among  the  Gentiles,  247 

remained  zealous  for  the  law 

of  Moses  after  they  believed,  248 

• the  only  distinction  between 

them  and  the  Gentiles  under 
the  Gospel,  262,  y. 

Inexcusable,  upon  what  account 
the  Jews  were  so,  ibid. 

Inheritance  of  God,  the  Gentiles 

on   their  believing  became   so, 

402,  s. 

Inns,  not  used  in  eastern  countries 
as  among  us,  382,  b. 

Israel,  in  a  spiritual  sense,  includes 
the  believing  Gentiles,     338,  h. 

Israelites,  in  respect  of  what  their 
minds  were  blinded,        200,  n. 

Justification,  how  ascribed  to  our 
Saviour's  resurrection,      348,  1. 

of    life,    (Rom.    v.) 

wliat  it  means,  298,  m. 

K. 

Knowledge,  (Rom.  i.)  signifies  ac- 
knowledgment, 260,  r. 


Law,  taken  for  the  whole  Old 
Testament,  2/4,  k. 

what  deeds  of  the  law  sig- 
nify, 275,  1. 

used  in  Scripture  for  a  com- 
mand with  a  penalty  annexed, 
294,  c. 

how    the    phrase   the    law 

entered  (Rom.  v.)  is  to  be  un- 
derstood, 299,  a. 

in  what  respect  sincere  Chri- 
stians are  not  under  it,    306,  o. 

how  its  dominion  over  a  man 

is  to  be  understood,         310,  c. 

in  what  sense  believers  are 

dead  to  it,  312,  h. 

■  how  it  is  weak  through  the 
flesh,  324,  k. 

of  the  Jews,  how  said  to  be 

weak  and  beggarly,  ^^,  ^^ 

■  of  sin  and  death,  what  is 
meant  by  it,  328,  f. 

Lie,  the  apostle  plainly  uses  it  for 
sin  in  general,  273,  f. 

Lord  is  that  spirit,  the  meaning  cf 
this  expression,  201,  r. 


M. 


Malice,  (1  Cor.  xiv.)  used  in  an 
extensive  sense,  162,k. 

Man,  the  two  j)rinciples  in  him, 
flesh  and  spirit,  described,  6ii-6 

Manifestation  of  the  sons  of  God, 'he 
meaning  or  that  phrase,   332,  t. 

Many,  put  for  all  mankind,  295,  e. 

Men,  carnal  and  spiritual,  distin- 
guished, 93,  b,  c. 

Messiah,  how  the  Jews  expected 
deliverance  from  him,      347,  k. 

Ministration  of  righteousness,  why 
the  Gospel  is  so  called,     199,  i. 

Mortal  and  incorruptible,  ( 1  Cor. 

XV.)    how    to    be    understood, 

176,  o. 

Mystery,  the  meaning  of,    385,  i. 


Law,  by  St.  Paid  usually  called 
flesh,  46,  c. 

what  is  meant  by  being  with- 
out a  law,  265,  g. 


N. 


Newness  of  spirit,  Mhat  meant  by 
it,  3 1 4,  r". 


454 


Index. 


Not  named  or  known,  what  it  sig- 
nifies, 105,  c. 

O. 

Offence,   how   the    law    entered, 

that  the  offence  might  abound, 

299,  b. 

Offended,  (Roni.  xiv.)  what  it 
means,  375,  m. 

One  God,  (Rom.  iii.  30)  how  to 
be  understood,  278,  d. 

(Gal.  iii.)  the  meaning 

of  the  expression,  but  God  is 
one,  50,  e. 

Open  face,  (2  Cor.  iii.  18)  what 
it  means,  201,  t. 

P. 

Passing  sins  over,  how  God  is 
said  to  do  this,  277,  w. 

Paul,  his  epistle  to  the  Galatians 
explained,  27 

the  general  design  of  this 

epistle  shown,  29 

how  said  to  be  an  apostle  not 

of  men,  nor  by  men,  ibid. 

how  he  was  said  not  to  please 

men,  33,  d. 

went  into  Arabia  immedi- 
ately after  his  conversion,  35,e. 

his  first  epistle  to  the  Co- 
rinthians explained,         75,  &c. 

his  second  epistle  to  the  Co- 
rinthians explained,       185,  &c. 

his  epistle  to  the  Romans  ex- 
plained, and  its  general  scope, 
247,  &c. 

his  wisdom  in  treating  the 

unbelieHng  Jews,  255,  &c, 

what  he  means  by  my  Go- 
spel, 266,  h. 

his  epistle  to  the  Ephesians 

explained,  389,  &c. 

taught  the  expiration  of  the 

law  more  than  the  other  apostles, 
391,  &c. 
is  wont  to  join  himself  with 


the  believing  Gentiles  in  speak- 
ing to  them,  396,  b. 
Perfect,  (1  Cor.  ii.)  how  to  be  un- 
derstood, 87,  a. 


Phoebe,  why  she  is  called  a  suc- 
courer  of  many,  382,  b. 

Power,  what  the  phrase  brought 
under  power,  (1  Cor.  vi.)  refers 
to,  109,  p. 

Pray  with  the  understanding,  what 
it  means,  161,  g. 

Praying  and  prophesying,  how  to 
be  understood,  137,(3). 

Present  evil  world,  (Gal.  i.)  what 
is  meant  by  it,  30,  e. 

Princes  of  this  world,  how  to  be 
understood,  87,  c. 

Principalities,  powers,  &c.  signify 

persons  vested  with  authority, 

428,  q. 

Prophesying,  ( 1  Cor.  xi.)  the  no- 
tion of  it,  138,(5). 

Proportion  of  faith,  what  it  signi- 
fies, 363,  h. 

Put  on  Christ,  the  meaning  of  that 
expression,  53,  b. 

Q. 

Quicken  your  mortal  bodies,  this 
phrase  "largely  explained,  328,  f. 

Quickened,  how  far  Christians  are 
so,  412,  u. 


R. 


Redemption,  how  expounded  by 
the  author,  276,  r. 

Reprobate  mind,  what  it  signifies, 
260,  s. 

Resurrection  of  the  dead,  (1  Cor. 
xv.)howtobeunderstood,172,  k. 

Revellings,  what  they  were,  66,  h. 

Right  hand  of  fellowship,  what  it 
signifies,  41,  a. 

Righteousness  often  taken  for  libe- 
rality, 221,  i. 

of  the   law,   this 

phrase  largely  explained,  267,  r, 

■ of  God,  what   is 

meant  by  it,  257,  d. 


Rose  up  to  play,  (1  Cor.  x.)  what 
it  refers  to,  131,  d. 

Running,  what  it  means  and  al- 
ludes t(i,  37,  a. 


Index. 


455 


S. 


Sanctified  in  Christ  Jesus,  what  it 
means,  109,  m. 

Saved,  (Rom.  xi.)  what  it  means, 
257,  r. 

(Ephes.  ii.)  the  import  of 

it,  413,  z. 

Scribe,  (1  Cor.  i.)  what,  and  why 
mentioned  by  the  apostle,  8 1 ,  a. 

Sealed, (2  Cor.  i.)  what  it  signifies, 
192,0. 

Secular  times,  what  St.  Paul  means 
by  that  phrase,  385,  k. 

Seemed  to  be  somewhat,  (Gal.  ii.) 
how  to  be  understood,        39,  b. 

Set  forth  last,  (1  Cor.  iv.)  what  it 
alludes  to,  1 00,  r. 

Simplicity  that  is  in  Christ,  ex- 
plained, 228,  b. 

Sin  not  imputed,  (Rom.  v.)  what  it 
imports.  293,  b. 

what  it  is  to  serve  sin,  303,  d. 

how  it  has  no  dominion  over 

Christians,  305,  m. 

what  meant  by  its  being  ex- 
ceeding sinful,  318,  g. 

how   it  is    condemned  in  the 

flesh,  325,  o. 

Sinners,  (Gal.  ii.  17)  means  un- 
justified sinners,  43,  a. 

So  let  him  eat,  how  to  be  under- 
stood, 145,  f. 

Sovereignty  of  God's  justice,  in 
casting  off  the  Jews,      341,  w. 

Speaking  unknown  tongues,  why 
the  apostles  insisted  on  it,  in 
writingtotheCorinthiaus,163,o. 

Spirit,  the  Gospel  usually  called  so 
by  St.  Paul,  62,  d. 

Sucli  an  one,  who  St.  Paul  means 
by  it,  194,  k. 

Supper,  how  eating  one's  own  sup- 
I)er  (1  Cor.  xi,)  is  to  be  under- 
stood, 143,  a. 


Testimony  of  God,    (1    Cor.  ii.) 

what  it  signifies,  85,  a. 

Theatre,  how  St.  Paul  alludes  to  it, 

in  the  words  set  forth  last,  1 00,  r. 
Things  that  are  not,  the  imjxjrt  of 

that  expression,  83,  c. 
that  pertain  to  God,  what 

this  phrase  signifies,  379,  b. 
Time  is  short,  what  it  may  refer 

to,  118,1. 

Truth  of  the  Gospel,  (Galat.  ii.) 

what  it  signifies,  42,  a. 

V. 

V'essel  to  honour,  meaning  of  it, 

342,  X. 

Virgin,  (1  Cor.  vii.  37)  seems  to 

signify-  a  single  state,       119,  p. 

Unbelief,  in  what  sense  charged  on 

Jews  and  Gentiles,  358,  x. 

Uilclothed,  and   clothed   upon,  (2 

Cor.   V.   4)    what    thev    mean, 

206,  f. 

W. 

Wages  of  sin,  (Rom.  vi.)  what 
meant  by,  308,  w. 

Walk  not  after  the  flesh,  but  after 

the  spirit,  what  it  means,  323, 

e.  g. 

W  cakness,  the  meaning  of  through 
v,eakness,  (2  Cor.xiii.)    241,  b. 

V\  isdom  of  God  in  a  mystery, 
(1  Cor.  ii.)  how  to  be  under- 
stood, 88,  f. 

Witnesses,  what  St.  Paul  means  by 
two  or  three  witnesses,    240,  a. 

Women,  of  their  behaviour  in 
Christian  assemblies,        136,  a. 

Workmanship  of  God,  created, 
what  it  means,  416,  a. 

Works,  how  excluded  by  the  Go- 
si)el,  ■     352,  d. 


THE    END    OF    VOL.    VUI 


LONDON : 
PaiNTED    BY    THOMAS    DAVISOX,    WHITEFRIABS. 


mQ  DEFT.  AUG  18  1959 


P- 


"5R»V 


-v  iWft 


University  of  Toronto 
Library 


Acme  Library  Card  Pocket 
LOWE-MARTIN  CO.  umited 


'>j:\\ 


Hit  'nns 

"lip!" 
I  I 

if 


'  ',!; 


U  i^!  w/i; 


''■'■■'lil'H.iiiM] 


,::.:;:';!:i'u-'i^^!:,-=!iiii| 

!■.:■  i:f;>:liMli|!l'tltiM:!■'l:i!!;W".l■