port, and deliverance. So in the gospel the blessings of salvation are represented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins. Eph. ii. 1. The gospel restores to life and salvation. John iii. 36; v. 29. 40; vi. 33. 51. 53; xx. 31. Acts ii. 28. Rom. v. 18; viii. 6.— This expression, therefore, does not mean, as it is sometimes supposed, the justified by faith shall live; but it is expressive of a general principle in relation to men, that they shall be defended, preserved, made happy, not by their own merits or strength, but by confidence in God. This principle is exactly applicable to the gospel plan of salvation. Those who rely on God the Saviour shall be justified, and saved.
18. For. This word denotes that the apostle is about to give a reason for what he had just said. This verse commences the argument of the epistle, an argument designed to establish the proposition advanced in ver. 17. The proposition is, that God's plan of justification is revealed in the gospel. To show this, it was necessary to showthat all other plans had failed; and that there was need of some new plan or scheme to save men. To this he devotes this and the two following chapters. The design of this argument is, to show that men were sinners. And in order to make this out, it was necessary to show that they were under law. This was clear in regard to the Jews. They had the Scriptures; and the apostle in this chapter shows that it was equally clear in regard to the Gentiles, and then proceeds to show that both had failed of obeying the law. To sec this clearly it is necessary to add only, that there can be but tiuo ways of justification conceived of; one by obedience to law, and the other by grace. The former was the one by which Jews and (iciUilcs had sought to be justified; and if it could be shown that in this they had failed, the way was clear to show that there was need of some other plan. 1 The -wrath of God, l^yi) Qicu. The word rendered wrath properly denotes that earnest appetite, or desire by which we seek any thing, or an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph. iv. 31, "Let all bitterness, and ■wrath," &c. Col. iii. 8, "Anger, ■wrath, malice," &c. 1 Tim. ii. 8. James i. 19, But it is also often applied to God; and it is clear that when we think of the word as applicable to him, it must be divested of every thing like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of men (Job xx\. 6 — 8), he has no motive for vengeance properly so called, and it is one of the most obvious ruJes of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil. In making a revelation, it was indispensable to use words which men used; but it does not follow that when applied to God they mean precisely what they do when applied to man. When the Saviour is said (Mark iii. 5) to have looked on his disciples with anger (Greek, -wrath, the same word is here), it is not to be supposed that he had the feelings of an implacable man seeking vengeance. The nature of the feeUng is to be judged of by the character of the person. So, in this place, the word denotes the divine displeasure or indignation against sin; the divine purpose to injlict punishment. It is the opposition of the divine character against siii; and the determination of the divine mind to express that opposition in a proper way, by excluding the offender from the favours which he bestows on the righteous. It is not an unamiable, or arbitrary principle of conduct. We all admire the character of a father who is opposed to disorder, and vice, and disobedience in his family, and who expresses his opposition in a proper way. We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the laws. And the more he is opposed to vice and crime, the more we admire his character and his laws; and why shall we be not equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express it in the proper way for the sake of preserving order and promoting peace 1 The word divine displeasure or indignation, therefore, expresses the meaning of this phrase. See Matt. iii. 7. Luke iii. 7; xxi. 23. John iii. 36. Rom. ii. 5. 8; iii. 5; iv. 15; v. 9; ix. 22; xii. 19; xiii. 4,.5. Eph. ii. 3; v. 6. 1 Thess. i. 10; ii. 16, &c. The word occurs thirty-five times in the New Testament, t I^ revealed. That is, revealed to the Jews by their law; and to the Gentiles in their reason, and conscience, as the apostle proceeds to show. % From heaven. This expression I take to mean simply that the divine displeasure against sin is made known by a divine appointment; by an arrangement of events, communications, and arguments, which evince that they have had their origin in heaven; or are divine. How this is, Paul proceeds to state, in the works of creation, and in the law which the Hebrews had. A variety of meanings have been given to this expression, but this seems the most satisfactory. It does not mean that the wrath -will be sent from heaven; or that the heavens declare his wrath; or that the heavenly bodies are proofs of his wrath against sin; or that Christ, the executioner of wrath, will be manifest from heaven (Origen, Cyrill, Beza, &c.); or that it is from God -who is in heaven; but that it is by an arrangement which shows that it had its origin in heaven, or has proofs that it is divine. 1 Against all ungodliness. This word properly means impiety towards God, or neglect of the worship and honour due to him. aa-i&uiiv. It refers to the fact that men had failed to honour the true God, and had paid to idols the homage which was due to him. Multitudes also in every age refuse to honour him, and neglect his worship, though they are not idolaters. Many men suppose that if they do not neglect their duty to their fellow-men, if they are honest and upright in their dealings, they are not guilty, even though they are not righteous, or do not do their duty to God; as though it were a less crime to dishonour God than man; and as though it were innocence to neglect and disobey our Maker and Redeemer. The apostle here shows that the wrath of God is as really revealed against the neglect of God as it is against positive iniquity; and that this is an offence of so much consequence as to be placed first, and as deserving the divine indignation more than the neglect of our duties towards men. Comp. Rom. xi. 26. 2 Tim. ii. IG. Titus ii. 12. Jude 15. 18. Tlie word does not elsewhere occur in the New Testament, t Unrighteousness of men. Unrighteousness, or iniquity towards men. All offences against our neighbour, our parents, our country, &c. The word ungodliness includes all crimes against God; this, all crimes against our fellowmen. The two words express that which comprehends the violation of all the commands of God; " Thou shalt love the Lord thy God, &c. and thy neighbour as thyself." Matt, xxii. 37 — 40. The wrath of God is thus revealed against all human wickedness. 1 ]Vho hold the truth. Who keef) hack, or restrain the truth. 'I'ho word translated hold here, sometimes means to maintain, to keep, to observe (1 Cor. vii.,30. 2 Cor. vi. 12); but it also means to hold back, to detain, to lander. Jjuke iv. 42, " The people sought him (Jesus), and came to him, and stayed him." (Greek, the same as here.) Philemon l.*], "Whom I would have retained with me," &c. 2 'J'hess. ii. 0, " And now ye know what ivith/toldcth,'" &c. In this place it means also that they held back, or restrained the truth, by their wickedness. ^ 'J'he truth. The truth of (iod, in whatever way made known, and particularly, as the apostle goes on to say, that which is made known by the light of nature. The truth pertaining to his perfections, his law, &c. They hold it back, or restrain its influence. ^ ^« unrighteousness. Or rather, by their iniquity. Their ifickedness is the cause why the truth had had so little progress ajnong them, and had exerted so little influence. This was done by their yielding to corrupt passions and propensities, and by their being therefore unwilling to retain the knowledge of a pure and holy God, who is opposed to such deeds, and who will punish them. As they were determined to practise iniquity, they chose to exclude the knowledge of a pure God, and to worship impure idols, by which they might give a sanction to their lusts. Their vice and tendency to iniquity was, therefore, the reason why they had so little knowledge of a holy God; and by the love of this, they held back the truth from making })rogress, and becoming diffused among them.
The same thing is substantially true now. Men hold back or resist the truth of the gospel by their sins in the following ways. (1.) Men of influence and wealth employ both, in directly opposing the gospel. (2.) Men directly resist the doctrines of religion, since they know they could not hold to those doctrines without abandoning their sins. (,3.) Men who resolve to live in sin, of course, resist the gospel, and endeavour to prevent its influence. (4.) Pride, and vanity, and the love of the world also resist the gospel, and oppose its advances. (.3.) Unlawful business — business that begins in evil, and progresses, and ends in evil — has this tendency to hold back the gospel. fSuch is the effect of the trafiic in ardent spirits, in ihe slave-trade, &c. They begin in the love of money, the root of all evil (1 Tim. vi. 10); they progress in the tears and sorrows of the widow, the orjjhan, the wife, the sister, or the child; and they end in the deep damnation of multitudes in the world to come. Perhaps there has been nothing that has so much held back the influence of truth, and of the
ungodliness, and unrighteousness of men, who hold the truth in unrighteousness:
19 Because that which may
gospel, as indulgence in the vice of intemperance, and traffic in liquid fire. (6.) Indulgence in vice, or wickedness of any kind, holds back the truth of God. Men who are resolved to indulge their passions xvill not yield themselves to this truth. And hence all the wicked, the proud, and vain, and worldly are responsible, not only for their own sins directly, but for hindering, by their example and their crimes, the effect of religion on others. They are answerable for standing in the way of God and his truth; and for opposing- him in the benevolent design of doing good to all men. There is nothing that prevents the universal spread and influence of truth but sin. And men of wickedness are answerable for all the ignorance and wo which arc spread over the community, and which have extended themselves over the world.
19. Because. The apostle proceeds to show hoiu it was that the heathen hindered the truth by their iniquity. This he does by showing that the truth might be known by the works of creation; and that nothing but their iniquity prevented it. ^ That -which may be knoivn of God. That which is knoivable concerning God. The expression implies that there may be many things concerning God which cannot be known. But there are also many things which may be ascertained. Such are his existence, and many of his attributes, his power, and wisdom, and justice, &c. The object of the apostle was not to say that every thing pertaining to God could be known by them, or that they could have as clear a view of him as if they had possessed a revelation. We must interpret the expression according to the object whicli he had in view. That was to show that so much might be known of
be known of God is manifest in * them; for " God hath shewed it unto them.
20 For the invisible things of
God as to prove that they had no excuse for their crimes; or that God would be just in punishing them for their deeds. For this it was needful only that his existence and his justice, or his determination to punish sin, should be known; and this, the apostle affirms, -was known among them, and had been from the creation of the world. This expression, therefore, is not to be pressed as implying that they knew all that could be known about God, or that they knew as much as they who had a revelation; but that they knew enough to prove that they had no excuse for their sins. ^ Is manifest. Is known; is understood. t In them. Among them. So the preposition in is often used. It means that they had this knowledge; or it had been communicated to them. The great mass of the heathen world was indeed ignorant of the true God; but their leaders, or their philosophers, had this knowledge. See Note on ver. 21. But this was not true of the mass, or body of the people. Still it was true that this knowledge was in the possession of man, or was among the pagan world, and would have spread, had it not been for the love of sin. ^ God hath showed it to them. Comp. John i. 9. He had endowed them with reason and conscience (ch. ii. 14, 15); he had made them capable of seeing and investigating his works; he had spread before them the proofs of his wisdom, and goodness, and power, and had thus given them the means of learning his perfections and will.
20. For the invisible things of him. The expression " his invisible things" refers to those things which cannot be perceived by the senses. It does not imply that there are any things pertaining to the divine character which 7nay be seen by the eye; but that understood by the things " that there are things which may be known of him, though not discoverable by the eye. We judge of the objects around us by the senses, the sight, the touch, the ear, &c. Paul affirms, that though we cannot judge thus of God, yet there is a way by v.'hich we may come to the knowledge of him. What he means by the invisible things of God he specifies at the close of the verse, his eternal power and Godhead. The affirmation extends only to that; and the argument implies that that ^vas enough to leave them without any excuse for their sins. •[[ From the creation of the ivorld. The word creation may either mean the act of creating, or more commonly it means the tiling created, the world, the universe. In this sense it is commonly used in the New Testament. Comp. Mark x. 6; xiii. 19; xvi. 5. Rom. i. 25. 2 Cor. v. 17. Gal. vi. 15. Col. i. 15. 23. Heb.iv. 13; ix. 11. 1 Pet. ii. 13. 2 Pet. iii. 4. Rev. iii. 14. The word " from" may mean since, or it may denote by means of. And the expression here may denote that, as an historical fact, God has been known since the act of creation; or it may denote that he is known bi/ means of the material universe which he has formed. The latter is doubtless the true meaning. For, (1.) This is the common meaning of the word creation; and, (2.) This accords with the design of the argument. It is not to state an historical fact, but to show that they had the means of knowing their duty within their reach, and wore without excuse. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded. H Are clearly seen. Are made manifest; or may be perceived. The word used here does not occur elsewhere in the New Testament. Tj Beinir un-
are made, even his eternal power and Godliead: ^ so that they are without excuse.
derstood. His perfections may be investigated, and comprehended by means of his works. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God. ^ Things that are jnade. By his works. Comp. Heb, xi. 3. This means, not by the original act of creation, but by the continual operations of God in his Providence, by his doings, 7rod[X'xai, by what he is continually producing and accomplishing in the displays of his power and goodness in the heavens and the earth. What they were capable of understanding, he immediately adds, and shows that he did not intend to affirm that every thing could be known of God by his works; but so much as to free them from excuse for their sins. \ His eternal power. Here are two things implied. ( 1.) That the universe contains an exhibition of his power, or a display of that attribute which we call omnipotence; and, (2.) That this power has existed from eternity, and of course implies an eternal existence in God. It does not mean that this power has been exerted or put forth from eternity, for the very idea of creation supposes that it had not, but that there is proof, in the works of creation, of power which must have existed from eternity, or have belonged to an eternal being. The proof of this was clear, even to the heathen, with their imperfect views of creation and of astronomy. Comp. Ps. xix. The majesty and grandeur of the heavens would strike their eye, and be full demonstration that tliey were the work of an infinitely great and glorious God. But to us, under the full blaze of modern science, with our knowledge of the magnitude, and distances, and revolutions of the heavenly bodies, the proof of this fiower is much more grand and impressive, fl'e may apply the remark of the apostle to the present state of the science, and his language will cover all the ground, and the proof to human view is continually rising of the amazing povv'er of God, by every new discovery in science, and especially in astronomy. Those who wish to see this subject presented in a most impressive view, may find it done in Chalraer's Astronomical Discourses, and in Dick's Christian Philosopher. Equally clear is the proof that this power must have been eternal. If it had not always existed, it could in no way have been produced. But it is not to be supposed that it was ahvays exerted, any more than it is that God noxo puts forth all the power that he can, or than that ive constantly put forth all the power which we pos- j ses3. God's power was called forth at the creation. He shoived his omnipotence; and gave, by that one great I act, eternal demonstration that he was j almighty; and we may survey the | tjroof of that, as clearly as if we had [ seen the operation of his hand there. [ The proof is not weakened because we '• do not see the process of creation con- i stantly going on. It is rather augmented I by the fact that he sustains all things, ' and controls continually the vast masses: of matter in the material worlds. f Godhead. His deity; divinity; di- j vine nature, or essence. The word is ' not elsewhere used in the New Testa- ' ment. Its meaning cannot therefore be fixed by any parallel passages. It proves the truth that the supremacy, or supreme divinity of God, was exhibited in the works of creation, or that j he was exalted above all creatures and | things. It would not be proper, however, to press this word as implying that all that we know of God by revelation was known to the heathen; but that so much was known as to show his supremacy; his right to their homage; and of course the folly and wickedness of idolatry. This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted, t So that they are -without excuse. God has given them so clear evidence of his existence and claims, that they have no excuse for their idolatry, and for hindering the truth by their iniquity. It is implied here that in order that men should be responsible, they should have the means of knowledge; and that he does not judge them when their ignorance is involuntarj-, and the means of knowing the truth have not been communicated. But where men have these means wdthin their reach, and will not avail themselves of them, all excuse is taken away. This was the case with the Gentile world. They had the means of knowing so much of God, as to show the folly of worshipping dumb idols. Comp. Isa. xliv. 8—20. They had also traditions respecting his perfections; and they could not plead for their crimes and folly that they had no means of knowing him. If this was true of the pagan world then, hov;^ much more is it true of the world now 1 And especially how true and fearful is this, respecting that great multitude in Christian lands who have the Bible, and who never read it; who are within the reach of the sanctuary, and never enter it; who are admonished by friends, and by the providences of God, and who regard it not; and who look upon the heavens, and even yet see no proof of the eternal power and Godhead of him who made them all! Nay, there are those who are apprized of the discoveries of modern astronomy, and who yet do not seem to reflect that all these glories are proof of the existence of an eternal God; and who live in ignorance of religion as really as the heathen, and in crimes as decided and malignant as disgraced the darkest ages of the world. For such there is no excuse, or shadow of excuse, to be offered in the day of doom. And there is no fact more melancholy in our history, and no one thing that more proves the stupidity o^ men, than this sad forgetful ness of Him that made the heavens, even amid all the
21 Because that, when they knew God, they glorified him
not as God, neither were thankful, but became vain" in their
wonders and glories that have come fresh from the hand of God, and that every where speak his praise.
21. Because that. The apostle here is showing that it was right to condemn men for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart. '\ Whe7i they knew God. Greek, kiioiving God. That is, they had an acquaintance with the existence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had travelled extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual System, and by Bishop Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the jieople. It was confined to the philosophers; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked that " the philosophers regarded all the popular superstitions as equally false; the common people as equally true; and the politicians as equally useful." This was probal)ly a correct account of the prevalent feelings among the ancients. A single extract from Cicero (de Natura Deorum, lib. ii. c. 6) will show that they had the knowledge of one God. " There is some-
thing in the nature of things, which the mind of man, which reason, which human power cannot elTcct; and certainly that whicli produces this must be bettor than man. What can this Im called but God?" Again (c. "Z), " What can be so plain and manifest, when we look at heaven, and contemplate heavenly things, as that there is some divinity of most excellent mind, by which these things are
governed 1" *(, They glorified him not as God. They did not honour him as God. This was the true source of their abominations. To glorify him as God is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, &c. As they were not inclined to do this, so they were given over to their own vain and wicked desires. Sinners are not willing to give honour to God as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honour God as God — to reverence, love, and obey him, would effectually restrain men from sin. 1 jK'either ivere thankful. The obligation to be thankful to God for his mercies, for the goodness which we experience, is plain and obvious. Thus we judge of favours received of our fellow-men. The apostle here clearly regards this unwillingness to render gratitude to God iox his ■ mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following. (1.) The effect of ingratitude is to render the heart hard and insensible. (2.) Men seek lo forget the Being to whom they are unwilling to exercise gratitude. (3.) To do this, they fix their alfections on other things; and hence the heathen expressed their gratitude not to God, but to the sun, and moon, and stars, «Scc., the mediums by which God bestows his favours on men. And we may hero learn that an unwillingness lo thank God for his mercies is one of the most certain causes of alienation and hardness of heart ^ lint became vain. To become vain, with us, means to be elated, or or self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous in their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind farther and farther from the truth respecting God, Tl Imag-inations. This word means properly thoughts, then reasonings, and also disputations. Perhaps our word, speculations, would convey its meaning here. It implies that they were unwilling to honour (jod, and being unwilling to honour him, tliey commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive. Tf And their foolish heart. The word heart is not unfrequen'ily used to denote the mind, or the understan Hng. We apply it to denote the affections. But such was not its common use among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place. See Eph. i. 18. Rom. ii. 15. 2 Cor. iv. 6. 2 Pet. i. 19. The word foolish means literally that which is without understanding. Matt. XV. 16. t Was darkened. Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is, (1.) That men had the knowledge of God. (2.) That they refused to honour him when they knew him, and were opposed to his character and government. (3.) That they were ungrateful. (4.) That they then began to doubt, to reason, to speculate, and wandered far into darkness. This D
23 And changed the glory of the uncorruptible God into an
is substantially the process by which men wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then " find no end in wandering mazes lost," and tink into the depths of heresy and of sin.
22. Professing themselves to be wise. This was the common boast of the philosophers of antiquity. The very word by which they chose to be called, philosophers, means literally lovers of ivisdom. That it was their boast that they were wise, is well known. Comp. ch. i. 14. I Cor. i. 19, 20, 21, 22; iii. 19. 2 Cor. xi. 19. Tl They became fools. Comp. Jer. viii. 8, 9. They became really foolish in their opinions and conduct. There is something particularly pungent and cutting in this remark, and as true as it is pungent. In what way they evinced their folly, Paul proceeds immediately to state. Sinners of all kinds are frequently spoken of as fools in the Scriptures. In the sense in which it is thus used, the word is applied to them as void of understanding or moral sense; as idolaters, and as wicked. Ps. xiv. 1. Prov. xxvi. 4; i. 17. 22; xiv. 8, 9. The senses in which this word here is applied to the heathen are, (1.) That their speculations and doctrines were senseless; and (2.) That their conduct was corrupt.
23. A?id changed. This does not mean that they literally transmuted God himself; but that in their views they exchanged him; or they changed, him as an object of worship for idols. They produced, of course, no real change in the glory of the infinite God, but the change was in themselves. They forsook him of whom they had knowledge (ver. 21), and offered tho homage which was due to him, to idols, ^ The glory. The majesty, the honour.
image " like to corruptible man, and to birds, and four-footed
&c. This word stands opposed here to the degrading nature of their worship. Instead of adoring a Being clothed with majesty and honour, they bowed down to reptiles, &c. They exchanged a gloriotts object of worship for that which was degrading and humihating. The glory of God, in such places as this, means his essential honour, his majesty, the concentration and expression of his perfections, as the glory of the sun (1 Cor. xv. 41) means his shining, or his splendour. Comp. Jer. ii. 11, and Ps. cvi. 20. ^ The itncorriiptihle God. The word iincorrtiptiblc is here applied to God in opposition to mari. God is unchanging, indestructible, immortal. The word conveys also the idea that God is eternal. As he is incorruptible, he is the proper object of worship. In all the changes of life, man may come to him, assured that he is the same. When man decays by age or infirmities, he may come to God, assured that he undergoes no such change, but is the same yesterday, to-day, and for ever. Comp. 1 Tim. i. 17. t hito an image. An image is a representation or likeness of any thing, whether made by painting, or from wood, stone, &c. Thus the word is applied to idols, as being images or representations of heavenly objects. 2 Chron. xxxiii. 7. Dan. iii. 1. Rev. xi. 4, &c. See instances of this among the.lews described in Isa. xl. 18 — 26, and Ezek. viii. 10. % To corruptible man. This stands opposed to the incorruptible God. Many of the images or idols of the ancients were in the forms of men and women. Many of their gods were heroes and benefactors, who were deified, and to whom temples, altars, and statues were erected. Such were Jupiter, and Hercules, and Romulus, &c. The worship of these heroes thus constituted no small part of their idolatry, and their images would be of course representations of them in hu- man form. It was proof of great degradation, that they thus adored mert with like passions as themselves; and attempted to displace the true God from the throne, and to substitute in his place an idol in the likeness of men. 1 Jlnd to birds. The ibis was adored with peculiar reverence among the Egyptians, on account of the great benefits resulting from its destroying the serpents which, but for this, would have overrun the country. The haivk was also adored in Egj'pt, and the eagle at Rome. As one great principle of pagan idolatry was to adore all objects from which important benefits wore derived, it is probable that all birds would come in for a share of pagan worship, that rendered service in the destruction of noxious animals. If And four-footed beasts. Thus the ox, under the name apis, was adored in Egypt; and even the dog and the monkey. In imitation of the Egyptian ox, the children of Israel made their golden calf, Ex. xxii. 4. At this day, two of the most sacred objects of worship in Hindoostan are the cow and the monkey. ^.'Ind creeping things. Reptiles. " Animals that have no feet, or such short ones that they seem to creep or crawl on the ground." ( Calmet.) Lizards, serpents, &c. come under this descrijition. The crocodile in Egypt was an object of adoration, and even the serpent. So late as tho second century of the Christian era, there was a sect in Egypt, called Ophites from their worshipping a serpent, and who even claimed to bo Christians. (Murdock's Mosheim, vol. i. p. 180, IHl.) There was scarcely an object, animal or vegetable, which the Egyptians did not adore. Thus tho leek', the ojiion, &c. were objects of worship, and men bowed down and paid adoration to the sun and moon, to animals, to vt>gclal)les, and to reptiles. Egypt was the source of the views of religion that pervaded other nations.
them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: and hence their worship partook of the same wretched and degrading character. (See Leiand's '• Advantage and Necessity of Revelation.")
24. Wherefore. That is, because they were unwilling to retain him in their knowledge, and chose to worship idols. Here is traced the practical tendency of heathenism; not as an innocent and harmless system, but as resulting in the most gross and shameless acts of depravity, t Goc/ gave them up. He abandoned them, or he ceased to restrain them, and suttered them to act out their sentiments, and to manifest them in their life. This does not imply that he exerted any positive influence in inducing them to sin, any more than it would if we should seek, by argument and entreaty, to restrain a headstrong youth, and when neither would prevail, should leave him to act out his propensities, and to go as he chose to ruin. It is implied in this, (1.) That the tendency of nia?i was to these sins; (2.) That the tendency of idolatry was to promote them; and (3.) That all that was needful, in order tliat men should commit them, was for God to leave him to follow the devices and desires of his own heart. Comp. Ps. Ixxxi. 13. 2 Thess. ii. 10. 12. ^ To uncleanness. To impurity, or moral defilement; particularly to those impurities which he proceeds to specify, ver. 26, &c. ^ Through the lusts of their oivn hearts. Or, in consequence of their own evil and depraved passions and desires. He left them to act out, or manifest, their depraved affections and inclinations. ^ To dishonour. To disgrace, ver. 26, 27. 1 Bet-ween themselves. Among themselves; or mutuall}'. They did it by unlawful and impure connexions with one another.
25 Who changed the truth of God " into a lie, and worshipped and served the creature more *
This is a repetition of the declaration in ver. 23, in another form. The phrase, " the truth of God" is a Hebrew phrase, meaning the true God. In such a case, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the trtie God in opposition to idols, which are called false gods. There is but one real or true God, and all others are false. ^ Into a lie. Into idols, or false gods. Idols are not unfrequenlly called fdsehood and lies, because they are not true representations of God. Jer. xiii. 25. Isa. xxviii. 15. Jer. X. 14. Ps. xl. 4. ^ T/ie creature. Created things, as the sun. moon, animals, &c. ^ Jl'ho is blessed for ever. It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See Rom. ix. 5. 2 Cor. xi. 31. Gal. i. 5. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reverence. " The Mahometans also borrowed this custom from the Jews, and practise it to a great extent. Tholuck mentions an Arabic manuscript in the library at Berlin which contains an account of heresies in respect to Islamism, and as often as the writer has occasion to mention the nam^ of a new heretical sect, he adds, ' God be exalted above all which they say.' " {Stiiart.) ^ Amen. This is a Hebrew word denoting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said; or his strong wish that what he had said might be — that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calcu-
2G For this cause God gave them up unto vile " airections: for even llieir women did change
lated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he ] never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an i unholy familiarity and irreverence in regard to the sacred name of the Most | High. Comp. Ex. xx. 7. j
26. For this cause. On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters. In the previous verses he had stated their speculative belief. Ho now proceeds to show its practical iniluenccs on their conduct. 1 Vile affections. Disgraceful pa>sions or desires. That is, to those which arc immediately specified. The great object of the apostle here, it will be remembered, is to shew the Btate of the heathen world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and degrading which can be charged on man. IJut this is not the fault of the apostle. If they existed, it was necessary for him to charge then» on the ]);igan world. His argument would not be complete without it. The shame is not in specifijinfr them, but iti tlieir existence; not in the apostle, but in those who practised them, and imposed on him the necessity of accusing them of these enormous olfences. It may be further remarked, that the mere fact of his charging tbem with these sins is strong presumj'livc procif of their being practised. If they did not exist, the natural use into that which is against nature:
27 And likwise also the men, leaving the natural use of the women, burned in their lust one
it would be easy for them to deny it, and put him to the proof of it. No man would venture charges like these without evidence; and the presumption is, that these things were known and practised without shame. But this is not all. There is still abundant proof on record in the writings of the heathen themselves, that these crimes were known and extensively practised. ^ For eveti their luomen, &c. Evidence of the shameful and disgraceful fact here charged on the women is abundant in the Greek and Roman writers. Procf may be seen, which it would not be proper to specify, in the lexicons, under the words t^z/Sj?, oKio-^-.v, and irct/^/j-Tiif. See also Seneca, cpis. 95. Martial, epis. i. 90. Tholuck on the State of the heathen World, in the Biblical Repository, vol. ii. Lucian, Dial. Meretric. v. and Tertullian de Pallio.
27. Aiid like-vise the inert, &c. The sin which is here specified is that which was the shameful sin of Sodom, and which from that has been called sodomy. It would scarcely be credible that man had been guilty of a crime so base and so degrading, unless there was ample and full testimony to it. Perhaps there is no sin which so deeply shows the depravity of man as this; none which would so Ti\\xr\\ induce one " to hang his head, an<l blush to think himself a man." And yet the evidence that the apostle did not bring a railiiiqaccusation against the heathen world; that he did not advance a charge which was unfounded, is too painfully clear. It has been indeed a matter of controversy whether pirdcrastry, or the love of boys, among the ancients was not a pure and h;iriuless love, but the evi- 1 dencc is against it. (See this discussed! in Dr. Lcland's Advantage and Nccce-
toward another; men with men working that which is unseemly, and receiving in themselves that
sity of Revelation, vol. i. 49 — 56.) The crime with which the apostle charges the Gentiles here was by no means confined to the loxver classes of the people. It doubtless pervaded all classes, and we have distinct specifications of its existence in a great number of cases. Even Virgil speaks of the attachment of Cory don to Alexis, without seeming to feel the necessity of a blush for it. Maximus Tyrius (Diss. 10) says that in the time of Socrates, this vice was common among the Greeks; and is at pains to vindicate Socrates from it as almost a solitary exception. Cicero (Tuscul. Ques. iv, 34) says, that " Dicearchus had accused Plato of it, and probably not urijust/y." He also says (Tuscul. Q. iv. 33), that the practice was common among the Greeks, and that their poets and great men, and even their harned men imd philosophers, not only practised, but gloried in it. And he adds, that it was the custom, not of particular cities only, but of Greece in general. (Tuscul. Ques. v. 20.) Xenophon says, that " the unnatural love of boys is so common, that in many places it is established by the public laws." He particularly alludes to Sparta. (See Leland's Advantage &;c. i. 56.) Plato says that the Cretans practised this crime, and justified themselves by the example of Jupiter and Ganymede. (Book of Laws, i.) And Aristotle says, that among the Cretans there was a law encouraging that sort of unnatural love. (Arist. Politic, b. ii. ch. 10.) Plutarch says, that this was practised at Thebes, and at Elis. He further says, that Solon, the great lawgiver of Athens, " was not proof against beautitiful boys, and had not courage to re- 1 sist the force of love." (Life of Solon.) j Diogenes Laertius says that this vice I was practised by the stoic Zeno. Among the Romans, to whom Paul was writing, this vice was no less com-; men. Cicero introduces, without any I b2
28 And even as they did not
mark of disapprobation, Cotta, a man of the first rank and genius, freely and familiarly owning to other Romans of the same quality, that this worse than beastly vice was practised by himself, and quoting the authority of ancient philosophers in vindication of it. (De Natura Deorum, b. i. ch. 28.) It appears from what Seneca says (epis. 95) that in his time it was practised openly at Rome, and without shame. He speaks of flocks and troops of boys, distinguished by their colours and nations; and says that great care was taken to train them up for this detestable employment. Those who may wish to see a further account of tlie morality in the pagan world may find it detailed in I'holuck's " Nature and moral Influence of Heathenism," in the Biblical Repository, vol. ii., and in Leland's Advantage and Necessity of the Christian Revelation. There is not the least evidence that this abominable vice was confined to Greece and Rome. If so common there, if it had the sanction even of their philosophers, it may be presumed that it was practised elsewhere, and that the sin against nature was a common crime throughout ihe heathen world. Navaratte, in his account of the empire of China (bookii. ch. 6), says that it is extremely common among the Chinese. And there is every reason to believe, that both in the old world and the new, this abominable crime is still practised. If such was the state of the pagan world, then surely the argument of the apostle is well sustained, that there was need of some other plan of salvation than was taught by the light of nature. 1 That rvhich is unseemly. That which is shameful, or disgraceful. % And receiving in themselves, &c. The meaning of this doubtless is, that the effect of such base and unnatural passions was, to enfeeble the body, to produce premature old age, disease, decay, and an early death. That this is like * to retain God in their kno\\ledp^e, God gave them over to ^ a reprobate mind, to do those things which are not convenient;
the effect of the indulgence of licentious passions, is amply proved by the history of man. The despots who practise polygamy, and keep harems in in the cast, are commonly superannuated at forty years of age; and it is well known, even in Christian countries, that the effect of licentious indulgence is to break down and destroy the constitution. How much more might this be expected to follow the practice of the vice specified in the verse under examination! God has marked the indulgence of licentious passions with his frown. Since the time of the Romans and the Greeks, as if there had not been sufficient restraints before, he has originated a new disease, which is one of the most loathsome and distressing which has ever afflicted man, and which has swept off millions of victims. But the effect on the body was not all. It tended to debase the mind; to sink man below the level of the brute; to destroy the sensibility; and to " sear the conscience as with a hot iron." The last remnant of reason and conscience, it would seem, must be extinguished in those who would indulge in this unnatural and degrading vice. See Suetonius' Ijifc of Nero, 28. 28. ^^71(1 even as they did not like, &c. This was the true source of their crimes. They did not choose to acknowledge God. It was not because they could not, but because they were displeased with (iod, and chose to forsake him, and follow their own passions and lusts. ^ To retain God, &c. To think of him, or to serve and adore him. This was the Jirst stef) in their sin. It was not that God cotiipellcd them; or that he did not give them knowledge; nor even is it said that he arbitrarily abandoned thcin as the first step; but they forsook him, and aa a consequence he gave them up to a reprobate mind. % To a reprobate mind. A mind destitute of judgment. In the Greek the same word is used here, which, in another form, occurs in the previous partof the verse, and which is translated " like." The apostle meant doubtless to retain a reference to that in this place. " As they did not approve, ij.}t:/!jiu.<rAv, or choose to retain God, &c. he gave them up to a mind disapproved, rejected, rc\)Tohate," cii'.K-.fjxv, and he means that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that, as a consequence of their headstrong passions, their determination to forget him, ho left them to a state of mind which was evil, and which he could not approve. *{ Which are not convenient. Which arc not fit or proper; which are disgraceful and shameful; to wit, those things which he proceeds to state in the remainder of the chapter. 29. Jieing- filt*'d. That is, the things which he specifies were common or abounded among them. This is a strong phrase, denoting that these things were so often practised as that it might be said they were full nf them. We have a phrase like this still, when we say of one that he is full of 7nisrhief, &.C. *j Unric^'-hteousness, aiiKiA. 'I'his is a word denoting injustice, or iniquity in general. The particular speoiliiations of the iniquity follow. T Fornication. This was w common and almost universal sin among the ancients, as it is among tho moderns, 'i'hc word denotes all illicit
\ intercourse. 'J'hat this was a com- I mon crime among the ancient heathen, I it would be easy to show, were it pro- I per, even in relation to their wisest I and most learned men. They who I wish to see ample evidence of this charge may find it in Tholuck's " Nature and moral Influence of Heathenism," in the Biblical Repository, vol. ii. p. 441 — 464. ^ Wickedness. The word used here denotes a desire of injuring' others; or, as we should express it, malice. It is that depravity and obliquity of mind which strives to produce injury on others. ( Calvin.) t C'ovetons7iess. Avarice, or the desire of obtaining thai which belongs to others. This vice is common in the world; but it would be particularly so where the other vices enumerated here abounded, and men were desirous of luxury, and the gratification of their senses. Rome was particularly desirous of the wealth of other nations, and hence its extended wars, and the various evils of rapine and conquest. ^ Licentioiisness, itiKi'X. This word denotes evil in general; rather the act of doing wrong than the desire which was expressed before by the word xvickedness. ^ Full of envy. " Pain, uneasiness, mortification or discontent, excited by another's prosperity, accompanied with some degree of hatred or malignity^ and often with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed." ( IVebster.) This passion is so common still, that it is not necessary to attempt to prove that it was common among the ancients. It seems to be natural to the human heart. It is one of the most common manifestations of wickedness, and ehows clearly the deep depravity of man. Benevolence rejoices at the happiness of others, and seeks to promote it. But envy exists almost every Vv'here, and in almost every human bosom;
1 Murder. " The taking of human life with premeditated malice by a person of a sane mind." This is necessary to constitute murder now, but the word used here denotes all manslaughter, or taking human life, except that which occurs as the punishment of crime. It is scarcely necessary to show that this was common among the Gentiles. It has prevailed in all communities, but it was particularly prevalent in Rome. It is necessary only to refer the reader to the common events in the Roman history of assassinations, deaths by poison, and the destruction of slaves But in a special manner the charge was properly alleged against them, on account of the inhuman contests of the gladiators in the amphitheatres. These were common at Rome, and constituted a favourite amusement with the people. Originally captives, slaves, and criminals were trained up for combat; but it afterwards became common for even Roman citizens to engage in these bloody combats, and Nero at one show exhibited no less than four hundred senators and six hundred knights as gladiators. The fondness for this bloody spectacle continued till the reign of Constantino the Great, the first Christian emperor, by whom ihey were abolished about six hundred years after the original institution. " Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire." Gibbon's Decline and Fall, ch. xxx. A. D. 404. As an instance of what might occur in this inhuman spectacle, we may refer to what took place on such an occasion in the reign of Probus (A. D. 281). During his triumph, near seven hundred ghdiaiors were reserved to shed each other's blood for the amusement of the Roman people. But " disdaining to shed their blood for the amusement of the populace, they killed their keepeis, broke from their place of confinement, and filled the streets of Rome with blood and confusion." Gibbon's Decline and Fall, ch. xii. With such views and with such spectacles before them, it is not wonderful that murder was regarded as a matter of little consequence, and hence this crime prevailed throughout the world. ^ Debate. Our word debate does not commonly imply evil. It denotes commonly discussion for elucidating truth; or for maintaining a proposition, as the debates in Congress, &c. But the word in the original meant also co?itention, stnfe, altercation, connected with anger and heated zeal. Rom. xiii. 13. 1 Cor. i. 11; iii. 3. 2 Cor. xii. 20. Gal. V. 20. Phil. i. 15. 1 Tim. vi. 4. Titus iii. 9. This contention and strife would, of course, follow from malice and covetousness, &c. f Deceit. This denotes frimd, falsehood, &c. That this was common is also plain. The Cretans are testified by one of the Greek poets to have been always liars. (Titus i. 12.).lu venal charges the same thing on the Romans. (Sat. iii. 41.) " What, says he, should I do at Rome? I cannot lie.^'' Intimating that if he were there, it would follow, of course, that he would be expected to be false. The same thing is still true. Writers on India tell us that the word of a Hindoo even under oath is not to be regarded; and the same thing occurs in most pagan countries, t Malignity. This word signifies here, not malignity in general, but that particular species of it which consists in misinterpreting the words or actions of others, or putting the worst construction on their conduct. \ irhisperers. Those who secretly, and in a sly manner, by hints and innuendoes, detract from others, or excite suspicion of them. It does not mean those who openly calumniate, but that more dangerous class who give hints ot" evil in others, who aflect great knowledge, and communicate the evil report under an injunction of secrecy, knowing that it will be divulged. This class of people abounds every where, and there is scarcely any one more dangerous to the peace or happiness of society.
30. Backbiters. Those who calumniate, slander, or speak ill of those who are absent. Whisperers declare secretly, and with great reserve, the sui)poscd faults of others. Backbiters proclaim them publicly and avowedly. ^ Haters
despiteful; proud, boasters, inventors of evil things, disobedient to parents.
of God. There is no charge which can be brought against men more severe than this. It is the highest possible crime; yet it is a charge which the conduct of men will abundantly justify, and the truth of which all those experience who are brought to see their true character. To an awakened sinner there is often nothing more plain and painful than that he is a hater of God. His heart rises up against Him, and his law, and his plan of saving men; and he deeply feels that nothing can subdue this but the mighty power of the Holy One. This is a charge which is not unfrequently brought against men in the Bible. See John vii. 7; XV. 18. 24, 25; iii. 19, 20. Surely, if this be the native character of man, then it is " far gone from original righteousness." No more striking proof of depravity could be given; and in no creed or confession of faith is there a more painful and humiliating representation given of human wickedness, than in this declaration of an inspired apostle, that men are by nature hatkrs of Goj). Ti Despiteful. This word denotes those who abuse, or treat with unkindness or disdain, those who are present, irhisperers and backbiters are those who calumniate those who are absent. ^ Proud. Pride is well understood. It is an inordinate self-esteem; an unreasonable conceit of one's superiority in talents, beauty, wealtli, accomplishments, &c. ( fl'ebster.) Of the existence of this every where, there is abundant proof. And it was particularly striking among the ancients. The sect of the Stoics was distinguished for it, and this was the general character of their philosophers. Men will be proud where they suppose none are superior; and it is only the religion that reveals a great and infinite (iod, and that teaches that al! I)lessit)gs are his gift, and that he has given us the station which we occupy, that will produce true humility. We may adJ, that the system of heathenism did not disclose the wickedness of the heart, and ihat this was a main reason why they were elevated in selfesteem. ^ Boasters. Those who arrogate to themselves that which they do not possess, and glory in it. This is closely connected with pride. A man who has an inordinate self-conceit, will not be slow to proclaim his own merits to those around him. ^ Inveiitors of evil tilings. This doubtless refers to their seeking to find out new arts or plans to practise evil; new devices to gratify their lusts and passions; new forms of luxury, and vice, &c. So intent were they on practising evil, so resolved to gratify their passions, that the mind was excited to discover new modes of gratification. In cities of luxury and vice, this has always been done. Vices change their form, men become satiated, and they are obliged to resort to some new form. The passions cease to be gratified with old forms of indulgence, and consequently men are obliged to resort to new devices to pamper their appetites, and to rekindle their dying passions to a flame. This was eminently true of ancient Rome; a place where all the arts of luxury, all the devices of passion, all the designs of splendid gratification, w'ere called forth to excite and pamper the evil passions of men. Their splendid entertainments, their games, their theatres, their sports — cruel and bloody — were little else than nev/ and ever-varying inventions of evil things to gi*atify the desires of lust and of pride, f hisobedient to parents. This expresses the idea that they did not show to parents that honour, respect, and attention which was due. This has been a crime of paganism in every age; and though among the Romans the duty of honouring parents was enjoined by the laws, yet it is not improbable that the duty was often violated, and that parents were treated with great neglect and
even contempt. " Disobedience to parents was punished by the Jewish law with death, and with the Hindoos it is attended with the loss of the child's inheritance. The ancient Greeks considered the neglect of it to be extremely impious, and attended with the most certain effects of divine vengeance. Solon ordered all persons who refused to make due provision for their parents to be punished with infamy, and the same penalty was incurred for personal violence towards them." Kent's Com-
mentaries on American Law, vol. ii. p. 207. Comp. Viig..Eniad ix. 283. The feelings of pride and haughtiness would lead to disregard of parents. It might also be felt that to provide for them when aged and mfirm was a burden; and hence there would arise disregard for their wants, and probably open opposition to their wishes, as being the demands of petulance and age. It has been one characteristic of heathenism every where, that it leaves children to treat their parents with neglect. Among the Sandwich islanders it was customary, when a parent was old, infirm, and sick beyond the hope of recovery, for his own children to buiy him alive; and it has been the common custom in India for children to leave their aged parents to perish on the banks of the Ganges.
31. JJ'it/iovt understanding: Inconsiderate, or foolish. See ver. 21, 22. ^ Covenant breafcers. Perfidious; false to their contracts. \ IVitiioui natural affection. This expression denotes the w ant of affectionate regard towards their children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and established wickedness. And yet the apostle charges on the heathen generally the want of this aflbction. He doubtless refers here to the practice so common among heathens of exposins:- their children, or putting them to death. This crime, so abhorrent to all the feehngs of humanity, was common among the heathen, and is still. The Canaanites, \vc are told (Ps. cvi. 37, S8), "sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and their daughters, whom they sacrificed unto the idols of Canaan." Manasseh among the Jews imitated their example, and introduced the horrid custom of sacrificing children to Moloch, and set the example by offering his own. 2 Chron. xxxiii. 6. Among the ancient Persians it was a common custom to bury children alive. In most of the Grecian states, infanticide was. not merely permitted, but actually enforced by law. The Spartan lawgiver expressly ordained that every child that was born should be examined by the ancient men of the tribe, and that if found weak or deformed, should be thrown into a deep cavern at the foot of Mount Taygetus. Aristotle, in his work on govcnmient, enjoins the exposure of children that are naturally feeble and deformed, in order to prevent an excess of population. 13 ut among all the nations of antiquity, the Komans were the most unrelenting in their treatment of infants. Komulus obliged the citizens to bring up a// their male children, and the fldest of t!ic females, proof that the others were to be destroyed. The Koman father had an absolute right over the life of his child, and we have abundant {)roof that that right was often exercised. Romulus expressly authorized the destruction of all children that were deformed, only requiring the parents to exhibit them to their five nearest neighbours, and to obtain their consent to their deatli. The law of the Twi'hc 'J'ables, enaeted in the:3Ulst year of Rome, sanctioned the same barbarous practice. Minucius Felix thus describes the barbarity of the Romans in tliis respect: "I see you exposing your infants to wild beasts and birds, or (Strangling them after the most miserable manner." (ch. xxx.) Pliny the elder defends the right of parents to destroy their children, upon the ground of its being necessary in order to preserve the population within proper bounds. Tertullian, in his apology, expresses himself boldly on this sub-
ject. " How many of you (addressing himself to the Koman people, and to the governors of cities and provinces) might I deservedly charge with infant murder; and not only so, but among the dilTerent kinds of death, for choosing some of the crudest for their own children, such as drowning, or starving with cold or hunger, or exposing to the mercy of dogs; dying by the sword being too sweet a death for children."
Nor was this practice arrested in the Koman government until the time of Constantine, the first Christian prince. The Phenicians and Carfhagenians were in the habit of sacrificing infants to the gods. It may be added that the crime is no less common among modern pagan nations. No less than 9000 children are exposed in Pekin in China, annually. Persons are employed by the police to go through the city with carts every morning to pick up all the children that may have been thrown out during the night. The bodies are carried to a common pit without the walls of the city, into which all, whether dead or living; are promiscuously thrown. (Barrow's Travels in China, p. 113, Am. ed.) Among the Hindoos the practice is perhaps still more connnon. In the provinces of Cutch and Cuzcrat alone the number of infantile murders amounted, according to the lowest calculation in 1807, to 3000 annually; according to another calculation, to 30,000. Females are almost the only victims. (Buchanan's Kesearches in Asia, Eng. ed. p. 19. Ward's View of the Hindoos.) In Otahcite, previously to the conversion of the people to Christianity, it was estimated that at least tivo-thivds of the children were destroyed. (Turnbull's Voyage round the World in 1800, 2, 3, and 4.) The natives of New South Wales
32 Who knowing the judgment of God, that they which commit such things are worthy
were in the habit of burying the child with its mother, if it should happen to die. (Collins' Account of the Colony of New South Wales, p. 124, 125.) Among the Hottentots, infanticide is a common crime. " The altars of the J^Iexicans were continually drenched in the blood of infants." In Peru, no less than two hundred infants were sacrificed on occasion of the coronation of the Inca. The authority for these melancholy statements may be seen in Beck's Medical Jurisprudence, vol. i. 184—197, ed. 1823. See also of deatn, not only do the same, but * have pleasure in them that do them.
Robertson's History of A
ed. 1821. This is a specimen of the views and feelings of the heathen world; and the painful narrative might be continued to almost any length. After this statement, it cannot surely be deemed a groundless charge when the apostle accused them of being destitute of natural affection. ^ Implacable. 'Fhis word properly denotes those who will not be reconciled where there is a quarrel; or who pursue the offender with unyielding revenge. It denotes an unforgiving temper; and was doubtless common among the ancients, as it is among all heathen people. The aborigines of this country have given the most striking manifestation of this that the world has known. It is well known that among them, neither time nor distance will obliterate the memory of an offence; and that the avenger will pursue the offender over hills and streams, and through heat or snow, happy if he may at last, though at the expiration of years, bury the tomahawk in the head of his victim, though it may be at the expense of his own life. Sec Robertson's America, book iv. § Ixxiii. — Ixxxi. TI Unmerciful. Destitute of compassion. As a proof of this, we may remark that no provisions for the poor or the infirm were made among the heathen. The sick and the infirm were cast out, and doomed to depend on the stinted charity of individuals. Pure religion, only, opens the heart to the appeals of want; and nothing but Christianity has yet expanded the hearts of men to make public provisions for the poor, the ignorant, and the afflicted.
32. Who knoxi'ing. That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from ch. ii. 14, 15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity. ^ The ju(lg-7nent of God. The word judgment here denotes the declared sentiment of God that such things deserved death. It does not mean his inflictions, or his statutes or precepts; but it means that God thought or judged that they which did sucli things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of hi.s judgments, and his solemn purpose to inflict punishment. 1 Were -worthy of death. The word death in the Scriptures is often used to denote punishment. But it docs not mean here that these deserved capital punishment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand. See John viii. 51. Rom. V. 12— 19. 1 Have pleasure, &c. They delight in those who commit sin; and hence encourage them in it, and excite them to it. This was a grievous aggravation of the otfence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of innocence. That this was the case with the heathen there can be no doubt. Men do not commit sin often alone. They need the countenance of others. They "join hand in hand," and become confederate in iniquity. Ml social sins are of this class; and most of those which the apostle mentioned were sins of this character.
If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that there was need of some other plan of religion. And that it was true has already in part hteen seen. In the conclusion of this chapter we may make a few additional observations.
1. The charges which the apostle makes here were evidently those which were well known. He docs not even appeal to their writings, as he does on some other occasions, for proof. Comp. Titus i. 12. So well known were they, that there was no need of proof A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied.
2. They are abundantly sustained by the heathen writers themselves. This we have in part seen. In addition we may adduce the testimony of two Roman writers respecting the state of things at Rome in the time of the apostle. Livy says of the age of Augustus, in some respects the brightest period of the Roman history, " Rome has increased by her virtues until now, -when ~ve can neither bear our vices nor their rcmedij" Preface to his History. Seneca, one of the purest moralists of Rome, who died A. D. 65, says of his own time, " All
is full of criminality and vice; indeed much more of these is committed than can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily; and shame is daily more and more extinguished. Discarding respect for all that is good and sacred, lust rushes on wherever it will. Vice no longer hides itself. It stalks forth before all eyes. So public has abandoned wickedness become, and so openly docs it flame up in the minds of all, that innocence is no longer seldom, but has wholly ceased to exi.st." Seneca
do Ira, ii. 8. Further authorities of this kind could be easily given, but these will show that the apostle Paul did not speak at random when he charged them with these enormous crimes.
3. If this was the state of things, then it was clear that there was need of another plan of saving men. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined nations of antiquity; and especially that he speaks of the Romans at the very height of their power, intelligence, and splendour. The experiment whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and laborious philosophers than had arisen, the pagan world could not hope to see; more refinement and civilization than then existed, the world could not expect to behold under heathenism. At this time, when the experiment had been made for four thousand years, and when the inelHcacy of all human means, even under the most favourable circumstances, to reform mankind, had been tried, the gospel was preached to men. It disclosed another plan; and its effects were seen at once throughout the most abandoned states and cities of the ancient world.
4. If this was the state of things in the ancient heathen world, the same may be expected to be the state of heathenism still. And it is so. The account given here of ancient heathens would apply substantially still to the {)agan world. The same things have been again and again witnessed in China, and Ilindoostan, and Africa, the Sandwich Islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this; and to this day the heathen world is exhibiting substantially the same characteristics tluit it was in tbe time of Paul.
5. 'J'hcre was need of some better religion than the pagan. After all that infitlels anil deists have said of the suiliciency of natural religion, yet liero
CHAPTER H. 'J^HEREFORE thou art inexcusable, O man, whosoever thou art that judges t: for * is the sad result. This shows what man can do, and these facts will demonstrate for ever that there was need of some other reUgion than that furnished by the hght of nature.
6. The account in this chapter shows the propriety of missionary exertions. So Paul judged; and so we should judge still. If this be the state of the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not luisdom or benevolence to withhold it from them. Believing as they do. Christians are bound to send the gospel to the heathen world. It is on this principle that modern missions to the heathen are established; and if the toils of the apostles were demanded to spread the gospel, then are the labours of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim " the unsearchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the heathen world the7i would perish without the gospel, there is equal danger that the heathen world will perish now.
7. If it should be said that many of these things are practised now in nations which are called Christian, and that, therefore, the charge of the apostle that this was the effect of heathenism could not be well-founded, we may reply, (1.) That this is true, too true. But this very fact shows the deep and dreadful depravity of human nature. If such things exist in lands that have a revelation, what must have been the state of those countries that had none of its restraints and influences ^ But, (2.) These things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practised by Christians. And the effect of the
wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things.
Christian religion, so far as it has influence, is to call off men from such vices, and to make them holy and pure in their life. Let religion exert its full infinence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God.
1. Therefore. Aio. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to showthat the Jews were no less guilty than the Gentiles, and that they needed the benefit of the same salvation. This the apostle does by showing that they had greater light than the Gentiles; and yet that they did the same things. Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned; while they excused themselves on the ground that they possessed the latu and oracles of God, and were his favourite people. The apostle here affirms that they were inexcusable in their sins, that they must be condemned in the sight of God, o?i the same ground on which they condemned the Gentiles; to wit, that they had light and yet committed wickedness. If the Gentiles were without excuse (eh. i. 20) in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I suppose, refers not to any particular word in the previous chapter, or to any particular verse, but to the general considerations which were suggested by a view of the whole case. And its sense might be thus expressed. ' Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, therefore, you who are far more favoured than they, are entirely without an excuse for the same things.' *J Thou art inexcusable. This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were condemned, and were without excuse (i. 20), so were the Je-ws who condemned them without excuse on the same principle; and in a still greater degree. 1 0 man. This address is general to any man who should do this. But it is plain, from the connexion, that he means especially the Jews. The use of this word is an instance of the apostle'.^ sldll in argument. If he had openly named the.lews here, it would have been likely to have excited opposition from them. He therefore approaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he lias advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions; and then he does it in the most tender, and kind, as well as convincing manner, ver. 17, &c. *{ Whosoever thou art that judgest. The word judgest (;tg/Vi;c) here is used in the sense of condemning. It is not a word of equal strength with that which is rendered" condemnesi'^ (>cxtu.- K?Jvii;). It implies, however, that they were accustomed to express themselves freely and severely of the character and doom of the Gentiles. And from the ^ew Testament, as well as from their own writings, there can be no doubt that such was the fact; that they regarded the entire gentile world with abhorrence, considered them as shut out from the favour of God, and applied to them terms expressive of the utmost contempt. Comp. Matt. xv. 27. T For ivherein. For in the same thing. This implies that sul^stantially the same crimes which were committed among the hc:*hen were also committed among the Jews. ^ Thou judgest another. The meaning of this clearly is, * for the same thing for which you condemn tlie heathen, you condemn yourselves.' \ Thou that judgest. You Jews who condemn other nations. t Doest the same things. It is clearly implied here, that they were guilty of ofiences similar to those practised by the Gentiles. It would not be a just principle of interpretation to p7'ess this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. Thus they were not guilty, in the time of the apostle, of idolatry; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The character of the nation, as given in the New Testament, is that they were " an evil and adulterous generation" (Matt, xii. 39. Comp. John viii. 7); that they were a " generation of vipers" (Matt, iii. 7; xii. 34); that they were wicked (Matt. xii. 45); that they were sinful (Mark viii. 38 "); that they were proud, haughty, lijpocritical, &c. (Matt, xxiii.) If such was the character of the Jewish nation in general, there is no improbability in supposing that they practised most of the crimes specified in ch. i. On this verse we may remark, (1.) That men are prone to be severe judges of others. (2.) This is often, perhaps commonly, done when the accusers themselves are guilty of the same ofiences. It often happens, too, that men are remarkably zealous in opposing those offences which they themselves secretly practise. A remarkable instance of this occurs in John viii. 1, &c. Thus David readily condemned the supposed act of injustice mentioned by Nathan. 2 Sam. xii. 1 — G. Thus also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman empire against the very crimes which he was constantly committing; and it was a common practice for Roman masters to connnit offences which they punished with death in their slaves. (See instances in Grotius on this place.)
2 But we are sure that the judgment of God is according to truth, against them which com-
(3.) Remarkable zeal against sin may be no proof of innocence. Comp. Matt. vii. 3. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. It may all be the work, of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other. (4.) The jieart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point. Such an examination might greatly mitigate the severity of our j urigment; or might turn the whole of our indignation against ourselves.
3. But rue are snre. Greek, " We know." That is, it is the common and admitted sentiment of mankind. It is known and believed by men generally that God will punish such crimes. It is implied in this declaration that tliis was known to the Jews, and it was particularly to the purpose of the apostle so to express himself as to include the Jews. They knew it because it was every where taught in the Old Testament, and it was the acknowledged doctrine of the nation. The design of the apostle here, says (>alvin, is to take away the subterfuges of the hypocrite, lest he should pride himself if he obtained the praise of men, for a far more important trial awaited him at the bar of God. Outwardly he might appear well to men; but God searched the heart, and saw the secret as well as the open deeds of men, and they who practised secretly what they condemned openly, could not expect to escape the righteous judgment of God. God, without respect of persons, would punish wickedness, whether it was open, as among the Gentiles, or whether it was concealed under the guise of great regard for religion, as among the Jews. 1 The Judgment of God. That God
3 And thinkest thou this, O man, that judge st them which do
condemns it, and will punish it. He regards those who do these things as guilty, and will treat them accordingly, ^ According to truth. This expression is capable of two meanings. The Hebrews sometimes use it to denote truly or certainly. God will certainly judge and punish such deeds. Another meaning, which is probably the correct one here, is that God will judge those who are guilty of such things, not according to appearance, but in integrity, and with righteousness. He will judge men according to the real nature of their conduct; and not as their conduct may appear unto men. The secret, as well as the open sinner therefore; the hypocrite, as well as the abandoned profligate; must expect to be judged according to their true character. This meaning comports with the design of the apostle, which is to show that the Jeiv, who secretly and hypocritically did the very things which he condemned in the Gentile, could not escape the righteous judgment of God. ^ Against him. That is, against every man, no matter of what age or nation. \ (i'hich commit such things. The crimes enumerated in ch. i. The apostle is not to be understood as affirming that each and every individual among the Jews was guilty of the specific crimes charged on the heathen, but that they were as a people inclined to the same things. Even where they might be externally moral, they might be guilty of cherishing evil desires in their hearts, and thus be guilty of the offence. Matt. v. 28. When men desire to do evil, and are prevented by the providence of God, it is right to punish them for their evil intentions. The fact that God prevents them from carrying their evil purposes into execution does not constitute a difference between their real character and the character of those who are suffered to act out their wicked designs. 3. Atid thinkest thou, &c. This is such things, and doest the same, that thou shalt escape the judgment of God?
an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practised these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guilty of these offences, would not a holy and just God be far more likely to pronounce judgment ] And could they escape who had themselves delivered a similar sentence? God is of " purer eyes than to behold evil, and cannot look upon iniquity." (Hab. i. 13.) And if men condemned their fellow men, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jew. It was doubtless a prevalent sentiment among them, that provided they adhered to the rites of their religion, and observed the ceremonial law, God would not judge them with the same severity as he would the abandoned and idolatrous Gentiles. Comp. Matt. iii. 9. John viii. 33. The apostle shows them that crime is crime, wherever committed; that sin does not lose its essential character by being committed in the midst of religious privileges; and that those who professed to be the people of God have no peculiar license to sin. Antinomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others; that what would be sin in others, they may commit with impunity; and that God will not be strict to mark the offences of his people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among men arc those committed by the professed people of God. Comp. Isa. i. 11—17; Ixv. 2—5. Rev. iii. 16.
4 Or despisest thou the riches * of his goodness and forbearance * and long-suffering, "^ not know-
neglect. It does not mean here that they professedly treated God's goodness with neglect or contempt; btit that they perverted and abused it; they did not make a proper use of it; they did not regard it as fitted to lead them to repentance; but they derived a practical impression, that because God had not come forth in judgment and cut them off, but had continued to follow them with blessings, that therefore he did not regard them as sinners or they inferred that they were innocent and safe. This argument the Jews were accustomed to use (comp. Luke xiii. 1 — 5. John ix. 2); and thus sinners still continue to abuse the goodness and mercy of God. t The riches of his goodness. This is a Hebrew mode of speaking, for " his rich goodness," i. e. for his abundant or great goodness. Biches denote superfluity, or that which abounds, or which exceeds a man's present wants; and hence the word in the New Testament is used to denote abundance; or that which is very great and valuable. See Note, ch. ix. 23, Comp. ch. xi. 12. 33. 2 Cor. viii. 2. Eph. i. 7. 18; iii. 8. 16. Col. i. 27 Eph. ii. 4. The word is used here to qualify each of the words which fol^ low it, his rich goodness, and forbearance, and long suffering, f Goodness. Kindness, benignity, ^ Forbearance, frivop^Mf. Literally his holding-in or restraining his indignation; or forbearing to manifest his displeasure against sin. ^ Long-snfferi7ig. This word denotes his slowness to anger; or his suffering them to commit sins long without punishing them. It does not differ essentially from forbearance. This is shown by his not coming forth, at the moment that sin is committed, to punish it. He might do it justly, but he spares men from day to day, and y«ar to year, to give them opportunity to repent, and be saved
The way in which men despise or abuse the goodness of God is to infer that He does not intend to punish sin; that they may do it safely; and instead of ttirning from it, to go on in committing it more constantly, as if they were safe. " Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Eccl. viii. 11. The same thing v/a3 true in the time of Peter. 2 Pet. iii. 3, 4. And the same thing is true of wicked men in every age; nor is there a more decisive proof of the wickedness of the human heart, than this disposition to abuse the goodness of God, and because he shows kindness and forbearance, to take occasion to plunge deeper into sin, to forget his mercy, and to provoke him to anger. 1 J\^ot kno~i.ving. Not considering. The word used here, i.yvoZv, means not merely to be ignorant of, but it denotes such a degree of inattention a5 to result in ignorance. Comp. Hospa ii. 8. In this sense it denotes a voluntary, and therefore a criminal ignorance. ^ Leadeth thee, &c. Or the tendency, the design of the goodness of God is to induce men to repent of their sins, and not to lead them to deeper and more aggravated iniquity. The same sentiment is expressed in 2 Pet. iii. 9, " The Lord is long-suffering to usward, not wiUing that any should perish, but that all should come to repentance." See also Isa. xxx. 18, " And therefore will the Lord wait, that he may be gracious unto you." Hosea v. 15. Ezek. xviii. 23. 32. ^ Repentance. Change of mind, and purpose, and life. The word here evidently means, not merely sorrow, but a forsaking of sin, and turning from it. The tendency of God's goodness and forbearance to lead men to repentance, is manifest in the following ways. (1.) It shows the er/Z of transgression when it is seen to be committed against so kind and merciful a Being. (2.) It is fitted to melt and soften the heart. Judgments often harden the sinner's heart, and make him obstinate. But if while he does evil e2
God i.3 as constantly doing him good; if the patience of God is seen from year to year, while the man is rebellious, it is adapted to melt and subdue the heart. (3.) The great mercy of God in this often appears to men to be overwhelming; and so it would to all, if they saw it as it is. God bears with men from childhood to youth; from youth to manhood; from manhood to old age; often while they violate every law, contemn his mercy, profane his name, and disgrace their species; and still, notwithstanding all this, his anger is turned away, and the sinner lives, and " riots in the beneficence of God." If there is any thing that can affect the heart of man, it is this; and when he is brought to see it, and contemplate it, it rushes over the soul and overwhelms it with bitter sorrow. (4.) The mercy and forbearance of God are constant. The manifestations of his goodness come in every form; in the sun, and light, and air; in the rain, the stream, the dew-drop; in food, and raiment, and home; in friends, and liberty, and protection; in health and peace; and in the gospel of Christ, a:id the offers of life; and in all these ways God is appealing to his creatures each moment, and setting before them the evils of ingratitude, and beseeching them to turn and live. And from this passage, we cannot but remark. (1.) Tliat the most effectual preaching is that which sets before men most of the goodness of God. (2.) Every man is under obligation to forsake his sins, and turn to God. There is no man who has not seen repeated proofs of his mercy and love. (3.) Sin is a stubborn and an amazing evil. Where it can resist all the appeals of God's mercy; where the sinner can make his way down to hell through all the proofs of God's goodness; where he can refuse to hear God speaking to him each day, and each hour, it shows an amazing extent of depravity to resist all this, and still remain a sinner. Yet there are thousands and millions who do it; and who can be won by no exhibition of love or mercy to forsake
ing that the goodness of God leadeth " thee to repentance?
5 But, after thy hardness and impenitent heart, treasiirest * up
unto thyself wrath, against the day of wrath, and <= revelation of the righteous judgment of God; their sins, and turn to God. Happy is the man who is melted into contrition by the goodness of God, and who sees and mourns over the evil of sinning against so good a Being as is the Creator and Parent of all.
5. But after thy hardness. The word " after" here (k:itu) means in respect to, or you act according to the direct tendency of a hard heart in treasuring up wrath. The word liardness is used to denote inse7isibility of mind. It properly means that which is insensible to the to^ich, or on which no impression is made by contact, as a stone, &c. Hence it is applied to the mind, to denote a state where no motives make an impression; which is insensible to all the appeals made to it. See Matt. xxv. 24; xix. 8. Acts xix. 9. And here it expresses a state of mind where the goodness and forbearajice of God have no effect. The man still remains obdurate, to use a word which has precisely the meaning of the Greek in this place. It is implied in this expression that the direct tendency, or the iiievitable result, of that state of mind was to treasure up wrath, «fec. ^ Impenitent heart. A heart which is not affected with sorrow for sin, in view of the mercy and goodness of God. This is an explanation of what he meant by hardness. •I Treasurest up. To treasure up, or to lay up treasure, commonly denotes a laying by in a place of security of property that may be of use to us at some future period. In this place it is used, however, in a more general sense, to accuniulate, to increase. It still has the idea of hoardinff up, carries the thought beautifully and impressively onivard to future times. PVrath, like wealth treasured up, is not exhausted at present, and hence the sinner becomes bolder in sin. But it exists, for future 2ise; it is kept in store (comp. 2 Peter iii. 7) against future times; and the man who commits sin is only increasing- this by every act of transgression. The same sentiment is taught in a most solemn manner in Deut. xxxii. 34, 35. — It may be remarked here, that most men have an immense treasure of this kind in store, which eternal ages of pain will not exhaust or diminish! Stores of WTath arc thus reserved for a guilty world, and in due time it " will come upon man to the uttermost.'' 1 Thess. ii. 16. t Unto thyself. For thyself, and not for another; to be exhausted on thee, and not on your fellow man. This is the case with every sinner, as really and as certainly as though he were the only solitary mortal in existence. ^ Wrath. Note ch. i. 18. t Day of ivrath. The day when God shall show or execute his wrath against sinners. Comp. Rev. vi. 17. 1 Thess. i. 10. John iii. 36. Eph. V. 6. If And revelation. Or the day when the righteous judgment of God will be revealed, or made known. Here we learn, (1.) That the punishment of the wicked will be just. It will not be a judgment of caprice or tyranny, but a righteous judgment; that is, such a judgment as it will be right to render, or as ought to be rendered, and THKKEKOHE such as God vtvY/ render, for he will do right. 2 Thess. i. 6. (2.) The punishment of the wicked is future. It is not exhausted in this life. It is treasured up for a future day, and that day is a day of wrath. How contrary to this text are the pretences of those who maintain that all punishment is executed in this life. (3.) How foolish as well as wicked is it to lay up such a treasure for the future; to have the only inheritance in
6 Who " will render to every man according to his deeds:
6. Who ivill render. That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves. 1 To every man. To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general principle the apostle is establishing, that he may bring it to bear on the /ew, and to show that he cannot escape simply because he is a Jew. f According to his deeds. That is, as he deserves; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word deeds {ie,ya-) is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes every thing connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat men according to their external conduct; but the whole language of the Bible implies that he will judge men according to the ivhole of their conduct, including their thoughts, and principles, and motives; i. e. as they deserve. The doctrine of this place is elsewhere abundantly taught in the Bible. Pro v. xxiv. 12. Matt. xvi. 27. Rev. xx. 12. Jer. xxxii. 19. It is to be observed here that the apostle does not say that men will be rewarded for their deeds (comp. Luke xvii. 10), h\xi according to (icxtu) their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ (Titus iii. 5), but still the rewards of heaven will be according to their works; that is, they who have laboured most, and been most faithful, shall receive the highest reward, or their fidelity in their Master's service shall be the measure or rule according
7 To them, who, by patient continuance in well doing, seek
to which the rewards of heaven shall be distributed. Matt. xxv. 14—29. Thus the ground or reason ^vhy they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to their character and deeds. On what principle God will distribute his rewards the apostle proceeds immediately to state.
7. To them. Whoever they may be. ^ Patient continuance. Who by perseverance in well doing, or in a good work. It means that they who so continue, or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one sijigle act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible that none will be saved but those who persevere in a life of holiness. Rev. ii. 10. Matt. x. 22. Heb. X. 38, 39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words 7vell doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause. % Seek for. This word properly denotes the act of endeavouring to find any thing that is lost. Matt, xviii. 12. Luke ii. 48, 49. But it also denotes the act when one earnestly strives, or desires to obtain any thing; when he puts forth his efforts to accomplish it. Thus, Matt, vi. 33, " Seek ye first the kmgdom of God," &c. Acts xvi. 10. 1 Cor. x. 24. Luke xiii. 24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or for glory and honour and immor tality, eternal life:
8 But unto them that are " contentious, and ' do not obey
the clVorts of those who are not •willing to forsake their sins and yield to God, but tlie intense effort of those who are wilUng to forsake all their crimes, and submit to God and obey his laws. ^ Glory and hononr and imniortality. The three words used here, denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven iu the highest possible degree. The word glory {Si^xv) denotes properly praise, celebrity, or any thing distinguished for beauty, ornament, majesty, splendour, as of the sun, &c,; and then it is used to denote the highest happiness or felicity, as expressing every thing that shall be splendid, rich, and grand. It denotes that there will be an absence of every thing mean, grovelling, obscure. The word honour {Tttxm) implies rather the idea of reward, or just retribution — the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there, they shall be honoured by God. ^ Immortality. That which is not corruptible, or subject to decay. It is applied to heaven as a state wlicre there shall be wo decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They arc never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse, indignation, &c, apply to the punishment of the wicked beyond the grave. *[ Eternal life. That is, God will " render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by " their deeds" (ver. 6), not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, &c. For the meaning of the expression " eternal life," see Note, John v. 24.
8. JVho are contentious. This expression usually denotes those who are of a quarrelsome or litigious disposition; and generally has reference to controversies among men. But here it evidently denotes a disposition toruards God, and is of the same signification as rebellious, or as opposing God. They who contend with the Almighty; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The LXX. use the verb to translate the Hebrew word mc, marah, in Deut. xxi. 20. One striking characteristic of the sinner is, that he contends with God, i. e. that he opposes and resists his claims. This is the case with all sinners; and it was particularly so with the Jews, and hence the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation. i)eut. ix. 7. 24; xxxi. 27. Isa. i. 2; XXX. 9; Ixv. 2. Jer. v. 23. Ezek, ii. 3. 5. ^ Do not obey the truth. Comp. ch. i. 18. The truth here denotes the divine will, which is alone the light of truth. (Calvin.) It means true doctrine in opi)Osition to false opinions; and to refuse to obey it is to regard it as false, and to resist its influence.! The truth here means all the correct representations which had been made of God, and his perfections, and law, and claims, whether by the light of nature or by revelation. The de:;crip-