Notes on the Old and New Testaments

the truth, but obey unrighteousness; indignation and wrath,

tion thus included Gentiles and Jews; but particularly the latter, as they had been more signally favoured with the light of truth. It had been an eminent characteristic of the Jews that they had refused to obey the commands of the time God. Josh. v. 6. Judg. ii. 2; vi. 10. 2 Kings xviii. 12. Jer. iii. 13. 25; xlii. 21; xliii. 4. 7; ix. 13. 1 But obey unrighteousness. The expression means that they yielded themselves to iniquity, and thus became the servants of sin. Rom. vi. 13. 16, 17. 1 9. Iniquity thus may be said to reign over men, as they follow the dictates of evil, make no resistance to it, and implicitly obey all its hard requirements. t Indignation and -wrath. That is, these shall be rendered to those who are contentious, &c. The difference between indignation and wrath, says Ammonius, is that the former is of sho7't duration, but the latter is a long continued remembrance of evil. The one is temporary, the other denotes contimied expressions of hatred of evil. Eustathius says that the word indignation denotes the internal emotion, but ivrath the external manifestation of indignation. (Tholuck.) Both words refer to the opposition which God will cherish and express against sin in the world of punishment.

9, Tribidation. This word commonly denotes affliction, or the situation of being pressed down by a burden, as of trials, calamities, &c.; and hence to be pressed doivn by punishment or pain inflicted for sins. As applied to future punishment, it denotes the pressure of the calamities that will come upon the soul as the just reward of sin. ^ And anguish, a-Tivo^a^^U. This noun is used in but three other places in the New Testament. Rom. viii. 35. 2 Cor. vi. 4; xii. 10. The verb is used in 2 Cor. iv, 8; vi. 12. It means literally narro-wness of place, ivayit of room, and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and anguish, of man that and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. (Schleusner.) It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God's displeasure, so as to be in deep distress, and so as not to know where to find relief. These words affliction and angiush are often connected. Rom. viii. 35. f Upon every soid of man. Upon all men. In Hebrew the word soul often denotes the man himself. But still, the apostles, by the use of this word here, meant perhaps to signify that the punishment should not be corporeal, but afflicting the sonl. It should be a spiritual punishment, a punishment of?«i?if/. (Ambrose. See Tholuck.) 1 OftheJe-w first. Having stated the general principle of the divine administration, he comes now to make the application. To the principle there could be no objection. And the apostle now shows that it was applicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable^/-s^, or in an eminent degree, to the Jew, because, (1.) He had been peculiarly favoured with light and knowledge on all these subjects. (2.) These principles were fully stated in his own law, and were in strict accordance with all the teaching of the prophets. See Note on ver. 6. Also Ps. vii. 11; ix. 17; cxxxix. 19. Prov. xiv. 32. f Of the Gentile. That is, of all who were not Jews. On what principles God will inflict punishment on them, he states in ver. 12 — 16. It is clear that this refers to the future punishment of the wicked, for, (1.) It stands in contrast with the eternal life of those who seek for glory (ver, 7). If this description of the effect of sin refers to this life, then the effects spoken of in relation to the righteous refer to this life also. But in no place in the Scriptures is it said that men experience all the blessings of eternal

doeth evil, of the Jew first, and also of the * Gentile.

10 But glory, " honour, and peace, to every man that work-

lile in this world; and the very supposition is absurd. (2.) It is not ti^ue that there is a just and complete retribution to every man, according to his deeds, in this life. Many of the wicked are prospered in life, and " there are no bands in their death, but their strength is firm." Ps. Ixxiii. 4. Many of the righteous pine in poverty and want and affliction, and die in the flames of persecution. Nothing is more clear than there is 7iot in this Hfe a full and equitable distribution of rewards and punishments; and as the proposition of the apostle here is, that God will render to every man according to his deeds (ver. 6), it follows that this must be accomplished in another world. (3.) The Scriptures uniformly affirm, that for the very things specified here, God will consign men to eternal death. 2 Thcss. i. 8, " In flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction," &c. 1 Pet. iv. 17. We may remark also, that there could be no more alarming description of future suffering than is specified in this passage. It is indignation; it is ivrath; it is tribulation; it i? anguish which the sinner is to endure for ever. Truly men exposed to this awful doom should be alarmed, and should give diligence to escape from the wo which is to come! 11. For. This particle is used here to confirm what is said before, particularly that this punishment should be experienced by the Jew as well as the Gentile. For God would deal with both on the principles of justice. ^ Respect of persons. The word thus rendered means partiality, in pronouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but

etli good, to the Jew first, and also to the * Gentile:

1 1 For ^ there is no respect of persons with God.

on account of sometihng personal — on account of his wealth, or rank, or office, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates. Lev. xix. 15. Deut. i. 17. Prov. xxiv. 23. James ii. 1. 3. 9. In his capacity as sl Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, office, rank, or appearance of men. He will judge righteous judgment; he will judge men as they ought to be judged; according to their character and deserts; and not contrary to their character, or by partiality. The connexion here demands that this affirmation should be limited solely to his dealing ivith men as thkiu Judge. And in this sense, and this only, this is affirmed often of God in the Scriptures. Deut. x. 17. 2 Chron. xix. 7. Eph. vi. 9. Col. iii. 25. Gal. vi. 7, 8. 1 Pet. i. 17. Acts x. 34. It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favours where he pleases where all are undeserving, or that he may not make a difference in the characters oi men by his providence, and by the agency of his Spirit. All these arc actually done, done not out of any respect to their persons, to their rank, office, or wealth, but according to his own sovereign good pleasure. Eph. i. To deny that this is done, would be to deny tho

12 For as many as liave sinmanifest arrangement of things every where on the earth. To deny that God had a riglit to do it, would be, (1.) To maintain that sinners had a claim on his favours. (2.) Tliat he might not do what he willed with his own; or, (3.) To affirm that God was under obligation to make all men with just the same talents and privileges, i. e. that all creatures must be, in all respects, jxist alike. This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has respect to a different thing, to the actual exercise of the office of the Judge of the -world; and whatever may be the truth about God's decrees, or his electing love, this passage teaches nothing in relation to either. It may be added that this passage contains a most alarming truth for guilty men. It is that God wil not be influenced by partiality, but will treat them just as they deserve. He will not be won or awed by their rank or office; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendour. Every man s:.ould tremble at the prospect of falling into the hands of a Just God, who will treat him just as he deserves, and should without delay seek a refuge in the Saviour and Advocate provided for the guilty. 1 John ii. 1, 2.

12. For. This is used to give a reason for what he had just said, or to show on what principles God would treat man so as not to be a respecter of persons. ^ As many. JFhosoever. This includes all who have done it, and evidently has respect to the gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a ferv only, or to great and incorrigible instances of pagan wickedness, but it is a universal, sweeping declaration, obviously including all. TJ Have sinned. Have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind. ^ Without law, avi/uie:. This expression evidently means without revealed or -written law, as the apostle immediately says that they had a law of nature (ver. 14, 15). The word law, v:/w.c;, is often used to denote the revealed law of God, the Scriptures, or revelation in general. Matt, xii. 5. Luke ii. 23, 24; x. 26. John viii. 5, 17. 1 Shall also perish, clrr:AcvvT3u. The Greek word used here occurs frequently in the New Testament. It means to destroy, to lose, or to corrupt, and is applied to life (Matt. X. 39); to a reiuard of labour (Matt. X. 42); to xvisdom (1 Cor. i. 19); to bottles (Matt. ix. 17).. It is also used to denote future punishment, or the destruction of soul and body in hell (Matt. X. 28; xviii. 14. John iii. 15), where it \s opposed to eternal life, and therefore denotes eternal death. Rom. xiv. 15. John xvii. 12. In this sense the word is evidently used in this ver.=e. The connexion demands that t-.e reference should be to a future judgment to be passed on the heathen. It will be remarked liere that the apostle does not say they shall be saved without law. He does not give even an intimation respecting their salvation. The strain of the argument, as well as this express declaration, shows that they who had sinned — and in the first chapter he had proved that all the heathen were sinners — would be punished. If any of the heathen are saved, it will be, therefore, an exception to the ge^ieral rule in regard to them. The apostles evidently believed that the great mass of them would be destroyed. On this ground i\\ey exinced such zeal to save them; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the knowledge of the Lord Jesus. It may be added here, that all modern investigations have gone to confirm the position that the heathen are as degraded now as they were in the time of Paul.

rish without law: and as many as have sinned in the law, shall

T Without laiv. That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by the revelation which the Jews had. They shall be condemned only according to the knowledge and the law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be apprehended that they will suffer as much as those who have the revealed will of God. Comp Matt. x. 15; xi. 24. Luke X. 12. f Have siinied in the law. Have sinned having the revealed will of God, or endowed with greater light and privileges than the heathen world. The apostle here has undoubted reference to the Jews who had the law of God, and who prided themselves much on its possession, t Shall be judged by the laiv. This is an equitable and just rule; and to this the Jews could make no objection. Yet the admission of this would have lead directly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be observed here, that the apostle uses a different expression in regard to the Jews from what he does of the Gentiles. He says of the former, that they ''shall be judged;'' of the latter, that they " shall perish." It is not certainly known why he varied this expression. But if conjecture may be allowed, it may have been for the following reasons. ( 1.) If he had affirmed of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the conclusion to which he was about to come. Yet they could bear the word to be applied to the heathen, for it was in accordance with their own views and their own mode of speaking, and was strictly true. (2.) The word "judged" IS appareiitly more mild, and yet really more severe. It would arouse no prejudice to say that they would be judged by their law. It was indeed paying a sort of tribute or regard to that on which they prided themselves so much, the possession of the law of God. Still, it was a word implying all that he wished to say, and involvi7ig the idea that they would be punished and destroyed. If it was admitted that the heathen would perish; and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light; then it would follow that they would also be condemned, and their oxvn minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an offensive truth rather by the deductions of the mind of the opponent himself, than by a harsh and severe charge of the writer. In instances of this, the Scriptures abounds; and it was this especially that so eminently characterized the arguments of our Saviour.

13. For not the hearers, &.C. The same sentiment is implied in James i. 22. Matt. vii. 21. 24. Luke vi. 47. The apostle here doubtless designed to meet an objection of the Jews; to wit, that they had the law, that they manife.sted great deference for it, that they heard it read with attention, and professed a willingness to yield themselves to it. To meet this, he states a very plain and obvious principle, that this was insufficient to justify thorn before God, unless they rendered actual obedience. T,lre just. Are justified before God, or are personally holy. Or, in other words, simply ]iearing i\xc law is not meeting all its requirements, and making men holy. If they expected to be saved by the law, it inquired something more than merely thear it. It demanded perfect obc(Leiice. % Jiut the doers of the law.

the law are just before God, but the doers of the law shall be justified.

14 For when the Gentiles,

They who comply entirely with its demands; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish law itself Deut. iv. 1. Lev. xviii. 5. Comp. Rom. X. 9. \ Shall be justified. This expression is evidently synonymous with that in Lev. xviii. 5, where it is tsaid that " he shall live in them." The meaning is, that it is a maxim or principle of the law of God, that if a creature will keep it, and obey it entirely, he shall not be condemned, but shall be approved and live for ever. This does not affirm that any one ever has thus lived in this world, but it is an affirmation of a great general principle of law, that if a creature is justified BT the laiv, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the law. If the Jews, therefore, expected to be saved by their law, it must be, not by hearing the law, nor by being called a Jew, but by perfect and unqualified obedience to all its requirements. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the law would be saved. The ijiference from the passage is, that no man can be saved by his external privileges, or by an outward respectful deference to the truths and ordinances of religion.

14. For Tjhen. The apostle, in ver. 13, had stated a general principle, that the doers of the law only can be justified, if justification is attempted by the law. In this verse and the next, he proceeds to show that the same principle is applicable to the heathen; that though they have not the written law of God, yet that they have sufficient knowledge of his will to take away every excuse for sin, and consequently F which have not the law, do bynature the things contained in that the course of reasoning by which he had come to the conclusion that they were guilty, is well founded. This verse is not to be understood as affirming, as an historicalfact, that any of the heathen ever did perfectly obey the law which they had, any more than the previous verse affirms it of the Jews. The main point in the argument is, that if men are justified by the law, their obedience must be entire and perfect; that this is not to be external only, or to consist in hearing or in acknowledging the justice of the law; and that the Gentiles had an opportunity of illustrating this principle as well as the Jews, since they also had a law among themselves. The word when (cTAv) does not imply that the thing shall certainly take place, but is one form of introducing a supposition; or of stating the connexion of one thing with another. Matt. v. 1 1; vi. 2. 5, 6. 16; x. 19. It is, however, true that the main things contained in this verse, and the next, actually occurred, that the Gentiles did many things which the law of God required. 1 The Gentiles. All who were not Jews. ^ Which have not the law. Who have not a revelation, or the written word of God. In the Greek the article is omitted, " who have not law," i. e. any revealed law. \ By nature. By some, this phrase has been supposed to belong to the previous member of the sentence, " who have not the law by nature.'" But our translation is the more natural and usual construction. The expression means clearly by the light of conscience and reason, and whatever other helps they may have without revelation. It denotes simply, in that state which is -without the revealed will of God. In that condition they had many helps of tradition, conscience, reason, and the observation of the dealings of divine Providence, so that to a consi-

15 Which show the work of

their ^ conscience also bearing witness, and their thoughts the '-^ mean while accusing or else excusing one another.)

derable extent they knew what was right and what was wrong. 1 Do the things. Should they not merely understand and approve, but actually perform the things required in the law. *{ Contamed in the law. Literally the things of the law, i. e. the things which the law reqtdres. Many of those things might be done by the heathen, as, e. g. respect to parents, truth, justice, honesty, chastity. So far as they did any of those things, so far they showed that they had a law among themselves. And wherein they failed in these things, they showed that they were justly condemned. 1 Are a laiv unto themselves. Tliis is explained in the following verse. L means that their own reason and conscience constituted, in these things, a law, or prescribed that for them which the revealed law did to the Jews.

15. Which shoxv. Who thus evince or show. 11 The -work of the laiv. The design, purpose, or object which is contemplated by the revealed law; that is, to make known to man hi., duty, and to enforce thu obligation to perform it. This doed..ot mean, by any means, that they had all the knowledge which the law would impart, for then there would have been no need of a revelation, but that, as far as it ~,uent, as far as they had a knowledge of right and wrong, they coincided with the revealed will of God. In other worls, the will of God, whether made knuvvti I y reason or revelation, will be t'iei.{u.uj so far as reason goes. The dillbrence is that revelation cfoes farther tlian reason; sheds light on new duties and doctrines; as the information given by the naked eye and the telescope is the same, except that the telescope carries the sight forward, and reveals new worlds to the sight of man. 1 yVmlen in their hearts.

The revealed law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same requirements were written on their hearts. Though not revealed to them as to the Jews, yet they had obtained the knowledge of them by the light of nature. The word hearts here denotes the mind itself, as it does also frequently in the sacred Scriptures; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the law, but that they had knowledge of it; and that I'.at knowledge was deeply engraven on their minds, f Their conscience. This word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condenms them. It has usually been termed the moral sense, and is a very important })rinciple n a moral government. Its design is.0 answer the purposes of an ever at-.•mdant -witness of a man's conduct; to compel him *.o pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner. See John viii. 9. Acts xxiii. 1; xxiv. 16. Kom. ix. 1. 1 Tim. i..5. By nature every man thus approves or condemns his own acts; and there is not a profoundcr principle of the Divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Conscience may be enlightened or unenlightened; and its use may be greatly perverted i)y false opinions. Its province id not to conmiunicate any nc-u/

16 In the day when God shall

truth, it is simply to express judgment, and to impart pleasure or inflict pain for a man's own good or evil

"between themselves." This view is also taken by many commentators, and this is its probable meaning. If so, conduct. The apostle's argument does j it denotes the fact that in their not require him to say that conscience revealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercifie proved that they had a knowledge of the law of God. Thus it was a ivitjiess simply of that fact. *J Bearing tvitness. To bear witness is to furnish testimony, or proof. And the exercise of the conscience here showed or proved that they find a knowledge of the law. The expression does not mean that the exercise of their conscience bore witness of any thing to them, but that its exercise may be alleged as a proof that they were not without some knowledge of the law. \.find their thoughts. The word thoughts {\oyt<T/uZ,v) means properly reasonings, or opinions, sentiments, Sec. Its meaning here may be expressed by the word reflections. Their reflections on their own conduct would be attended with pain or pleasure. It diflfers from conscience, inasmuch as the decisions of conscience ai-e instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience. 11 The mean tvhile. Margin, " Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time; and sometimes aftei^viard, or sul/sequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the heathen among themselves, by their writings, accused or acquitted one another. \ Accusing. If the actions were evil. \ Excusing. That is, if their actions were good. 1 One another. The margin renders this expression in connexion with the adverb, translated " in the mean while,"

flections, or their reasonings or discussions, they accused each other of crime, or acquitted one another; they showed that they had a law; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than that which he here adduced. (1.) They had a co?zsc/e?ice, pronouncing on their oivn acts; and, (2.) Their reasonings, based on the supposition of some such common and ackno-ivledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or acquitted themselves; if in these reasonings and reflections, they proceeded on the principle that they Juul some rule of right and wrong, then the proposition of the apostle was made out that it was right for God to judge them, and destroy them, ver. 8 — 12.

16. In the day. This verse is doubtless to be connected with verse 12, and the intermediate verses are a parenthesis, and it implies that the heathen world, as well as the Jews, will be arraigned at the bar of judgment. At that time God will judge all in righteousness, the Jew by the law which he had, and the heathen by the law whi^h he had. t When God shall judge. God is often represented as the Judge of mankind. Deut. xxxii. 36. Ps. 1. 4. 1 Sam. ii. 10. Eccl. iii. 17. Rom. iii. 6. Heb. xiii. 4. But this does not militate against the fact that he will do it by Jesus Christ. God has appointed his Son to administer judgment; and it will be not by God directly, but by Jesus Christ that it will be administered. ^ The secrets of men. See Luke viii. 17. Eccl. xii. 14, "For God shall bring every work into judgment, ivith every secret thing,'" &c. Matt. x. 26. 1 Cor. iv. 5. The expression denotes the hidden desires, lusts, passions,

17 Behold, thou ^ art called a Jew, and restest in the

and motives of men; the thoughts of the hearts, as well as the outward actions of the Ufe. It will be a characteristic of the day of judgment, that all these will be brought out, and receive their appropriate reward. The propriety of this is apparent, for, (1.) It is by these that the character is really determined. The motives and principles of a man constitute his character, and to judge him impartially, these must be known. (2.) They are not judged or rewarded in this life. The external conduct only can be seen by men, and of course that only can be rewarded or punished here. (3.) Men of pure motives and pure hearts are often here basely aspersed and calumniated. They are persecuted, traduced, and often overwhelmed with ignominy. It is proper that the secret motives of their conduct should be brought out, and approved. On the other hand, men of base motives; men of unprincipled character, and who are corrupt at the heart, are often lauded, flattered, and exalted into public estimation. It is proper that their secret principles should be detected, and that they should take their proper place in the government of God. In regard to this expression, we may further remark, (1.) That the fact that all secret thoughts and purposes will be brought into judgment, invests the judgment with an awful character. Who should not tremble at the idea that the secret plans and desires of his soul, which he has so long and so dtudiously concealed, should be brought out into noon-day in the judgment? All his artifices of concealment shall be then at an end. He will be able to practise disguise no longer. He will be seen as he is; and he will receive the doom he deserves. There will be one place, at least, where the sinner shall be treated as he ought. (2.) To execute this judgment implies the power of searching the heart; of knowing the thoughts; and of developing and unfolding all the purposes and plans of the soul. Yet this is intrusted to Jesus Christ, and the fact that he will exercise this, shows that he is divine. \ Of men. Of all men, whether Jew or Gentile, infidel or Christian. The day of judgment, therefore, may be regarded as a day of universal development of all the plans and purposes that have ever been entertained in this world. ^ By Jesus Christ. The fact that Jesus Christ is appointed to judge the world is abundantly taught in the Bible. Acts xvii. 31. 2 Tim. iv. 1. 1 Pet. iv. 5. John v. 22. 27. 1 Thess. iv. 16— 18. Matt. XXV. 31— 46. ^ ^ccording to my gospel. According to the gospel which / preach. Comp. Acts xvii. 31. 2 Tim. iv. 8. This does not mean that the gospel which he preached would be the rule by which God would judge all mankind, for he had just said that the heathen world would be judged by a diflferent rule, ver. 12. But it means that he was intrusted with the gospel to make it known; and that one of the great and prime articles of that gospel was, that God would judge the world by Jesus Christ. To make this known he was appointed; and it could be called his gospel only as being a part of the important message with which he was intrusted. 17. Behold. Having thus stated the general principles on which God would judge the world; having shown how they condemned the Gentiles; and having removed all objections to them, he now proceeds to another part of his argument, to show how they applied to the Jeics. By ihe use of the word hchold, he calls their attention to it, as to an important subject; and with great skill and address, he slates their privileges, before he shows them how those i)rivilrges might enhance their contlenination. He admits all their cliiiins to pre-eminence in privileges, and then with great faithfulness proceeds to show how, if abused, these might deepen their final destruction. It should be observed, however, that the word rendered behold is in many MSS. written in two words, h J"i, instead of iSi. U this, as is probable, is the c-orrect reading there, it should be rendered, " if now thou art," &c. Thus the Syriac, Latin, and Arabic read it. f Thou art called. Thou art named.lev/, implying that this name was one of very high honour. This is \h(i first thing mentioned on which the Jew would be likely to pride himself. 1 A Jeiv. This was the name by which the Hebrews were at that time generally known; and it is clear that they regarded it as a name of honour, and valued themselves much on it. See Gal. ii. 15. Rev. ii. 9. Its origin is not certainly known. They were call- 1 ed the children of Israel until the time j of Rehoboam. When the ten tribes were carried into captivity, but two remained, the tribes of Judah and Benjamin. The name Je^i-s was evidently given to denote those of the tribe of Judah. The reasons why the name of Benjamin was lost in that of Judah, were probably, (1.) Because the tribe of Benjamin was small, and comparatively without influence or importance. (2.) The Messiah was to be of the tribe o{ Judah (Gen. xlix. 10); and that tribe would therefore possess a consequence proportioned to their expectation of that event. The name of.Tews would therefore be one that would suggest the facts that they were preserved from captivity, that they had received remarkably the protection of God, and that the Messiah was to be sent to that people. Hence it is not wonderful that they should regard it as a special favour to be a Jexv, and particularly when they added to this the idea of all the other favours connected with their being the peculiar people of God. The name Jew came thus to denote all the peculiarities and f2

18 And knowest " his will, and ^ approvest '' the things that

special favours of their religion. ^ And restest in the law. The word rest here is evidently used in the sense of trusting to, or leaning vpon. The Jew leaned on, or relied on the law for acceptance or favour; on the fact that he had the law, and on his obedience to it. It does mean that he relied on his own works, though that was true, but that he leaned on the fact that he had the law, and v.'as thus distinguished above others. The law here means the entire Mosaic economy; or all the rules and regulations which Moses had given. Perhaps also it includes, as it sometimes does, the whole of the Old Testament. 1 Makest thy boast in God. Thou dost boast, or glory, that thou hast the knowledge of the true God, while other nations are in darkness. On this account the Jew felt himself far elevated above all other people, and despised them. It was true that they only had the true knowledge of God, and that he had declared himself to be their God (Deut. iv. 7. Ps. cxlvii. 19, 20); but this was not a ground for boasting, but for gratitude. This passage showy us that it is much more common to boast of privileges than to be thankful for them, and that it is no evidence of piety for a man to boast of his knowledge of God. A humble, ardent thankfulness that we have that knowledge — a thankfulness which leads us not to despise others, but to desire that they may have the same privilege — is an evidence of piety. 18. And knowest his will. The will or commands of God. This knowledge they obtained from the Scriptures; and of course in this they were distinguished from other nations. "J And approvest. The word used here is capable of two interpretations. It may mean either to distinguish, or to ap' prove. The word is properly and usually applied to the process of testing or trying metals by fire. Hence it comes to be used in a general sensa

are more excellent, being instructed out of the law;

19 And art confident that thou thyself art a guide of the blind,

to try or to distinguish any thing; to ascertain its nature, quality, &c. Luke xii. 56. This is probably its meaning here, referring rather to the intellectual process of discriminating, than to the moral process of approving. It could not, perhaps, be said with propriety, at least the scope of the passage does not properly suppose this, that the Jew approved or loved the things of God; but the scope of the passage is, that the Jew valued himself on his knoivledge of that which was conformable to the will of God. See Notes on ch. xiv. ^ The things that are more excellent. The word here translated more excellent denotes properly the things that differ from others, and then also the things that excel. It has an ambiguity similar to the word translated " approved." If the interpretation of that word above given is correct, then this word here means those things that differ from others. The reference is to the rites and customs, to the distinctions of meats and days, «&c. prescribed by the law of Moses. The Jew would pride himself on the fact that he had been taught by the law to make these distinctions, while all the heathen world had been left in ignorance of them. This was one of the advantages on which he valued himself and his religion. 1 Being instructed, «fec. That is, in regard to the one God, his will, and the distinguishing rites of his worship.

19. Ayid art confident. This expression denotes the full assurance of the Jew that he was superior in knowledge to all other people. It is a remarkable fact that the Jews put the fullest confidence in their religion. Though proud, wicked, and hypocritical, yet they were not speculative infidels. It was one of their characteristics, evinced through all their history, tliat they had the fullest assurance that

a light of them which are in darkness,

20 An instnicter of the foolish, a teacher of babes, which

God was the author of their institutions, and that their religion was his appointment. \ A guide of the blind. A guide of the blind is a figurative expression to denote an instructer of the ignorant. The blind here properly refers to the Gentiles, who were thus regarded by the Jews. The meaning is, that they esteemed themselves qualified to instruct the heathen world. Matt. XV. 14; xxiii. 15. ^ A light. Another figurative expression to denote a teacher. Comp. Isa. xlix. 6. John i. 4, 5, 8, 9. ^ In darkness. A common expression to denote the ignorance of the gentile world. See Note, Matt. iv. 16.

20. Of the foolish. The word foolish is used in the Scriptures in two significations: to denote those who are void of understanding, and to denote the wicked. Here it is clearly used in the former sense, signifying that the Jew esteemed himself qualified to instruct those without knowledge. TI Of babes. This is the literal meaning of the original word. T'he expression is figurative, and denotes those who were asignorant as children — an expression which they would be likely to apply to all the Gentiles. It is evident tlml the character here given by Paul to liio Jews is one which they claimed, and of which they were proud. They are often mentioned as arrogating this prerogative to themselves, of being qualified to be guides and teachers of others. Matt. XV. 14; xxiii. 2. 16. 24. It will be remembered, also, that the Jews considered themselves to be qualified to teach all the world, and hence evinced great zeal to make proselytes. And it is not improbable {Tho' luck) that their Kabbies were accustomed to give the names " foolish" and " babes" to the ignorant proselytes which they had made from the heathen. ^ If hie h hast the form of kno~v-

hast the form * of knowledge and of the truth in the law:

21 Thou ^ therefore which teachest another, teachest thou not thyself? thou that preachest

ledge. The word here translated form properly denotes a delineation or picturing of a thing. It is commonly used to denote also the appearance of any object; that which we see, without reference to its internal character; the external figure. It sometimes denotes the external appearance as distinguished from that which is internal; or a hypocritical profession of religion without its reality. 2 Tim. iii. 5, " Having the form of godliness, but denying its power." It is sometimes used in a good, and sometimes in a bad sense. Here it denotes that in their teaching they retained the semblance, sketch, or outline of the true doctrines of the Old Testament. They had in the Scriptures a correct delineation of the truth. Truth is the representation of things as they are; and the doctrines which the Jews had in the Old Testament were a correct representation or delineation of the objects of knowledge. Oomp. 2 Tim. i. 13. 1 In the la-w. In the Scriptures of the Old Testament. In these verses the apostle concedes to the Jews all that they would claim. Having made this concession of their superior knowledge, he is prepared with the more fidelity and force to convict them of their deep and dreadful depravity in sinning against the superior light and privileges which God had conferred on them.

21. Thou therefore, &c. He who is a teacher of others may be expected to be learned himself. They ojight to be found to be possessed of superior knowledge; and by this question the apostle impliedly reproves them for their ignorance. The form of a question is chosen because it conveys the truth with greater force. He puts the question as if it were undeniable that they were grossly ignorant Comp.

a man should not steal, dost thou steal?

22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou

Matt, xxiii. 3, " They say, and do not," &c. t That preachest. This word means to proclaim in any manner, whether in the synagogue, or in any place of public teaching, t J^ost thou steal? It cannot be proved, perhaps, that the Jews were extensively guilty of this crime. It is introduced partly, no doubt, to make the inconsistency of their conduct more apparent. We expect a man to set an example of what he means by his public instruction.

22. Dost thou commit adultery? There is no doubt that this was a crime very common among the Jews. See Notes, Matt. xii. 39. John viii. 1 — 11. The Jewish Talmud accuses some of the most celebrated of their Rabbles, by name, of this vice. (Gi^otius.) Josephus also gives the same account of the nation, "ii Tho7i that abhorrest idols. It was one of the doctrines of their religion to abhor idolatry. This they were every where taught in the Old Testament; and this they doubtless inculcated in their teaching. It was impossible that they could recommend idolatry. ^ Dost thou commit sacrilege? Sacrilege is the crime of violating or profaning sacred things; or of appropriating to common purposes what has been devoted to the service of religion. In this question, the apostle shows remarkable tact and skill. He could not accuse them of idolatry, for the Jews, after the Babylonish captivity, had never fallen into it. But then, though they had not the form, they might have the spirit of idolatry. That spirit consisted in withholding from the true God that which was his due, and bestowing the affections upon something else. This the Jews did by perverting from their proper use the offerings which were de-

23 Thou tliat makest thy boast of the law, through break-

signed for his honour; by withholding that which he demanded of tithes and offerings; and by devoting to other uses that which was devoted to him, and which properly belonged to his service. That this was a common crime among them is apparent from Mai. i. 8. 12—14; iii. 8, 9. It is also evident from the New Testament that the temple was in many ways desecrated and profaned in the time of our Saviour. Notes, Matt. xxi. 12, 1.3.

23. Makest thy boast, &c. To boast in the law implied their conviction of its excellence and obligation, as a man does not boast of that which he esteems to be of no value, f Dishonourest thou. God. By boasting of the law, they proclaimed their conviction that it was from God. By breaking it, they denied it. And as actions are a true test of man's real opinions, their breaking the law did it more dishonour than their boasting of it did it honour. This is always the case. It matters little what a man's speculative opinions may be; his practice may do far more to disgrace religion, than his profession does to honour it. It is the life and conduct, and not merely the profession of the lips, that docs real honour to the true religion. Alas, with what pertinency and force may this question be put to many who call theinselves Christians!

24. The name of God. The name and character of the true God. 1 Is blasphemed. Note, Matt. ix. 3. That is, your conduct is such as to load the heathen world to blaspheme and reproach both your religion and its Author. By your hypocrisy and crimes the pagan world is led to despise a religion which is observed to have no elfect in purifying and restraining its j)rofessor8; and of course the reproach will terminate on the Author of your rclif^ion — that is, the true (Jod. A life

24 For the name of God is blasphemed among the Gentiles

of purity would tend to honour religion and its Author; a life of impurity does the reverse. There is no doubt that this was actually the effect of the deportment of the Jews. They were scattered every where; every where j they were corrupt and wicked; and I every where they and their religion were despised. 1 Among the Gentiles. In the midst of whom many Jews lived. ^ Throngli you. By means of you, or as the result of your conduct. It may mean, that you Jews do it, or profane the name of God; but the connexion seems rather to require the former sense, ^i As it is luvitten. To what place the apostle has reference^ cannot be certainly determined. 'I'here are two ])assages in the Old Testament which will bear on the case, and perhaps he had them both in his view. Isa. Iii. 5. Ezek. xxxvi. 22, 23. The meaning is not that the passages in the Old Testament, referred to by the phrase " as it is written," had any particular reference to the conduct of the Jews in the time of Paul, but that this had been the character of the people, and the effect of their conduct as a nation, instances of which had been bo-! fore ol>fierved and recorded by the pro- I phets. The same thing has occurred! to a most melancholy extent in regard; to professed Christian n:itions. For ' purposes of commerce, and science, j and war, and traffic, men from nations nominally Christian have gone into I almost every part of the heathen world. ' But they have not often been real i Christians. 'J'hey have been intent on gain; and have to a melancholy extent been profane, and unprincipled, and prolligate men. Vet the heathen i have reganlcd them as Christians; as I fair specimens of the effect of the reli- I gion of (Christ. They have learned, therefore, to abuse the name of Christian, and the Author of the Christian

25 For circumcision verily profiteth, if thou keep the law: but * if thou be a breaker of the

religion, as encouraging and promoting profligacy of life. Hence o?ie reason, among thousands, of the importance of Christian missions to the heathen. It is well to disabuse the pagan world of their erroneous opinions of the tendency of Christianity. It is well to teach them that we do not regard these men as Christians. As we have sent to them the -worst part of our population, it is well to send them holy men, who shall exhibit to them the true nature of Christianity, and raise our character in their eyes as a Christian people. And were there no other result of Christian missions, it would be worth all the expense and toil attending them, to raise the national character in the view of the pagan world.

25. For circumcision. Note, John vii. 22. Acts vii. 8. This was the peculiar rite by which the relation to the covenant of Abraham was recognised; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high importance to the rite, f Verily profiteth. Is truly a benefit; or is an advantage. The meaning is, that their being recognised as members of the Jewish commonwealth, and uitroduced to the privileges of the Jew, was an advantage. See ch. iii. 1, 2. The apostle was not disposed to deny that they possessed this advantage, but he tells them ivhy it was a benefit, and how it might fail of conferring any favour. ^ If thou keep the law. The mere sign can be of no value. The mere fact of being a Jew is not what God requires. It may be a favour to have his law, but the mere possession of the law cannot entitle to the favour of God. So it is a privilege to be born in a Christian land; to have had pious parents; to be amidst the ordinances of reUgion;

26 Therefore if ' the uncircumcision keep the righteous-

to be trained in Sunday-schools; and to be devoted to God in baptism: for all these are favourable circumstances for salvation. But none of them entitle to the favour of God; and unless they are improved as they should be, they may be only the means of increasing our condemnation. 2 Cor. ii. 16. 1 Thy circumcision is made jcjicircumcision. Thy circumcision, or thy being called a Jew, is of no value. It will not distinguish you from those who are 7iot circumcised. You will be treated as a heathen. No external advantages, no name, or rite, or ceremony will save you. God requires the obedience of the heart and of the life. Where there is a disposition to render that, there is an advantage in possessing the external means of grace. Where that is wanting, no rite or profession can save. This applies with as much force to those who have been baptized in infancy, and to those who have made a profession of religion in a Christian church, as to the Jew.

26. Therefore, if the uncircumcision. If those who are not circumcised, i. e. the heathen. 1 Xeep the righteousness of the law. Keep that which the law of Moses commands. It could not be supposed that a heathen would understand the requirements of the ceremonial law; but reference is had here to the moral law. The apostle does not expressly affirm that this was ever done; but he supposes the case, to show the true nature and value of the rites of the Jews, f Shall not his uncircumcision. Or, shall the fact that he is uncircumcised stand in the way of the acceptance of his services 1 Or, shall he not as certainly and as readily be accepted by God as if he were a Jew 1 Or in other words, the apostle teaches the doctrine that acceptance with God does not depend on

ness of the law, shall not his uncircumcision be counted for circumcision?

27 And shall not uncircumcision which is by nature, if it fullil the law, "judge thee, who by the letter and circumcision dost transgress the law?

28 For he * is not a Jew which

is one outwardly; neither is that circumcision which is outward in the flesh:

29 But he 25 a Jew, which is one inwardly; and circumcision is that of the heart, '^ in the spirit, and not in the letter; whose praise "^ is not of men. but of

a man's external privileges, but on the state of the heart and life, t Jie counted for cimimcision. Shall he not be treated as if he were circumcised? Shall his being uncircumciscd be any barrier in the way of his acceptance with God ] The word rendered " be counted," is that which is commonly rendered to reckon, to impute; and its use here shows that the Scripture use of the word is not to transfer, or to charge with that which is not deserved, or not true. It means simply that a man shall be treated as if it were so; that this want of circumcision shall be no bar to acceptance. There is nothing set over to his account; nothing transferred; nothing reckoned different from what it is. God judges things as they are; and as the man, though uncircumciscd, who keeps the law, ought to be treated as if\\c had been circumcised, so he who believes in Christ agreeably to the divine promise, and trusts to his merits alone for salvation, ought to be treated as if he were himself righteous. God judges the thing as it is, and treats men as it is proper to treat them, as being pardoned and accepted through his Son.

27. Which is by nature. Which is the natural state of man; his condition before he is admitted to any of the peculiar rites of the Jewish religion. T 7/ it fnlfl the law. If they who are uncircumcised keep the law. ^.fudge thee. Condemn thee as guilty. As we say, the conduct of such a man condemns us. He acts so much more consistently and uj)rightly than we do, that wc see our guilt. For a similar mode of expression, see Matt. xii. 4 1, 42. 1 Who by the letter, &c. The translation here is certainly not happily expressed. It is difficult to ascertain its meaning. The evident meaning of the original is, 'Shall not a heathen man who has none of your external privileges, if he keeps the law, condemn you who are Jews; who, although you have the letter and circumcision, are nevertheless transgressors of the law?' \ The letter. The word letter properly means the mark or character from which syllables and words are formed. It is also used in the sense of ivriting of any kind (Luke xvi. 6, 7. Acts xxviii. 21. Gal. vi. II), particularly the WTitings of Moses, denoting, by way of eminence, the letter, or the ivriting. Rom. vii. 6. 2 Tim. iii. 15.

28. For he is not a.Tew, &c. He who is merely descended from Abraham, and is circumcised, and externally conforms to the law only, does not po.sscss the true character, and manifest the true spirit, contemplated by the separation of the.lewish people. Their separation required much more. 1 JV>/- ther is that circumcision, &c. Neither does it meet the full design of the rite of circumcision, that it is externally performed. It contemplated much more. See ver. 29.

29. But he is a.Tew. He comes up to the design of the Jewish institution; he manifests truly what it is to be a Jew. 1 Which is one inwardly. Who is in heart a Jew. Who has the true spirit, and fulfils the design of their being separated as a peculiar people. This passage proves that the design of separating them was not merely to perform certain external rites, or to conform to external observances, but to be a people holy in heart and in life. It cannot be denied that this design was not generally understood in the time of the apostles; but it was abundantly declared in the Old Testament. Deut. vi. 5; X. 12, 13. 20; xxx. 14. Isa. i. 11—20. Mic. vi. 8. Ps. li. 16, 17; 1. 7 — 23. ^ And circumcision is that of the heart. That is, that circumcision which is acceptable to God, and which meets the design of the institution, is that which is attended with holiness of heart; with the cutting ofi' of sins; and with a pure life. The design of circumcision was to be a sign of separation from the heathen world, and of consecration to the holy God. And this design implied the renunciation and forsaking of all sins; or the cutting oft' of every thing that was offensive to God. This was a work peculiarly of the heart. This design was >ften stated and enforced in the writings of the Old Testament, Deut. x. 16, " Circumcise, therefore, the foreskin of your heart, and be no more stiffnecked," Jer. iv. 4. Deut. xxx. 6. ^ In the spirit. This is an expression explaining further what he had just said. It does not mean by the Holy Spirit, but that the work was to take place iji the soul, and not in the body only. It was to be an internal, spirit-

9; vi. 3. 5. Luke xviii. 10, 11, 12, Matt, xxiii. 23. f But of God. " Man looketh on the outward appearance, but the Lord looketh on the heart." 1 Sam. xvi. 7. The praise of God can be bestowed only on those who conform really, and not externally only, to his requirements.

The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn,

1. That the external rites of religion are of much less importance than the state of the heart,

5. That a mere profession of religion, however orthodox may be our creed, will not save us.

6. That the estimate which men may put on our piety is not the proper measure of our true character and standing.

7. It is an inexpressible privilege to be in possession of the word of God, and to know our duty. It may, if improved, conduce to our elevation in holiness and happiness here, and to our eternal felicity hereafter.

8. It is also a fearful thing to neglect the privileges which we enjoy. We shall be judged according to the light which we have; and it will be service, f And not in the letter. That is, not only according to the literal, external command, f &c. Whose object is not to secure the praise of men. One of the main characteristics of the Jews in the time of Christ was, a desire to secure honour among men, as being exactly scrupulous in the performance of all the duties of their religion. They prided themselves on their descent from Abraham, and on their regular conformity to the precepts of the law of Moses. Matt. iii.

9. Whatever may be the destiny of the heathen, it is our duty to make preparation to meet God. The most wicked of the heathen may meet a far milder doom than many who are externally moral, or who profess religion in Christian lands. Instead, therefore, of speculating on what may be their destiny, it is the duty of every individual to be at peace himself with God, and to flee from the wrath to come.

"VX/'HAT advantage then hath the Jew? or what profit is there of circumcision.

1. fVhat advantage, &c. The design of the first part of this chapter is to answer some of the objections which might be offered by a Jew to the statements in the last chapter. The Jirst objection is stated in this verse. A Jew would naturally ask, if the view which the apostle had given were correct, what peculiar benefit could the Jew derive from his religion ] The objection would arise particularly from the position advanced (ch. ii. 25, 26), that if a heathen should do the things required by the law, he would be treated as if he had been circumcised. Hence the question, " what profit is there of circumcision 1"

2. JSIuch every ivay. Or, in every respect. This is the answer of the apostle to the ob^^cuon in ver. 1. ^ Chiejly. That is, this is the principal advantage, and one including all others. The main benefit of being a Jew is, to possess the sacred Scriptures and their instructions. K Unto them ■were committed. Or were intrusted, were confided. The word translated "were committed," is that which is commonly employed to express faitk or confidence, audit implied confidence in them on the part of God in intrusting his oracles to them; a confidence which was not misplaced, for no people ever guarded a sacred trust or deposite with more fidelity, than the Jews did the sacred ycriptures. ■] Tlie oraclea. The word oracle among the heathen meant properly the answer or response of a god, or of some priest supposed to be inspired, to an irujuiry of importance, usually expres;.ed in a brief sententious way, and ofliTi with great ambiguity. 'Vhe place from which Huch a response was usually obtained was also called an oracle, as the oracle

because that unto them • were committed the oracles of God.

3 For what ifsomc* did not believe? JSliall their unbelief make the faith of God without effect I

at Delphi, &c. These oracles were frequent among the heathen, and affairs of great importance were usually submitted to them. The word rendered oracles occurs in the New Testament but four times, Acts vii.38. Heb. v. 12. 1 Pet. iv. 1 1. Rom. iii. 2. It is evidently here used to denote the Scriptures, as being that which was spoken by God, and particularly perhaps the divine promises. To possess these was of course an eminent privilege, and included all others, as they instructed them in their duty, and were their guide in every thing that pertained to them in this life and the life to come. They contained, besides, many precious promises respecting the future dignity of the nation in reference to the Messiah. No higher favour can be conferred on a people than to be put in possession of the sacred Scriptures. And this fact should excite us to gratitude, and lead us to endeavour to extend them also to other nations. Comp. Deut. iv. 7, 8. Ps. cxlvii. 19, 20.

3. For -what if some did not believe? This is to be regarded as another objection of a Jew. ' What then 1 or what follows? if it bo admitted that some of the nation did not believe, does it not follow that the faithfulness of God in his [iromises will fail V The points of the objection are these: (1.) The apostle had maintained that the nation was sinful (ch. ii.); that is, that they had not obeyed or believed God. (2.) This, the objector for the time admits or supposes in relation to xomr of them. But, (3.) He asks whrtbor this does not involve a consequence which is not admissible, that (iod is unfaithful. Did not the fact that (iod chose them as his people, and entered into covenant with them, imply that the Jews should be kept

4 God forbid: yea, let God be true, but every man a liar; as it is written, " 'JThat thou might-

from perdition? It was evidently their belief that all Jews would be saved, and this belief they grounded on his covenant with their fathers. The doctrine of the apostle (ch. ii.) would seem to imply that in certain respects they were on a level with the gentile nations; that if they sinned, they would be treated just like the heathen; and lience they asked of what value was the promise of God? Had it not became vain and nugatory] ^ Make the faith. The word faith here evidently means \\\e faithfulness or fdeliiij of God to his promises. Comp. Matt, xiii. 23. 2 Tim. iii. 10. Hos. ii. 20. t Of none effect. Destroy it; or prevent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform.

4. God forbid. Greek, Let not this be. The sense is, let not this by any means be supposed. This is the answer of the apostle, showing that no such consequence followed from his doctrines; and that if any such consequence should follow, the doctrine should be at once abandoned, and that every man, no matter who, should be rather esteemed false than God. The veracity of God ivas a great first principle, which was to be held, whatever might be the consequence. This implies that the apostle believed that the fidelity of God could be maintained in strict consistency with the fact that any number of the Jews might be found to be unfaithful, and be cast off. The apostle has not entered into an explanation of this, or shown how it could be, but it is not difficult to understand how it Vv'as. The promise made to Abraham, and the fathers, was not unconditional and absolute, that G

est be justified in thy sayings, and mightest overcome Avhen thou art judged.

all the Jews should be saved. It was implied that they were to be obedient; and that if they were not, they would be cast off. Gen. xviii. 19. Though the apostle has not stated it here, yet he has considered it at length in another part of this epistle, and showed that it was not only consistejitvdXh the original promise that a part of the Jews should be found unfaithful, and be cast off, but that it had actually occurred according to the prophets, ch. x. 16 — 21; xi. Thus the fidelity of God was preserved; at the same time that it was a matter of fact that no small part of the nation was rejected and lost, f Let God be true. Let God be esteemed true and faithful, whatever consequence may follow. This was a first principle, and should be now, that God should be believed to be a God of tr\ith, whatever consequence it might involve. How happy would it be, if all men would regard this as a fixed principle, a matter not to be questioned in their hearts, or debated about, that God is true to his word! How much doubt and anxiety would it save professing Christians; and how much error would it save among sinners! Amidst all the agitations of the world, all conflicts, debates, and trials, it would be a fixed position where every man might find rest, and which would do more than all other things to allay the tempests and smooth the agitated waves of human life. *f But every man a liar. Though every man and every other opinion should be found to be false. Of course this included the apostle and his reasoning; and the expression is one of those which show his magnanimity and greatness of soul. It implies that every opinion which he and all others held; every doctrine which had been defended; should be at once abandoned, if it implied that God was false. It was to be assumed as a first principle in all religion and all reasoning, that if a doctrine implied that God was not faithful, it was of course a false doctrine. This showed his firm conviction that the doctrine which he advanced was strictly in accordance with the veracity of the divine promise. What a noble principle is this! How strikingly illustrative of the humility of true piety, and of the confidence which true piety places in God above all the deductions of human reason! And if all men were willing to sacrifice their opinions when they appeared to imphige on the veracity of God; if they started back with instinctive shuddering at the very supposition of such a want of fidelity in him; how soon would it put an end to the boastings of ciTor, to the pride of philosophy, to lofty dictation in religion! No man v/ith this feeling could be for a moment a Universalist; and none could be an infidel, "f Aa it is -ivvitten. Ps. li. 4. To confirm the sentiment which he had just advanced, and to show that it accorded with the spirit of religion as expressed in the Jewish writings, the apostle appeals to the language of David, uttered in a state of deep penitence for past transgressions. Of all quotations ever made, this is one of the most beautiful and most happy. David was overwhelmed with grief; he saw his crime to be awful; he feared the displeasure of God, and trembled before him. Yet he held it as a fxed, indisputable principle that God was uicnrr. This he never once thought of calling in question. He had sinned against God, God only; and he did not once think of calling in quc-tion the fact that God was just altogether in reproving him for his sin, and in pronouncing against him the sentence of condemnation, f That than iniglitest he jnstijied. That thou mightest be regarded as just or right; or, that it may appear that God is not unjust. This does not mean that David had sinned against God for tlic purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation. 1 Jn thy sayiiigs. In what thou hast spoken; that is, in thy sentence of condemnation; in thy words in relation to this oflence. It may help us to understand this, to remember that the psalm was written immediately after Nathan, at the command of God, had gone to reprove David for his crime. (See the title of the psalm.) God, by the mouth of Nathan, had expressly condemned David for his crime. To this expression of condemnation David doubtless refers by the expression " in thy sayings." See 2 Sam. xii. 7—13. ^ Arid migjitest overcome. In the Hebrew, ' mightest be pure^ or mightest be esteemed pure, or just. The word which the LXX. and the apostle have used, "mightest orerco/?ie,'' is sometimes used with reference to litigations or trials in a court of justice. He that vras accused and acquitted, or who was adjudged to be innocent, might be said to overcome, or to gain the cause. The expression is thus used here. As if there were a trial between David and God, God would overcome; tliat is, would be esteemed pure and righteous in his sentence condemning the crime of David, "il JFhe?i thou art Judged. The Hebrew is, -a-hen thou Jndgest; tha^ is, in thy judgment pronounced on this crime. The Greek iuay also be in the middle voice as well as the passive, and may correspond, therefore, in meaning precisely with the Hebrew. So the Arabic renders it. The Syriac renders it, " tvhcn they (i. e. inen) shall judge thee.'" The meaning, as expressed by David, is, that God is to be esteemed right and just in condemning men for their sins, and that a true penitent, i. e. a man placed in the best circumstances to form a proper estimate of God, will see this, though it should condemn himself. The meaning of the expression in the connexion in which Paul usr.s it, is, that it is to bo held as a fixed, unwavering principle, that God is right and true, whatever consequences it may involve; whatever doctrine it may overlhrow; or whatever man it may prove to be a har.

5 But if our unrighteousness commend the righteousness of God, what shall ^ye say? Is God unrighteous, who taketh

5. But if GXir xinrighteousness. If our sin. The particular sin which had been specified (ver. 3) was vnbelief. But the apostle here gives the objection a general form. This is to be regarded as an objection which a Jew might make. The force of it is this: (1.) It had been conceded that some had not believed; that is, had sinned. (2.) But God was true to his promises. Notwithstanding tkeir sin, God's character was the same. Nay, (3.) In tJie very midst of sin, and as one of the results of it, the character of God as a just Being, shone out illustriously. The question then was, (4.) If his glory resulted from it; if the eflect of all was to shoxo that his character was pure; how^ could he punish that sin from which his own glcry resulted 'S And this is a question which is often asked by sinners. *)[ Commend. Recom.mend; show forth; render illustrious. ^ The right eoiisness of God. His just and holy character. This was the eifect en David's mind, that he saw more clearly the justice of God in his threatcnings against sin, in consequence of his own transgression. And if this effect followed, if honour was thus done to God, the question was, how he could consistently punish that v/hich tended to promote his own glciy? 1 IVhat shall ive say? What follows 1 or, wliat is the inference "? This is a mode of speech as if the objector hesitated about expressing an inference which would seem to follow, but which was horrible in its character. ^ Is God unrighteous? The meaning of this would be better expressed thus: ' Is vM God unrighteous in punishing? Does it not follow that if God is honoured by sin, that it would be wrong for him to inflict punishment"?' f JVho taketh vengeance. The meaning of this is simply, xvho infdcts punishment.

6 God forbid: for then how * shall God judge the world?

rily in the original i^oeyh). It is commonly rendered tvrath, but it often means simply puni shueni, wiihout any reference to the state of the mind of him vi'ho inflicts it. Matt. iii. 7. Luke iii. 7; xxi. 23. John iii. 36. Note, Rom. i. 18; iv. 15. ^ I speak as a man. I speak after the manner of men. I speak as appears to be the case to human view; or as would strike the human mind. It does not mean that the language was such as ■iviched men were accustomed to use; but that the objector expressed a sentiment which to human view would seem to follow from what had beeji said. This I regard as the language of an objector. It implies a degree of reverence for the character of God, and a seeming unwillingness to state an objection which seemed to be dishonourable to God, but which nevertheless pressed itself so strong on the mind as to appear irresistible. No way of stating the objection could have been more artful or impressive.

6. God forbid. Note, ver. 4. ^ For then. If it be admitted that it would be unjust for God to indict punishment. \ Hovj shall God, &c. Kow will it be right or consistent for him to judge the world, f Judge. To judge implies the possibility and the correctness of condemning the guilty; for if it were not right to condemn them, judgm.ent would be a fiirce. This does not mean that God would condemn all the world; but that the fact of judging men implied the possibility and propriety of condemning those who were guilty. It is remarkable that the apostle does not attempt to explain liow it could be that God could take occasion from the sins of men to promote his glory; nor does he even admit the fact; but he meets directly the objection. To understand the force of his answer, it must be remembered that it was an.

7 For if the trutli of God hath more abounded through my lie

admitted fact, a fact which no 07ie among the Jews would call in question, that God would judge the world. This fact was fully taught in their own writings. Gen. xviii.:?.3. Eccl. xii. 14; xi. 9. It was besides an admitted point with them that God would cojidcinn the heathen icorld; and perhaps the term " world" here refers particularly to them. But how could this be if it 7i>ere not rig-Jit for God to inflict punishment at all ] The inference of the objector, therefore, could not be true; though the apostle does not tell j u? hovj it was consistent to inflict pu- i nishmsnt for offences from which God [ took occasion to promote his glory. It | may be remarked, however, that God will judge offences, not from what he may do in overruling' them, but from the nature of the crime itself. The question is not, what good, God may bring out of it, but what does the crime itself deserve 1 what is the character of the offender? what was his intention 1 It is not what God may do to overrule the offence when it is committed. The just punishment of the murderer is to be determined by the law, and by his own desert; and noi j from any reputation for integrity and ' uprightness which the judge may manifest on his trial; or from any honour which may accrue to the police for detecting him; or any security which may result to the commonwealth from liis execution; or from any honour which the laiv may gain as a just law by his condemnation. Nor should any j of these facts and advantages which I may result from his execution, be plead- j ed in bar of his condemnation. So it ' is with the sinner under the divine ad- | ministration. It is indeed a truth (Ps. i Ixxvi. 10) that the wrath of man sliall | praise (iod,and that he will take occasion from men's wickedness to glorify j himself as a just judge and moral go- \ vernor; but this will be no ground of j acquittal for the sinner. I unto Ins glory, why yet also judged as a sinner?

7. For if, &c. This is an objection similar to the former. It is indeed but another form of the same, f The truth of God. Ilis truth or faithfulness in adhering to his ihrcatcnings. God threatened to punish the guilty. By their guilt he will take occasion to show his own truth; or their crime will furnish occasion for such an exhibition. ^ Hath wore abounded. Has been more striking, or more manifest. His truth will be shown by the fulfilment of all his promises to his people, and of all his predictions. But it will also be shown by fulfdling his threatenings on the guilty. It will, therefore, more abound by their condemnation; that is, their condemnation will furnish new and striking instances of his truth. Every lost sinner will be, therefore, an eternal monument of the truth of God. t Through my lie. By means of my lie, or as one of the results of my falsehood. The word lie here means falsehood, deceitfulness, unfaithfulness. If by the unfaithfulness of the Jewish people to the covenant, occasion should be given to God to glorify himself, how could they be condemned for it! t Unto his glory. I'o his j)raise, or so as to show his character in such a way as to excite the praise and admiration of his intelligent creation. 1 If hjf ye:, am J, &c. How can that act be regarded as evil, which tends to promote the glory of God 1 The fault in the reasoning of the objector is this, that he takes for granted that the direct tendency of his conduct is to promote God's glory, whereas it is just the reverse; and it is by God's reversing that tendency, or overruling it, that he obtains his glory. 'J'he tendency of murder is not to honour the law, or to promote the security of society, but just the reverse. SStill, his execution shall avert the direct tendency of his crime, and do hoiidur to the law and the judge, and promote the peace and security of the community by restraining others.

8 And not rather (as v\'e be slanderously reported, and as

8. ^^7id not rather. This is the answer of the apostle. He meets the clvjection by showing its tendency if carried out, and if it were made a principle of conduct. The meaning is, ' If the glory of God is to be promoted by sin, and if a man is not therefore to be condemned, or held guilty for it; if this fact absolves man from crime, yvhv not carrij ths doctrine out, a?id r.iake it a principle of conduct, and 1.0 ALL THE EVIL WE CAJf, iu Order to promote hia glory.^ 'i'his was the fair consequence of the objection. And yet this was a result so shocking and monstrous, that all that was necessary in order to answer the objection was merely to state this consequence. Every man's moral feelings would revolt at the doctrine; eveiy man would kno-w that it could not be true; and every man, therefore, could see that the cbjection was not valid. 1 As ~i-e. This refers, doubtless, to the apostles, and to Christians generally. It is unquestionable, that this accusation was often brought against them, t Slanderotishj reported. Greek, As we are blasphemed. This is the legitimate and proper use of the word blaspheme, to speak of one iii a reproachful and calumnious manner. ^ As some affirm, &c. Doubtless Jews. Why they should affirm this, is not known. It was doubtless, however, ■norm perversion of the doctrines that the apostles preached. The doctrines which were thus misrepresented and abused were probably these: the apostles taught that the alns of men were the occasion of promoting God's glory in the plan of salvation. That " where sin abounded, grace did much more abound." ch. V. 20. That God, in the salvation of men, v/ould be glorified just in proportion to the depth and pollution of the guilt which was forgiven. This was true; but how easy was it to misrepresent this as teaching that men ought to sin in order to promote God's glory! and instead of stating it as an infey- ence v/hich thky drew from the doctrine, to state it as what the apostles actnaUy taught. This is the common mode in which charges are brought against others. Men draw an inference themselves, or suppose that the doctrine leads to such an inference, and then charge it on others as what they actually hold and teach. There is one maxim which should never be departed from: That a man is not to be held responsible for the inferences vjhich WE niay draxv frorn Ms dectrine; and that he is never to be represented as holding and teaching that Tjldch WE suppose folloxvs from his d'jctrine. He is ansv.'^erable only for what he avows. \ Let us do evil. That is, since sin is to promote the glory of God, let us commit as much as possible. ^ That good may come. That God may take occasion by it to promote his glory. ^ Whose daiiiuatio7i is just. Whose condemnation. See Note, ch. xiv. 23. This does not necessarily refer to future punishment, but it i.ieans that the conduct ol' those who thus slanderously perverted the doctrines of the Christian rehgion, and accused the apostles of teaching this doctrine, was deserving of condemnation or punishment. Thus he expressly disavov;s, in strong language, the doctrine charged on Christians. Thus he silences the objection. And thus he teaches, as a great fundamental law, that evil is not to be done that good may come. This is a universal rule. And this is in no case to be departed from. Whatever is evil is not to be done under any pretence. Any imaginable good which we may think will result from it; any advantage to ourselves or to our cause; or any glory which we may think may result to God, wili not sanction or justify the deed. Strict, uncompromising integrity and honesty is to be the m.axim of our lives; and in such a life only can we hope for success, or for the blessing of God.

9 What then? are we better than they? No, in no wise: for we have before proved * both

9. JVIiat then? This is another remark supposed to be made by a Jewish objector. ' What follows 1 or are we to infer that we are l)cttcr than others V ^.Ire ive better than they? Are we Jews better than the Gentiles? Or rather, have we any preference, or advantage as to character and prospects, over the Gentiles 1 These questions refer only to the ^reat point in debate, to wit, about justification before God. The apostle had admitted (ver. 2) that the Jews had important advantages in some respects, but he now aflirms tliat those advantages did not make a dificrence between them and the Gentiles about justification. % J\'o, in no wise Not at all. That is, the Jews have no preference or advantage over the Gen-

10 As it is written, " There is none righteous, no, not one:

than the Gentiles. The point, then, is to prove the depravity of the Jeivs, not that of universal depravity. The interpretation should be confined to the bearing of the passages on the Jews, and the quotations should not be adduced as directli/ proving the doctrine of universal depravity, hi a certain sense, which will be stated soon, they may be adduced as bearing on that subject. But their direct reference is to the Jewish nation. The passages which follow, are taken from various parts of the Old Testament. The design of this is to show, that this characteristic of sin was not confined to any particular period of the Jewish history, but pertained to them as a people; that it had characterized them tiles in regard to the subject of justifi- | throu^-hout their existence as a nation, cation before God. They have failed j Most of the passages are quoted in the to keep the law; they are sinners; and I language of theSentuagint. The quo- if they are justified, it must be in the same way as the rest of the world. ^ ITe have before proved, &c. ch. i. 21— 32. ch. ii. ^ Under sin. Sinners. Under the power and dominion of sin.

10..^h it is -ivi'itteri. The apostle is reasoning with Jews; and he proceeds to show from their own Scriptures, that what he had aiTirmed was true. The point to be proved was, that the Jews, in the matter of justification, had no advantage or preference over the Gentiles; that the Jew had failed to!:eep the law which had hevn given him, as the Gentile had failed to keep the law which had been given him; and that both, therefore, were equally dependent on the mercy of God, inca- ])able of being justified and saved by tation in ver. 10, 11, 12, is from Ps xiv. 1, 2, 3, and from Ps. liii. 1, 2, 3. The liiid psalm is the same as the xivth, with some slight variations. t There is none rijhtcoiis. 'I'he Hebrew (Ps. xiv. 1) is, there is none that docth good. The Septuagint has the same. The apostle quotes according to the sense of the passage. The design of the apostle is to show that none could be Justified by the law. He uses an expression, therefore, which is exactly conformable to his argument, and which accords in meaning with the Hebrew, //jc?'t' is none Just, Sih-ju:,;. Tl.V(7, not one. This is not in the Hebrew, but is in the Se})tuagint. It is a strong universal expression, denoting the state of almost universal corruption which existed in the tifne of their works. To show this, the apos- ' the psalmist. The expression should

Scriptures, they were siiniers no less [ the nation was, at that time, that it was

I was not litcraUy one pions man in lh( ' nation; i)Ut that the characteristic of

12 They are all gone out of

exceedingly corrupt. Instead of being righteous, as the Jew claimed, because they were Jews, the testimony of their own Scriptures was, that they were universally wicked.

11. There is none that understandeth. In the Hebrew (Ps. xiv. 2), God is represented as looking down from heaven to see, that is, to make investigation, whether there v>'ere any that understood or sought after him. This circumstance gives not only high poetic beauty to the passage, but deep solemnity and awfulness. God, the searcher of hearts, is represented as making investigation on this very point. He looks down from heaven for this very purpose, to ascertain whether there v^-ere any righteous. In the Hebrew it is not asserted, though it is clearly and sttongly implied, that none such ~vere found. That fact the apostle states. If, as the result of such an investigation, none v/ere found; if God did not specify that there xvere any such; then it follows that there were none. For none could escape the notice of his eye; and if there had been any, the benevolence of his heart would have led him to record it. To understand is used in the sense of being wise; or of having such a state of moral feeling as to dispose them to serve and obey God. The word is often used in the Bible, not to denote a mere intellectual operation of the mind, but the state of the heart inclining the mind to obey and worship God. Ps. cvii. 43; cxix. 27. 100. Prov. v. 5. Isa. vi. 10. "Lest they should understand with their heart," &c. "j That seeketh after God. That endeavours to know and do his will, and to be acquainted with his character. A disposition not to seek after God, that is, to neglect and forget him, is one of the most decided proofs of depravity. A righteous the way, they are together become unprofitable; there is none that doeth good, no, not one. 13 Their " throat is an open man counts it his highest privilege and honour to know God, and to understand his will. A man can indulge in wickedness only by forgetting God, Hence a disposition not to seek God is full proof of depravity.

12. Tiiey have all gone out of the ivay. They have declined from the true path of piety and virtue. ^ They are together. They have at the same time; or they have equally become unprofitable. They are as one; they are joined, or united in this declension. The expression denotes union, or sii7iilarity. 1 Become tmpr oft able, 'i'his word in Hebrew means to become putrid and offensive, like fruit that is spoiled. In Arabic, it is applied to milk that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no valve in regard to works of righteousness. % There is nojie, &c. This is taken literally from the Hebrew.

13. Their throat, &c. This expression is taken from Ps. v. 9, literally from the Septuagint. The desngn of the psalm is to reprove those who were false, traitorous, slanderous, &c. (Ps. V, 6.) The psalmist has the sin of deceit, and falsehood, and slander particularly in his eye. The expressions here are to be interpreted in accordance with that. The sentiment here may be, as the grave is ever open to receive all into it, that is, into destruction, so the mouth or the throat of the slanderer is ever open to swallow up the peace and happiness of all. Or it may mean, as from an open sepulchre there proceeds an otfensive and pestilential vapour, so from the mouths of slanderous persons there proceeds noisome and ruinous words. (Stuart.) I think the connexion demands the form.8r interpretation, t J^'ith their tongues, &c. In their conversation,

sepulchre; with their tongues they have used deceit; the poison "■ of asps is under their

14 Whose mouth ^ is full of cursing and bitterness.

their promises, &c. they have been false, treacherous, and unfaithful. ^ The poison of asps. This is taken UtcraUy from the Septuagint of Ps. cxl. 3. The asp, or adder, is a species of serpent whose poison is of such active operation that it kills almost the instant that it penetrates, and that without remedy. It is small, and commonly lies concealed, often in the sand in a road, and strikes the traveller before he sees it. It is found chiefly in Egypt and Lybia. It is said by ancient writers that the celebrated Cleopatra, rather than be carried a captive to Rome by Augustus, suffered an asp to bit..; her in the arm, by which she soon died. The precise species of serpent which is here meant by the psalmist, however, cannot be ascertained. All that is necessary to understand the passage is, that it refers to a serpent whose bite was deadly, and rapid in its execution. *f Is binder their lips. The poison of the serpent is. contained in a small bag \vhich is concealed at the root of the tooth. When the tooth is struck into the flesh, the poison is pressed out, through a small hole in the tooth, into the wound. Whether the psalmist was acijuainted with that fact, or referred to it, cannot be known: his words do not of necessity imply it. The sentiment is, that as the poison of the asp is rapid, certain,spreading quickly through the system, and producing death; so the words of the slanderer arc deadly, pestiferous, quickly destroying the reputation and happiness of man. They are as subtle, as insinuating, and as deadly to the reputation, as the poison of the adder is to the body. Wicked men, in the Bible are often compared to serpents. Matt, xxiii. 33. Gen. xUx. 17.

15 Their feet shed blood:

17 And the way of peace have they not known:

14. Whose month. Ps. x. 7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies. ^ Cursing. Reproachful and opprobrious language, such as Shimei used in relation to David. 2 Sam. xvi. 5. 7, 8. ^ Bitterness. In the psalm, decelts. The word bitterness is used to denote severity, harshness, cruelty; reproachful and malicious words.

15. Their feet, &c. The quotation in this and the tv.^o following verses, is abridged or condensed from Isa. lix. 7, 8. The expressions occur in the midst of a description of the character of the nation in the time of the prophet. The apostle has selected a few expressions out of many, rather making a reference to the entire passage, than a formal quotation. The expression, " their feet are swift," 6z;c. denotes the eagerness of the nation to commit crime, particularly deeds of injustice and cruelty. They thirsted for the blood of innocence, and hasted to shed it, to gratify their malice, or to satisfy their vengeance.

16. Destruction. That is, they cause the destruction or the ruin of the reputation, happiness, and peace of others. ^ Misery. Calamity, ruin. 11 In their xvaijs. Wherever they go. This is a striking description not only of the vi'icked then, but of all times. The tendency of their conduct is to destroy the virtue, happiness, and peace of all with whom tliey come in contact.

17...Ind the ivay of peace, &r. What tends to promote their own hap piness, or that of others, they do not regard. Intent on their plans of evil, they do not know or regard that which is fitted to promote the welfare of them- selves or others. This is the case with all who are selfish, and who seek to gain their own purposes of crime and ambition.

18. There is no fear of God. Vs. xxxvi. 1. The word /ear here denotes reverence, arje, veiieraiioii. There is no such regard or reverence for the character, authority, and honour of God as to restrain them from crime. Their conduct shows that they are not withheld from the commission of ini- (!uity l)y any regard to the fear or favour of God. The only thing that will be elTcctual in restraining men from sin, will be a regard to tlie honour and law of God.

In regard to these quotations from the Old Testament, we may make the following remarks. (1.) They fully establish the position of the apostle, j that the nation, as such, was far from being righteous, or that the}' could be justified by their own works. By quotations from no less than six distinct places in their own writings, referring to different peiiods of their history, he shows what the character of the nation was. And as this was the characteristic of those times, it followed that a Jew could not hope to be saved simply because he ivas a Jew. He needed, as much as the Gentile, the benefit of some other plan of salvation. (2.) These passages show us how to use the Old Testament, anJ the facts of ancient history. They are to be adduced not as showing directly what the character of man is noiv, but to show what human nature is. They demonstrate what man is when under the most flivourable circumstances; in different situations; and at different periods of the world. The concvirrence of past facts shows what the race is. And as past facts are uniform; as man thus far, in the most favourable circumstances, has been sinful; it follows that this is the characteristic of man every where. It is settled by the facts of the world,

19 Now we know, that what things soever the law saith, it

just as any other characteristic of man is settled hy the uniform occurrence of facts in all circumstances and times. Ancient facts, and quotations of Scripture, therefore, are to be adduced as proofs of the tendency of Innnan nature. So Paul used them; and so it is lawful for us to use them. (3.) It may be observed further, that the apostle has given a view of human depravity which is very striking. He does not confine it to one faculty of the mind, or to one set of actions; he specifies each member and each faculty as being perverse, and inclined to evil. The depravity extends to all the departments of action. The tongue, the mouth, the feet, the lips, are all involved in it; a!l are perverted, and all become the occasion of the commission of sin. The entire man is corrupt; and the painful description extends to every department of action. (4.) If such was the character of the Jewish nation under all its advantages, what must have been the character of the heathen 1 We are prepared thus to credit all that is said in ch. i. and elsewhere, of the sad state of the pagan world. (5.) What a melancholy view we have thus of human nature. From whatever quarter we contemplate it, we come to the same conclusion. Whatever record we examine; whatever history we read; whatever time or period wc contemplate; we find the same facts, and are forced to the same conclusion. All are involved in sin, and are polluted, and ruined, and helpless. Over these ruins we should sit down and weep, and lift our eyes with gratitude to the God of mercy, that he has pitied us in our low estate, and has devised a plan by which " these ruins may be built again," and lost, fallen man be raised up to forfeited " glory, honour, and immortality."

saith to them who are under the law; that every * mouth may be

repts, or recorded as historical facts. Whatever things are found in the law. ^ The hnu saith. This means here evidently the Old Testament. From that the apostle had been drawing his arguments, and his train of thought requires us here to understand the whole of the Old Testament by this. The same principle applies, however, to all law, that it speaks only to those to whom it is expressly given. *11 It saith to them, &c. It speaks to them for whom it was expressly intended; to them for whom the law was made. The apostle makes this remark in order to prevent the Jew from evading the force of his conclusion. He had brought proofs from their ou-n acknowledged lavi's, from writings given expressly far them, and which recorded their own history, and which they admitted to be divinely inspired. These proofs, therefore, they could not evade. ^ That every ■month may be stopped. This is, perhaps, a proverbial expression. Job V. 15. Ps. cvii. 4-2. It denotes that they v.'ould be thoroughly convinced; that the argument would be so conclusive as that they would have nothing to reply; that all objections v,-ould be silenced. Here it denotes that the argument for the depravity of the Jews from the Old Testament was so clear and satisfactory, that nothing could be alleged in rci>ly. This may be regarded as the conclusion of his whole argument, and the expressions may refer not to the Jews only, but to all the world. Its meaning may, perhaps, be thus expressed, ' The Gentiles are proved guilty by their own deeds, and by a violation of the laws of nature. They sin against their own conscience; and have thus been sliown to be guilty before Ood (ch. i.). The Jews have also been shown to be guilty; all their objections have been silenced by an independent train of remark; by appeals to tiu-ir oivn laib; by arguinnits drawn from the autb.oritY v;hich th"ii admit.

Thus the mouths of both are stopped. Thus the whole world becomes guilty before God.' I regard, therefore, the word"//ui^" here (ivu.) as referring, not particularly to the argument from the la~j^ of the Jews, but to the xvhole previous train of argument, embracing both Jews and Gentiles. His conclusion is thus general or iiniversal, drav.-n from arguments adapted to the two great divisions of mankind. "^ Ami all the Tjorld. Both Jews and Gentiles, for so the strain of the argument shows. That is, all by nature; all who are out of Christ; all who are not pardoned. All are guilty where there is net some scheme contemplating forgiveness, and which is not applied to purify them. The apostle in all this argument speaks of what man is, and ever would be, without some plan of justification appointed by God. \ J)Iay become. May be. They are not made guilty by the law; but the argument from the law, and from fact, proves that they are guilty. *lf Guilty before God, iTriJucc tZ QiZ. Margin, subject to the judgment of God. The phrase is taken from courts of justice. It is applied to a man who has not vindicated or defended himself; against whom therefore the charge or the indictment is found true; and who is in consequence subject to p^nishmcnt. The idea is that of subjection to punishment; but ahuays because the man pert^onally deserves it, and because being unable to vindicate himself, he ought to bo punished. It is never used to denote simply an obligation to punishment, but with reference to the fact that the punishment is personally deserved. This word, rendered guilty, is not elsewhere used in the New Testament, nor is it found in the Septuagint. The argiiment of th" apo.sflo here shows, (1.) That in order to guilt, there mu^t be a la-u}, either that of nature or by revelation (ch. i. ii. iii.) -, and, (2.) That in order to Lniil!, t'.icre must be a violatiiin

20 Therefore " by the deeds of the lavv' there shall no flesh be justified in his- sight: for by

21 But now the righteousness

of that law which may be charged on them as individuals, and for which they are to be held personally responsible.

20. Bi,' the deeds of the laxL'. By works; or by such deeds as the law requires. I'iie word latv has, in the Scriptures, a great variety of signilicatioris. Its strict and proper meaning is, a i^ule of conduct prescribed by superior authority. The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that men could be justified by no conformity to those laws. He had shown (ch. i.) that the heathen, the entire gentile xvorld, had violated the laws of nature; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same (ch. ii. iii.) in respect to the Jews. They had equally failed in rendering obedience to their law. In both these cases the reference was, not to ceremonial or ritual laws, but to the moral lav/; whether that lav/ was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found JioJy, i. e. whether they had obeyed the moral law. The conclusion was, that in all this they had failed, and that therefore they could not be justified by that law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a want of conformity of the heart no less than with a want of conformity of the life. See ch. i. 26. 29—31; ii. 28, 29. The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify men in the sight of a holy God. 'I There shall no ^ftesh. No man; no human being, cither among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion. See Note on ch. i. 3. Be justijied. Be regarded and treated as righteous. None shall be esteemed as having kept the law, and as being entitled to the rewards of obedience. TSee Note, ch. i. 17. 1 In his sight. Before him. God sits as a Judge to determine the characters of men, and he shall not adjudge any to have kept the law. 1 For by the laiv. That is by all law. The connexion shows that this is the sense. Law is a rule of action. The effect of applying a rule to our conduct is to show us what sin is. The meaning of the apostle clearly is, that the application of a law to try cur conduct, ir;- stead of being a ground of justification, will be merely to show us our own sinfulness and departures from duty. A man may esteem himself to be very right and correct, until he compares himself with a rule, or law; so whether the Gentiles compared their conduct with their laws of reason and conscience, or the Jew his v/ith his ivritten law, the effect would be to show them hovi/ far they had departed. The more closely and faithfully it should be applied, the more they would see it. So far from being justified by it, they would be more and more condemned. Ccmp. Rom. vii. 7 — 10. The same is the case now. This is the way in which a sinner is converted; and the more closely and faithfully the lav/ is preached, the more v/ill it condemn him, and show him that he needs some other plan of salvation.

21. But noiv. The apostle, having shov/n the entire failure of all attempts to be justified by the /aw, whether among Jev/s or Gentiles, proceeds to state fully the plan of justification by