ham thus settled by the promise, but it is still further seen and illustrated in the birth of the two sons of Isaac. He had shown that the principle of thus making a distinction among the posterity of Abraham was recognised in the original promise, thus proving that all the descendants of Abraham were of course to be saved; and he now proceeds to show that the principle was recognised in the case of his posterity in the family of Isaac. And he shows that it is not according to any natural principles that the selection was made; that he not only made a distinction between Jacob and Esau, but that he did it according to his good pleasure, choosing the younger to be the object of his favour, and rejecting the older, who, according to the custom of the times, was supposed to be entitled to peculiar honour and rights. And in order to prove that this was done according to his own pleasure, he shows that the distinction was made before they were born; before they had formed any character; and, consequently, in such a way that it could not be pretended that it was in consequence of any works which they had performed. 1! BiLt ivhen Rebecca. The wife of Isaac. See Gen. xxv. 21. 23.
11 (For the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth;)
11. For the children beinff not yet born. It was not, therefore, by any works of theirs. It was not because they had formed a character, and manifested quaUties which made this distinction proper. It was laid back of any such character, and therefore had its foundation in the purpose or plan of God. t JVeither having- done any g-ood or evil. That is, when the declaration (ver. 12) was made to Rebecca. This is a very important passage in regard to the question about original sin. It proves, (1.) That as yet they had no moral character. They had done nothing good or bad; and where that is the case there can be no character, for character is the result of conduct. (2.) That the period of moral agency had not yet commenced. Comp. Gen. xxv. 22, 23. fl'hen that agency commences, we do not know; but here is a case of which it is aflirmed that it had not commenced. (3.) The purpose of God is antecedent to the formation of character, or the performance of any actions, good or bad. (4.) It is not a purpose formed becajise he sees any thing in the individuals as a ground for his choice, but for some reason which he has not explained, and which in the Scripture is simply called purpose, and good pleasure. Eph. i. 5. (5.) If it existed in this case, it docs in others. If it was right then, it is now. And if God then dispensed his favours on this j)rinciple, he will now. But, (6.) 'J'his affirmation respecting Jacob and Esau does not prove that they had not a nature inclined to evil; or a corrupt and sensual propensity; or that they would not sin as soon as they became moral agents. It i)roves merely that they had not yet committed actual sin. That they, as well as all others, ■would certainly sin as soon as they committed moral acts at all, is proved
^ 77ie purpose of God. Note, ch. viii. 28. ^..According to election. To dispense his favours according to his sovereign will and pleasure. Those favours were not conferred in consequence of the merits of the individuals, but according to a wise plan lying- back of the formation of their characters, and before they had done good or evil. The favours were thus conferred according to his choice, or election. H Jlight stand. Might be confirmed; or might be proved to be true. The case shows that God dispenses his favours as a sovereign. The purpose of God was thus proved to have been formed without respect to the merits of either. ^ A''ot of -works. Not by any thing which they had done either to merit his favour or to forfeit it. It was formed en other principles than a reference to their works.. So it is in relation to all who shall be saved. God has good reasons for saving those who shall be saved. What the reasons are for choosing some to life, he has not revealed; but he has revealed to us that it is not on account of their works, either performed or foreseen. •[ JJut of him that calleth. According to the will and purpose of him that chooses to dispense those favours in this manner. It is not by the merit of man, but it is by a purpose having its origin with God, anil formed and executed according to his good pleasure. It is also implied here that it is formed in such a way as to secure his glory as the primary consideration.
12. It -ivas said unto her. By Jehovah. ISec Gen. xxv. 23. D The elder. The eldest son, which was Esau. By the law of primogeniture among the Hebrews, he would have been entitled to peculiar honours and privileges. But it was said that in his case this custom should be reversed, and that he shouhl take the rank of the younger, f Should serve. Shall be subject to; shall not have the authority and priority, but should be inferior to. The passage in Genesis (xxv. 23) shows that this had reference particularly to the posterity of Esau, and not to him as an individual. The sense is, that the descendants of Esau, who were Edomites, should be inferior to, and subject to the descendants of Jacob. Jacob was to have the priority; the promised land; the promises; and the honour of being regarded as the chosen of God. There was reference here, therefore, to the whole train of temporal and spiritual blessings which were to be connected with the two races of people. If it be asked how this bears on the argument of the apostle, we may reply, (I.) That it settles the principle that God might make a distinction among men, in the same nation, and the same family, without reference to their works or character. (2.) That he might confer his blessings on such as he pleased. (3.) If this is done in regard to nations, it may be in regard to individuals. The principle is the same, and the justice the same. If it be supposed to be unjust in God to make such a distinction in regard to individuals, it is surely not less so to make a distinction in nations. The fact that numbers are thus favoured, does not make it the more proper, or remove any difficulty. (4.) If this distinction may be made in regard to tempiyral things, why not in regard to spiritual things I The principle must still be the same. If unjust in one case, it would be in the other. The fact that it is done in one case proves also that it will be in the other; for the same great principle will run through all the deaUngs of the di\ine government. And as men do not and cannot complain that God makes a distinction among them in regard to talent?, health, beauty, prosperity, and rank, neither can they complain if he acts also as a sovereign in the distribution of his spiritual f.vouis. They, therefore, who regard this as referring only to temporal and national privileges, gain no relief in respect to the real difficulty in the case, for the unanswerable question would still be asked, why has not God made all men equal in every thing 7 Why has he made any distinction among men] The only reply to all such inquiries is, "Even so. Father, for so it seemeth good in thy sight." Matt. xi. 26.
13. M it is ivritten. Mai. i. 2, 3. That is, the distribution of favours is on the principle advanced by the prophet, and is in accordance with the declaration that God had in fact loved the one and hated the other. ^ Jacob. This refers, doub less, to the posterity of Jacob. f Have I loved. I have shown affection for that people; I have bestowed on them great privileges and blessings, as proofs of attachment. I have preferred Jacob to Esau. \ Esau. The descendants of Esau, the Edomites. See Mai. i. 4. ^ Have I hated. This does not mean any positive hatred; but that he had preferred Jacob, and had tviihhe'd from Esau those privileges and blessings which he had conferred on the posterity of Jacob. This is explained in Mai. i. 3, " And I hated Esau, and laid his mountains and heritage waste for the dragons of the wilderness." Conip. Jer. xlix. 17, 18. Ezek. XXX v. 3. It was common among the Hebrews to use the terms love and hatred in this comparative sense, where the former implied strong positive attachment, and the latter, not - positive hatred, but merely a less love, i or the withholding of the expressions of affection. Comp. Gen. xxix. 30, 31. Prov. xiii. 24, " He that spareth his rod hateth his son; but he that loveth him chasteneth him betimes." Matt, vi. 24, " No man can serve two masters, for either he will hate the one and love the other," &c. Luke xiv. 26,
14 What shall we say then? Is * there unrigliteousness with God? God forbid.
15 For he saith to Moses, I * will have mercy on whom I will have mercy, and I will have
" If any man come to me, and hate not his father anJ motlier," &c.
14. fVhat shall we say then? What conclusion shaJl we draw from these acknowledged facts, and from these positive declarations of Scripture. \ Is there iinrighieousness with God? Does God do injustice or wrong? This charge has often been brought against the doctrine here advanced. But this charge the apostle strongly repels. He meets it by further showing that it is the doctrine explicitly taught in the Old Testament (ver. 15. 17), and that it is founded on the principles of equity, and on just views of the sovereignty of God. ver. 19—23. ^ God forbid. Note, ch, iii. 4.
15. For Ice saith to JMoses. Ex. xxxiii. 19. ^ / ivill have mercy. This is said by God when he declared expressly that he would make all h's> {goodness pass before Moses (Ex. xxxiii. 19), and when, therefore, it was regarded, not as a proof of stern and inexorable justice, but as tJie very proof of Ills benevolence, and the highest which he thought proper to exhil)it. When men, therefore, under the inlluencc of an unrenewed and hostile heait, charge this as an unjust and arbitrary proceeding, they are resisting and perverting that which God regards as the very demonstration of his benevolence. The sense of the passage clearly is, that he would choose the objects of his fa-
V vour, and bestow his mercies as he chose. None of the human race deserved his favour, and he had a right to pardon whom he pleased, and to save men on his own terms, and according to his sovereign will and i)lea- Bure. 1 On -wliom I -ivill have »iri-rt/. On whom I choose to bestow mercy. The mode he doea not explain. 13 ut
16 So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.
there could not be a more positive declaration of these truths, (1.) That he does it as a sovereign, without giving an account of the reason of his choice to any. (2.) That he does it without regard to any claim on the part of man; or that man is regarded as destitute of merit, and as having no right to his mercy. (3.) That he will do it to any extent which he pleases, and in whatever time and manner may best accord with his own good pleasure. (4.) Thai he has regard to a definite number; and that on that number he intends to bestow eternal life; and, (5.) That no one has a right to complain. It ia proof of his benevolence that any are saved; and where none have a claim, where all are justly condemned, he has a right to pardon whom he pleases. The executive of a country may select any number of criminals whom he may see fit to pardon, or who may be forgiven in consistency with the supremacy of the laws and the welfare of the community, and none has a right to murmur, but every good citizen should rejoice that any may be pardoned with safety. So in the moral world, and under the administration of its holy Sovereign, it should be a matter of joy that aiiy can be pardoned and saved; and not asubject of murmuring and complaint that those who shall finally deserve to die.shall l)e consigned to wo. 16. So then. It follows as a consequence from iWu) statement of God to Moses. Or it is a doctrine established by that statement. "J A'ot of him that willeth. This docs not mean that ho that becomes a (Jhrislian, and is saved, does not choose eternal life; or is not maile willing; or that he is compelled to enter heaven against his own choice. It is true that men by nature have no
17 For the Scripture saith" unto Pharaoh, Even for this same purpose have I raised thee up,
desire of holiness, and do not choose eternal life. But the effect of the influences of God's Spirit on the heart is to make it " willing in the day of his power." Ps. ex. 3. The meaning here is evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word ivilletJi here denotes wish or desire, t J\'or of him that rxinneth. This denotes strenitoiis, intense effort, as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not in fact strive to enter into the kingdom, or earnestly desire salvation, for the Scriptures teach the contrary. Luke xvi. 16; xiii. 24. There is no effjrt more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life. Matt. vii. 7. But the sense is, (1.) Thit the sinner would not put forth any effort himself. If left to his own course, he would ' never seek to be saved. (2.) That he is pardoned, not on account of his effort; not because he makes an exertion; but because God chooses to pardon him. There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him any more than the condemned criminal, treml>ling with the fear of execution, and that I might show my pow^r in thee, and that my name might be declared throughout all the earth.
the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact, it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will. *i But of God that showeth merci'. Salvation, in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fjuntain of all the blessings of salvation.
17. For the Scripture saith. Ex. ix. 16. That is, God saith to Pharaoh in the Scriptures. Gal. iii. 8. 22. This passage is designed to illustrate the doctrine that God shows mercy according to his sovereign pleasure by a reference to one of the most extraordinary cases of hardness of heart which has ever occurred. The design is to show that God has a right to pass by those to whom he does not choose to show mercy: and to place them in circumstances where they shall develope their true character, and where in fact they shall become more hardened and be destroyed, ver. 18. ^ Unto Pharcwh. The haughty and oppressive king of Egypt; thus showing that the most mighty and wicked monarchs are at his control. Comp. Isa. x. 5 — 7. ^ For this same purpose. For the design, or with the intent that is immediately specified. This was the leading purpose or design of his sustaining him. ^ JIave I raised thee up. Margin in Ex. ix. 16, "made thee stand," i. e. sustained thee. The Greek word wse^J
18 Therefore hath he mercy on whom he will have mercy,
by the apostle (}.^»yiiea), means properly / have excited, roused, or stirred thee up. But it may also have the meaning, ' I have sustained or supported ihee.' That is, I have kept thee from death; I have preserved thee from ruin; I have ministered strength to thee, so that thy full character has been developed. It does not mean that God had infused into his mind any positive evil, or that by any direct influence he had excited any evil feelings, but that he had kept him in circumstances which were fitted to devclope his true character. The meaning of the word and the truth of the case may be expresse/1 in the following particulars: (1.) God meant to accomplish some great purposes by his existence and conduct. (2.) He kept him, or sustained him, with reference to that. (3.) He had control over the haughty and wicked monarch. He could take his life, or he could continue him on earth. As he had control over all things that could affect the pride, the feelings, and the happiness of the monarch, so he had control over the monarch himself (4.) Jle placed him in circxtmstoiices just fitted to develope his character. He kept him amidst those circumstances until his character was fully developed. (5.) He did not exert a positive evil influence on the mind of Pharaoh; for, (6.) In all this the monarch acted freely. He did that which he chose to do. He pursued his own course. He was voluntary in his schemes of op[)ressing the Israelites. He was voluntary in his op[)osition to God. He was voluntary when he pursued the Israelites to the Red sea. In all his doings he acted as he chose to do, and with a determined choice of evil, from which neither warning nor judgment would turn him aw.iy. Thu-; he is Baid to have hardened his own heart. Ex. viii, 15. (7.) Neither I'haraoh nor any sinner can justly blame God for placing ihcm in circumstances and whom he will he hardeneth.
where they shall devclope their own character, and show what they are. It is not the fault of God, but their own fault. The sinner is not compelled to sin; nor is God under obligation to save him contrary to the prevalent desires and wishes of the sinner himself. t v)/^ power in thee. Or by means of thee. By the judgments exerted in delivering an entire oppressed people from thy grasp. God's most signal acts of power were thus shown in consequence of his disobedience and rebellion. T[ j\fi/ name. The name of Jehovah, as the only true God, and the deliverer of his people. \ Throughout all the earth. Or throughout all the! land of Egypt. Note, Luke ii. 1. We 1 may learn here, (1.) That a leading I design of God in the government of the world is to make his power, and name, ' and character known. (2.) That this is often accomplished in a most signal manner by the destruction of the wicked. (:3.) That wicked men should be alarmed, since their arm cannot contend with God, and since his enemies shall be destroyed, (4.) It is right that the incorrigibly wicked; should be cut off. When a man's character is fully developed; when he is fairly tried; when, in all circumstances, he has shown that he ivill not obey God, neither justice nor mercy hinders the Almighty from cutting him down and consigning him to death.
18. Therefore hath he mercy, &c. This is a conclusion stated by the apostle as the result of all the argument. ^ Whom he will he hardeneth. 'I'his is not stated in what the Scripture said to ]*haraoh, but is a conclusion to which the apostle had arrived, in view of the case of Pharaoh. The word hard'-neth means only to harden in the manner specified in the case of Pharaoh. It does not n)can to exert a positive influence, but to leave a sinner to his own course, and to place him in circumstances where the character will
19 Thou wilt say then unto me, Why doth he yet find fault? for Vvho "hath resisted his will?
he more and more developed. See Note, John xii. 40. It implies, however, an act of sovereignty on the part of God in thus leaving him to his chosen course, and in not putting forth that influence t)y which he could be saved from death. If'hy this is, the apostle does not state. We should, however, not dispute a fact every where prevalent; and should have sufficient confidence in God to believe that it is in accordance with infinite wisdom and rectitude.
ly. Thoii ivilt say then unto me. The apostle here refers to an objection that might be made to his argument. If the position which he had been endeavouring to establish were true; if G(h\ had a purpose in all his dealings with men; if all the revolutions among men happened according to his decree, so that he v.as not disappointed, or his plan frustrated; and if his own glory was secured in all this, why could he blame men"? 1 JVhy doth he yet find fault? Why does he blague men, since their conduct is in accordance with his purpose, and since he bestows mercy according to his sovereign will ] This objection has been made by sinners in all ages. It is the standing objection against the doctrines of grace. The objection is founded, (1.) On the difficulty of reconciling the purposes of God with the free agency of man. (2.) It assnmes, what cannot be proved, that a plan or purpose of God must destroy the freedom of man. (3.) It is said that if the plan of God is accomplished, then that which is best to be done is done, and, of course, man cannot be blamed. These objections are met by the apostle in the following argument. ^ IVho hath resisted his will? That is, who has successfnlly opposed his will, or frustrated his p'an ] The word translated resist is commonly used to thou that repliest * ahainst Gcd? Shall * the thing formed say to him that formed it, Why hasi thou made me thus?
denote the resistance offered by soldiers or armed men. Thus, Eph. vi. 13, " Take unto you the whole armour of God, that ye may be able to tvithstand (resist or successfully oppose) in the evil day." See Luke xxi. 1.5, "I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay or?'es?s^" See also Acts vii.
them," &c. The same Greek word, Rom. xiii. 2. Gal. ii. 11. This does not mean that no one has offered resistance or opposition to God, but that no one had done it successfully. God had accomplished his purposes in spite o/ their opposition. This was an established point in the sacred writings, and one of the admitted doctrines of the Jews. To establish it had even been a part of the apostle's design; and the difficulty now v/as to see how, this being admitted, men could be held chargeable with crime. That it was the doctrine of the Scriptures, see 2 Chron. xx. 6, " In thine hand in there not power and might, so that none is able to withstand thee ]" Dan. iv. 35, " He doeth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him. What doest thou V See also the case of Joseph and his brethren, Gen. 1. 20, " As for you, ye thought evil against me, but God meant it unto good."
20. J\''ay, but, O inan, &c. To this objection the apostle repUes in t-wo ways; first, by asserting the sovereignty of God, and affirming that he had a right to do it (ver. 20, 21); and secondly, by showing that he did it according to the principles of justice and mercy, or that it was involved of necessity in his dispensing justice and mercy to mankind, ver. 22, 23, 24. ^ Who art thou, &c. Paul here strong-
21 Hath not the potter " power over the clay, of the same lump
to make one vessel unto honour, and another unto dishonour?
!y reproves the impiety and wickedness of arraigning God. This impiety appears, (1.) Because man is a creature of God, and it is improper that he should arraign his Maker. (2.) He is unqualified to understand the suliject. " Who art thou!" What quaUfications has a creature of a day, — a being just in the infancy of his existence; of so limited faculties; so perverse, blinded, and interested as man, — to sit in judgment on the doings of the Infinite Mind ] Who gave him the authority, or invested him with the prerogatives of a judge over his Maker's doings? (3.) Even if man ivere qualified to investigate those subjects, what right has he to reply against God, to arraign him, or to follow out a train of argument tending to involve his Creator in shame and disgrace? Nowhere is there to be found a more cutting or humbling reply to the pride of man than this. And on no subject was it more needed. The experience of every age has shown that this has been a prominent topic of objection against the government of God; and that there has been no point in the Christian theology to which the human heart has been so ready to make objections as to the doctrine of the sovereignty of God. 1 Repliest against God. Margin, " Answerest again; or, disputest with God." The passage conveys the idea of ansiveriug again; or of arguing to the dishonour of God. It implies that when God declares his will, man should be still. God has his own plans of infinite wisdom, and it is not ours to reply against him, or to arraign him of irijustii-e, when we cannot see the reason of his doings. \ Shall the thing formed, &.c. This sentiment is found in Isa. xxix. 16. «ec also Isa. xlv. 9. It was peculiarly ]>roi)er to adduce this to a Jciv. The objection is one which is supposed to be made by a.lew, and it was proper to reply to him by a quotation from his own Scriptures. Any being has a right to fashion his work according to his own views of what is best; and as this right is not denied to men, we ought not to blame the infinitely wise God for acting in a similar way. They who have received every blessing they enjoy from him, ought not to blame him for not making them different.
21. Hath not the potter, &c. This same sdvereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament. Isa. Ixiv. 8, " But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand." This passage is preceded in Isaiah by one declaring tlie depravity of man. Isa. Ixiv. 6, " We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." As they were polluted with sin, as they had transgressed the law of God, and had no claim and no merit, God might bestow his favours as he pleased, and mould them as the potter did the clay. He would do no injury to those who were left, and ivho had no claim to his mercy, if he bestowed favours on others, any more than the potter would do injustice to one part of the mass, if he put it to an ignoble use, and moulded another part into a vessel of honour. This is still the condition of sinful men, God does no injustice to a man if ho leaves him to take his own course to ruin, and makes another, equally undeserving, the recipient of his mercy. He violated none of my rights by not conferring on me the talents of Newton or of Bacon; or by not placing me in circumstances like those of Peter and Paul. Where all are undeserving, the utmost that can be demanded is that he should!Jot treat them with injustice. And this is secured even in the case of the lost. No man will suffer more thau
if God, willing to shew his wrath, and to make his power known, endured with
he deserves; nor will any man go to perdition feeling that he has a claim to better treatment than he receives. The same sentiment is found in Jer. xviii, 6, " 0 house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, 0 house of Israel. At what instant I shall speak concerning a nation," &c. 'J'he passage in Isaiah proves that God has the right of a sovereign over guilty individuals; that in Jeremiah, that he has the same right over natio7is; thus meeting the whole case as it was in the mind of the apostle. These passages, however, assert only the right of God to do it, without affirming any thing about the manner in which it is done. In fact, God bestows his favours in a mode very different from that in which a potter moulds his clay. God does not create holiness by a mere act of power, but he produces it in a manner consistent with the moral agency of men; and bestows his favours not to compel men, but to incline them to be -idlling to receive them. Ps. ex. 3, " Thy people shall be willing in the day of thy power." It should be further remarked, that the argument of the apostle here does not refer to tlie original creation of men, as if God had then made them one for honour and another for dishonour. He refers to man as fallen and lost. His argument is this: ' Man is in ruins; he is fallen; he has no claim on God; all deserve to die; on this mass, where none have any claim, he may bestow life on whom he pleases, without injury to others; he may exercise the right of a sovereign to pardon whom he pleases; or of a potter to mould any part of the useless mass to purposes of utility and beauty.' | Potter. One whose occupation it is to make earthen vessels. T Po~u;er. This word denotes here not merely physical power, but authority, right. See Matt. vii. 29, translated " authority;" xxi. 23. 2 Thess. iii. 9. Mark ii. 10. Luke v. 24, " The Son of man hath poiver on earth to forgive sins," &c. t Lnmp. Mass. It denotes any thing that is reduced to a fine consistency, and mixed, and made soft by water; either clay, as in this place, or the mass produced of grain pounded and mixed with water. Rom. xi. 16, " If the first-fruit be holy, the Inmp is also holy." 1 Cor. v. 6, " Know ye not that a little leaven leaveneth the whole lump P" ^ One vessel. A cup, or other utensil, m.ade of clay. ^ Zfjito honour. Fitted to an honourable use, or designed for a more useful and refined purpose. ^ l/jito dishonour. To a meaner service, or more common use. This is a common mode of expression among the Hebrews. The lump here denotes the mass of men, sinners, having no claim on God. The potter illustrates God's right over that mass, to dispose of it as seems good in his sight. The doctrine of the passage is, that men have no right to complain if God bestows his blessings where and when he chooses.
22, 23. Ji'Iiat if God, Sec. If God does what the apostle supposes, what then? Is it not right ] This is the second point in the answer to the objection in ver. 19. The answer has respect to the txuo classes of men which actually exist on the earth — the righteous and the wicked. And the question is, whether ni regard to these tivo classes God does \s fact do lurong? If he does not, then the doctrine of the apostle is established, and the objection is not valid. It is assumed here, as it must be, that the world is in fact divided into two classes — saints and sinners. The apostle considers the case of sinners in ver. 22. ^ jniling. Being disposed; having an inclination to. It denotes an inclination of mind towards the thing proposed. If the thing itself was right; if it was proper to " shorv his wrath," then it was proper to be wiLLiNR to doit. If it is right to do a thing, it is right to purpose or intend to do it. t His wrath (tmi' oe;yw). This word occurs tidrty-five times in the New Testament. Its meaning is derived from the idea of earnestly desiring or reaching for an object, and properly denotes, in its general sense, a vehement desire of attaining any thing. Hence it comes to denote an earnest desire of revenge, or of inflicting suffering on those who have injured us. Eph. iv. 31, " Let all bitterness and wrath," &c. Col. iii. 8. 1 Tim. ii. 8. Hence it denotes indignation in general, which is not joined wiih a desire of revenge. Mark iii. 5, " He looked round about on them with anger." It also denotes punishment for sin; the anger or displeasure of God against transgression. Note, Rom. i. 18. Luke iii. 7; xxi. 23, &c. In this place it is evidently used to denote severe displeasure against si7i. As sin is an evil of so great magnitude, it is right for God to be willing to evince his displeasure against it; and just in proportion, to the extent of the evil. This displeasure, or wrath, it is proper that God should always be willing to show; nay, it. would not be right for him not to show it, for that would be the same thing as to be indifferent to it, or to approve it. In this place, however, it is not allirmcd, (1.) That God has any plea.-ure in sin, or its punishment; nor, (2.) That he exerted any agency to compel man to sin. It affirms only that God is willing to show his hatred of incorrigible and long-continued wickedness when it aciually exists. \ To make his power known. This language* is the same as that which was used in relation to Pharaoh. ver. 17. Ex. ix. IG. I3ut it is not probable that the apostle intended to confine it to the Egyptians only. In the following verse he speaks of " the vessels of mercy prepared u)ito glory;" which cannot be supposed to be language adapted to the temporal deliverance of the Jews. The case of
Pharaoh was one instmice, or illus' tration of the general principle on which God would deal with men. His government is conducted on great and uniform principles; and the case of Pharaoh was a developement of the great laws on which he governs the universe. ^ Endured. Bore with; was patient, or forbearing. Rev. ii. 3, " And hast borne, and hast patience," &c. 1 Cor. xiii. 7, " Charity (love) bearcth all things." Luke xviii. 7, " Will not God avenge his elect, though he bear long with them V* 1 filth much long-suffering. With much patience. He suffered them to live while they deserved to die. God bears with all sinners with much patience; he spares them amid all their provocations, to give them opportunity of repentance; and though they are fitted for destruction, yet he prolongs their lives, and oli'ersthem pardon, and loads them with benefits. This fact is a complete vindication of the government of Gud from the aspersions of all his enemies. ^ Vessels of wrath. The word vessel means a cup, &c. made of earth. As the human body is frail, easily broken and destroyed, it comes to signify also the body. 2 Cor. iv. 7, " We have this treasure in earthen vessels." 1 Thess. iv. 4, " That every one of you should know how to possess his vessel in sanctilication and honour" — that every one should keep his body from the indulgence of unlawful passions. Comp. ver. 3. Hence also it means the man himself. Acts ix. 15, " He is a chosen vessel unto me," &c. Comp. Isa. xiii. 5. In this place there is, doubtless, allusion to what he had just said of clay in the hands of the potter. The phrase " vessels of wrath" denotes wicked men against whom it is fit or proper that wrath should be shown; as.ludas is called *' the son of perdition." tSeo Note on.lohn xvii. 12. This does not mean that men by their very creation, or their physical nature, are thus denominated; but men who, from long continuance in iniquity, deserve to experience wrath; as Judas was not called " son of perdition" by
23 And that he might make known the riches " of his glory
on the vessels of mercy, which * he had afore prepared unto glory.
any arbitrary appointment, or as an original designation, but because in consequence of his avarice and treason this was the name which in fact actually described him, or fitted his case. *i Fitted {K'-tT.'^ricr/y.iva.). This word properly means to restore; to place in order; to render complete; to supply a defect; to fit to, or adapt to, or prepare for. See Matt. iv. 21, " Were mending their nets." Gal. vi. 1, ^^ Restore such an one," «&c. In this place it is a participle, and means those who are fitted for or adapted to destruction; those whose characters are such as to deserve destruction, or as to make de? truction proper. See the same use of the word in Heb. xi. 3, " Through faith we understand that the worlds were framed''' — beautifully fitted up in proper proportions, one part adapted to another — " by the word of God." Heb. X. 5, " A body hast thou prepared for me;" fitted, or adapted to me. Comp. Ps. Ixviii. 10; Ixxiv. 16. In this place there is not the semblance of a declaration that God had PREPARED them, or fitted them for destr^iction. It is a simple declaration that they were ix fact fitted for it, without making an affirmation about the manner in which they became so. A reader of the English Bible may, perhaps, sometimes draw the impression that God had fitted them for this. But this is not affirmed; and there is an evident design in not affirming it, and a distinction made between them and the vessels of mercy which ought to be regarded. In relation to the latter it is expressly affirmed that God fitted or prepared them for glory. See ver. 23, " Which HE had afore prepared unto glory." The same distinction is remarkably striking in the account of the last judgment in Matt. xxv. 34. 41. To the righteous, Christ will say, " Come ye blessed of my Father, inherit the kingdom prepared for tou," &c. To the wicked, "Depart from me, ye said to have been originally prepared for them. It is clear, therefore, that God intends to keep the great truth in view, that he prepares his people by direct agency for heaven; but that he exerts no such agency in preparing the wicked for destruction, t J'^or destruction («I? u7rJ)Ku:tv). This word occurs in the New Testament no less than twenty times. Matt. vii. 13, " Which leadeth to destruction." John xvii. 12, " Son of perdition." Acts viii. 20, " Thy money perish with thee;" Greek, be for destruction with thee. xxv. IG. Phil. i. 28, " Token of perdition." iii. 19, *' Whose end is destruction." 2 Thess. ii. 3, " The son of perdition." 1 Tim. v. 9, " Which drown men in destruction and perdition." Heb, X. 39, " Which draw back into perdition," See also 2 Pet. ii. 1. 3; iii, 7. 16, &c. In these places it is clear that the reference is to the future punishment of wicked men, and in no instance to national calamities. No such use of the word is to be found in the New Testament; and this is further clear from the contrast with the word " glory" in the next verse. We may remark here, that if men are fitted or prepared for destruction; if future torment is adapted to them, and they to it; if it is fit that they should be subjected to it; then God will do what is ft or right to be done, and, unless they repent, they must perish. Nor would it be right for God to take them to heaven as they are; to a place for which they are not ft ted, and which is not adapted to their feelings, their character, or their conduct.
23. ^97id that he might make known. That he might manifest or display. The apostle had shown (in ver. 22) that the dealings of God towards the wicked were not liable to the objection made in ver. 19. In this verse he proceeds to show that the obiection could v.ot lie against his dealings with the ether class of men — the righteous. If his deahngs towards neither were Hable to the objection, then he has met the ivhole cose, and the divine government is vindicated. This he proves by shewing that for God to shew the riches of his glory towards those whom he has prepared for it cannot be regarded as unjust, t The riches of his glory. This is a form of expression common among the Hebrews, meaning the same as his rich or his abundant glorif. The same expression occurs in Eph. i. 18. ^ Onthe vessels of mercy. Men towards whom his mercy was to be displayed (see ver. 22); that is, on tho?e towards whom he has purposed to display his mercy. ^ JMercy. Favour, or pity shown to the miserable. Grace is favour to the nndeserving; mercy, favour to those in distress. This distinction is not, however, always.strictly observed by the sacred writers. ^ Which he had afore prepared. We are here brought to a remarkable difference between God's mode of dealing with them and with the wicked. Here it is expressly affirmed that God himself had prepared them for glory. In regard to the wicked, it is simply affirmed that they xuere fitted for destruction, without aflirming any thing of the agency by which it was done. That God prepares his people for glory — commences and continues the work of their redemption — is abundantly taught in the Scriptures. 1 'J'hess. v. 9, " God hath appointed us, to obtain salvation by our Lord Jesus Ohrirt." 2 Tim." i. 9, " Who hath saved us and called us with an holy calling, not according to our works, but according (o his own purpose and grace, which was given us in Christ Jesus before the world began." See also Eph. i. 4, 5. 11. Kom. viii. 28, 29,:50. Acts xiii.48. John i. i:^ As the renewing of the heart and the sanctifying of the soul is an act of goodness, it is worthy of God, and of course no objection could lie against it. No man could complain of a course of dealings designed to make men better; and as this is the cole design of the electing love of God, his dealings with this class of men are easily vindicated. No Christian can complain that God has chosen him, renewed him, and made him pure and happy. And as this was an important part of the plan of God, it is easily defended from the objection in ver. 19. ^ Unto glory. To happiness; and especially to the happiness of heaven. Heb. ii. 10, " It became him, in bringing many sons unto glory," &c. Rom. v. 2, " W"c rejoice in hope of the glory of God." 2 Cor. iv. 17, "Our light affliction worketh for us a far more exceeding and eternal weight of glory." 2 Thess. ii. 14. 2 Tim. ii. 10. 1 Pet. v. 4. This eternal state is called " glory," because it blends together every thing that constitutes honour, dignity, purity, love, and happiness. All these significations are in various places attached to this word, and all mingle in the eternal state of the righteous. We may remark here, (1.) That this word " glory" is not used in the Scripures to denote any external national prixiileges; or to describe any external call of the gospel. No such instance is to be found. Of course the apostle here by vessels of mercy meant nai/t'/f/z/a/s destined to eternal life, and not 7iations externally called to the gospel. No instance can be found where God speaks of nations called to external privileges, and speaks of them as " prepared unto glory." (2.) As this word refers to the future state of indivitluals, it shows what is meant by the word "destruction" in ver. 22. That term stands contrasted with glory; and describes, therefore, the future condition of individual wicked men. 'J'his is also its uniform meaning in the New Testament. On this vindication of the apostle we may observe, (I.) That all men will bo treated as they onglit to be treated. Men will l)e dealt with according to their characters at the end of life. (2.) If men will suller no iiijuslice, then this is the same as saying that they will be treated justly. 13 ut what is this 1 That the wicked shall be treated
24 Even us, wliom he hath called, not of the Jews only, but also of the Gentiles?
25 As he saith also in Osee, « I will call them my people, which were not my people; and
as they deserve. What they deserve God has told us in the Scriptures. " These shall go away into everlasting punishment." (3.) God has a right to bestow his blessings as he chooses. Where all are undeserving, where none have any claim, he may confer his favours on whom he pleases. (4.) He actually does deal with men in this way. The apostle takes this for granted. He does not deny it. He most evidently believes it, and labours to show that it is ric;-ht to do so. If he did not believe it, and meant to teach it, he would have?aid so. It would have, met the objection at once, and (Saved ail argument. He reasons as if he dul believe it; and this settles the question that the doctrine is true.
FOR THE DEVIL AND HIS AXGELS;" UOt
24. Even us, &c. See ch. i. 16; ii. 10; iii. 29, 30. To prove that the Gentiles might be called as well as the Jews, was a leading design of the epistle. ^ Us. Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals choeen o^it of nations. Two things are established here. (1.) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others. (2.) That God was not bound to confer grace on all the descendants of Abraham, as he bestowed it on those selected from the mass, according to his own will, and not of necessity on the muss itself.
25. As he saith also. The doctrine which he had established, he proceeds now to confirm by quotations from the writings of Jeivs, that he might remove every objection. The doctrine was, (1.) That God intended to call his people from the Gentiles as well as the
26 And '^ it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be
Jews. (2.) That he was bound by no promise and no principle of obligation to bestow salvation on all the Jews. (3.) That, therefore, it was right for him to reject any or all of the Jews, if he chose, and cut them off from their privileges as a people, and from salvation. \ In Osee. This is the Greek form of writing the Hebrew word Hosea. It means in the book of Hosea, as in David means in the book of David, or by David. Hcb. iv. 7. The passage is found in Hosea ii. 23. This quotation is not made according to the letter, but the sense of the prop'het is preserved. The meaning is the same in Hosea and in this place, that God would bring those into a covenant relation to himself, who were before deemed outcasts and strangers. Thus he supports his main position that God would choose his people from among the Gentiles as well as the Jews, or would exercise towards both his right as a sovereign, bestowing or withholding his blessings as he pleases.
26. And it shall come to pass. It shall happen, or take place. This is a continuation of the quotation from the P';cphet Hosea (ch. i. 10), designed to confirm the doctrine which he was establishing. Both these quotations have the same design, and are introduced for the same end. In Hosea they did not refer to the calling of the Gentiles, but to the recalling the rejected Jews. God says, after the Jews had been rejected and scattered for their idolatry; after they had forfeited his favour, and been cast off as if they were not his people; he would recall them, and bestow on them again the appellation of sons. I'hc ipostle does not quote this as having original reference to the Gentiles, but for the following purposes: — (1.)
27 Esaias also « crieth concerning Israel, Though the num-
If God formerly purposed to recall to himself a people whom he had rejected; if he bestowed favours on his own people after they had forfeited his favour, and ceased to be entitled to the name of " his people;" then the same thing was not to be regarded as absurd if he dealt in a similar manner with the Gentiles — also a part of his original great family, the family of man, but long since rejected and deemed strangers. (2.) The dealings of God towards the Jews in the time of Ho- 8ea settled a general principle of government. His treatment of them in this manner was a part of his great are such," it introduces also the idea that such is the favourable judgment of God in the case, ^ee Malt. v. 9, " Peace-makers....shall be called the children of God." See the Note on that place; also ver. 19.sMatt. xxi. 13, " My house shall he called the house of prayer." Mark xi. 17. Luke i. 32. 35. 76. Isa. Ivi. 7. \ The children of ike. Greek, Sons. See Note, Matt. i. 1. ^ Living God. Called living God in opposition t6 dead idols. See Note, Matt. xvi. 16; also xxvi. 63. John vi. 69. Acts xiv. 15. 1 Thess. i. 9, " Turn from idols to serve the living and true God." Jer. x. 10. This is a most ho- plan of governing the world. On the j nourable and distinguished appellation, same plan he now admitted the Gen- i No higher favour can be conferred on tiles to favour. And as this general i mortals than to be the sons of the livprinciple was established; as the his-; ing God; members of his family; entory of the Jews themselves was a pre- j titled to his protection; and secure of cedent in the case, it ought not to be his watch and care. 'J'his was an object objected in the lime of Paul that the of the highest desire with the saints of same principle should he carried out old. See Ps. xlii. 2; Ixxxiv. 2, " My to meet the case also of the Gentiles, soul thirstcth for God, the living God."
^ In the place. The place where they may be scattered, or where they may dwell. Or rather, perhaps, in those nations which were not regarded as the people of God, there shall be a people to whom this shall apply. 1i Where it was said iinto them. Where the
Isa. X. 22, 23. Exclaims, or speaks i aloud or openly. Comp. John i. 15. j Isaiah brings forth the doctrine fully, proper appellation of the peoi)le was, i and without any concealment or disihat they were not the people of God; j guise. This dt)Ctrine related to the where they were idolatrous, sinful, i rejection of the Jews; a far more ditlialiens, strangers; so that they had j cull point to establish than was that none of the marks of the children of of the calling of the Gentiles. It was God. "ii Ye are not iny people. Peo-; needful, therefore, to forlily it by some pie in covenant with (iod; under his, exjilicit passage of the Scriptures, protection, as tlicir Sovereign, and i "i Concerning Israel. Concernhig the keeping his laws. ^ There shall they \ Jews. It is pri)l)ablc that Isaiah had be called. That is, there ihey shall be. j reference [irimarily to the Jews of his The verb to call in the Hebrew writ- I own time; to that wicked generation jngs means often the same as to be. It j that God was about to punish, by senddenotes that this shall be the appella- i ing them captive into other lands, 'i'hc tion which properly expresses their i case was one, however, which settled character. It is a ligure perliaps almost! a. general principle of the Jewish gopeculiar to the Hebrews; and it gives 1 vernment; and, therefore, it was appliaddilionul interest to the case. Instead j cable to the case beftjre the apostle. If of saying coldly and abstractedly, "they I the thing for which he was contending
ber of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he will finish * the
work, and cut it short in righteousness: because " a short work will the Lord make upon the earth.
— that the Jews might be rejected — existed in the time of Isaiah, and was settled then as a precedent, it might exist also in his time, and under the gospel, t Jls the sand of the sea. This expression is used to denote an indefinite or an innumerable multitude. It often occurs in the sacred writings. In the infancy of society, before the art of numbering was carried to a great extent, men were obliged to express themselves very much in this manner. Gen. xxii. 17, "I will multiply thy seed....as the sand which is upon the sea-shore." xxxii. 12. Isaiah doubtless had reference to this promise: ' Though all that was promised to Abraham shall be fulfilled, and his seed shall be as numerous as God declared, yet a remnant only,' &c. The apostle thus shows that his doctrine does not conflict at all with the utmost expectation of the Jews drawn from the promises of God. See a similar use of the term sand in Judg. vii. 12. 1 Sam. xiii. 5. 2 Sam. xvii. 11, &c. In the same manner great numbers were denoted by the stars ofheave?i. Gen. xxii. 17; xv. 5.
1 v/2 remnant shall be saved. Meaning a remnant only. This implies that great multitudes of them would be cast off, and be not saved. If only a reinvant was to be saved, many must be lost; and this was just the point which the apostle was endeavouring to establish. The word remnant means that •which is left, particularly what may remain after a battle or a great calamity.
2 Kings xix. 31; x. 11. Judg. v. 11. Isa. xiv. 22. In this place, however, it means a small part or portion. Out of the great multitude there shall be so few left as to make it proper to say that it vi^as a mere remnant. This implies, of course, that the great mass should be cast away or rejected. And this was the use which the apostle intended to make of it. Comp. the Wisdom of Sirach xliv. 17, " Noah....was left unto the earth as a remnant when the flood came." ^ Shall be saved. Shall be preserved, or kept from destruction. As Isaiah had reference to the captivity of Babylon, this means that only a remnant should return to their native land. The great mass should be rejected and cast off". This was the case with the ten tribes, and also with many others who chose to remain in the land of their captivity. The use which the apostle makes of it is this: In the history of the Jews, by the testimony of Isaiah, a large part of the Jews of that time w^re rejected, and cast off" from being the peculiar people of God. It is clear, therefore, that God has brought himself under no obligation to save all the descendants of Abraham. This case settles the principle. If God did it then, it was equally consistent for him to do it in the time of Paul, under the gospel. The conclusion, therefore, to which the apostle came, that it was the intention of God to reject and cast off" the Jews as a people, was in strict accordance with their own history and the prophecies. It was still true that a remnant was to be saved, while the great mass of the people was rejected. The apostle is not to be understood here as affirming that the passage in Isaiah had reference to the gospel, but only that it settled one great principle of the divine administration in regard to the Jetvs, and that their rejection 2inder the gospel -was strictly in accordance ivith that principle.
28. He ivill fnish the -work. Tiiis is taken from the Septuagint translation of Isa. X. 23. The Hebrew is, " The Lord God of hosts shall make a consumption, even determined, in the midst of all the land." Or, as it may be rendered, " Destruction is decreed
29 And as Esaias said before, ° Except the Lord of Sabaotli had left us a seed, we
which shall make justice overflow; yea, (lestruction is verily determined on; the Lord Jehovah will execute it in the midst of all the land." (Stuart.) The Scptuagint and the apostle adhere to the soise of the passage, but do not follow the words. The phrase, v.-ill fcnish the -work, means he xvill bvin^- the tiling to an end, or will accomplish it. It is an expression applicable to a firm purpose to accomplish an object. It refers here to his threat of cutting oiTthe people; and means that he will fuUil it. If Cut it short. This word here means to execute it apeedily. The destruction shall not l.c '.\'byod. *f In righteousiiess. »t> as to manifest his own justice. The work, though app?.rcntly severe, yet shall bo a Just expression of God's abhorrence of the sins of the people. 1i Because a short tvork. The word here rendered " short" means properly that which is determined on or decreed. This is the sense of the Hebrew; and the phrase here denotes r/io purpose -which -was determined on in relation to the Jews. Tf Upon the earth. Upon the land of Israel. Sec Notes on Matt. V. 4; iv. 8. The design fur which the apostle iistroduccs this passage is to show that God of old destroyed many of the Jews for their e\n: and that, therefore, the doctrine of the apostle was no new thing, that the.Tctvs might be c;:cludcd from the peculiar privileges of the children of God.
29. And as Esaias said. Isa. cb. i. 9. t Before. The apostle had ju:;t cited one prediction from the tenth chapter of Isaiah. He now says that Isaiah had aflirmcd the same thing in a previous part of his prophecy. 1 Except the Lord of Sabaoth. In Isaiah, the Lord of Hosts. The word Sabaoth is the Hebrew word rendered Ar/v/v. It properly denotes armien or military hoHts organized for v;ar. Hence it denotes the hosts of heaven, and means,
(1.) The angels, who are represented as marshalled or arranged into military order?. Eph. i. 21; iii. 10; vi. 12. CcI. i. 16; ii. 15. Jude 6. 1 Kings xxii. 19, "I saw the Lord sitting ori his throne, and all the host of heaven standing by him." Psalm ciii. 21; cxlviii. 2. (2.) The stars. Jer. xxxiii. 22, " As the host of heaven cannot be numbered," &c. Isa. xl. 26. IJeut. iv. 19, &c. God is called the Lord of hosts, as being at the head of all these armies; their King and their Commander. It is a pfirase properly expressive of his majesty and power, and is appropriately introduced here, as the act of saving " the seed" was a signal act of poi.ver in the midst of great surrounding wickedness, f Had left. Had preserved, or kept from destruction. Here their preservation is ascribed to God, and it is affirmed that if God had not interposed, the -ivliole nation would have been cut off. This fully establishes the doctrine of the apostle, that God might cast olf the Jews, and extend the blessings to the Gentiles. Ii A seed. The Hebrew in Isaiah means one surviving or escaping, corresponding with the word remnant. The word seed commonly means in the Scriptures descendants, posteritif. In this place it means a part, a small portion} a rc;?i/iflJi?, like the small por tion of the harvest which is reserved for sowing. ^ We had been as Sodoma. The nation was so wicked, that unless (iJod had preserved a small number who were ])ious from the general corrujjtion of the ]ieople, they would have been swept oU' by judgment, like iSodom and Gomorrah. We are told that ten righteous men would have saved Sodom, Gen. xviii. 32. Among the Israelites, in a time of groat general depravity, a small number of holy men were found who preserved the nation. The design of the apostle Iktc
30 What shall we say then? that "» the Gentiles, which followed not after righteousness,
was the same as in llie previous verses — to show that it was settled in the Jewish history that God might cast off the people, and reject them from enjoying the pecuUar privileges of his friends. It is true that in Isaiah he has reference to the temporal punishment of the Jews. But it settles a great principle, for which Paul was contending, that God might cast cfF the nation consistently with his promises and his plans. — We may learn here, (1.) That the existence of religion among a people is owing to the love of God. " Except the Lord had left vs," &;c. (2.) It is owing to his mercy that a7iy men are kept from sin, and any nation from destruction. (3.) We see the value of religion and of pious men in a nation. Ten such would have saved Sodom; and a few such saved Judea. Comp. Matt. v. 13, 14. (4.) God has a right to withdraw his mercies from any other people, however exalted their privileges, and leave them to ruin; and we should not be high-minded, but fear. Rom. x. 20. 30. What shall vje say then? What conclusion shall we draw from the previous train of rem.arks? To what results have we come by the passages adduced from the Old Testament 1 This question is asked preparatory to his summing up the argument; and he had so stated the argument that the conclusion which he was about to draw was inevitable. ^ The GeiUiles. That many of the Gentiles; or that the way was open for them, and many of them had actually embraced the righteousness of faith. This epistle v/as written as late as the year 57 (see Introduction), and at that time multitudes of heathens had embraced the Christian religion, f Which followed not after righteousness. The apostle does not mean that none of the pagans had any solicitude about right and wrong, or have attained to righteousness, even the righteousness ^ which is of faith.
that there were no anxious inquiries among them; but he intends particularly to place them in contrast with the Jew. They had not made it their main object to justify them.selves; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the law, and who felt no need of any other justification; they were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to overcome as the Jew had. Still it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness. See ch. i. The word " followed" here often denotes to pursue with intense energy, as a hunter pursues his game, or a man pursues a flying enemy. The Jews had sought righteousness in that way; the Gentiles had not. The word rigJiteojisness here means the same as justification. The Gentiles, which sought not justification, have obtained justification. ^ Have attained to righteousness. Have become justified. This was a matter of fact; and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that m.en would be as safe in sin as in attempting to seek for salvation. He establishes the doctrine, indeed, that God is a sovereign; but still it is implied that the gospel had not the pecU' liar obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence; and men were more easily brought to see that they were sinners, and to feel their need of a Saviour. Though God dispenses his favours as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel ed after the law of righteousness, sought it not by faith, but as it hath not attained to the law of '. were by the works of the law:
finds more obstacles among some men sive system of self-righteousness (Phil, than among others. This was a most iii. 4 — 9); it follows, that all similar cutting and humbling doctrine to the experiments must fail, and that none pride of a Jew; and it is no wonder, now can be justified by the law. (3.) therefore, that the apostle guarded it as Thousands fail in the same attempt, he did. ^ Jf'hich is of faith. Justifi- They seek to justify themselves before cation by faith in Christ. See Note, God. They attempt to weave a rightch. i. 17. eousness of their own. The moral man
31. Jiut Israel. The Jews. The does this. The n?j7?io?'a/ man attempts apostle does not mean to affirm that it as much as the moral man, and is as Jione of the Jews had obtained mercy, confident in his own righteousness, but that OS a people, or acting accord- The troubled sinner does this; and ing to the prevalent principles of the this it is which keeps him so long from nation to work out their own righteous- the cross of Christ. All this must be ness, they had not obtained it. ^ IVhich renounced; and man must come as a follo'wed after the law of rigliteoxis- poor, lost, ruined sinner, and throw ness. 'J'he phrase, " the law of right- himself upon the mere mercy of God eousness," means the law of justice, or in Christ for justification and life. the Just law. That law demands per- 32. Wherefore? Why. The aposfect purity; and even its external ob- tie proceeds to state the reason why so servance demanded holiness. The uniform and remarkable a result hap- Jews supposed that they rendered such pened. They sought it not by faith, obedience to that law as to constitute &c. They depended on their own a meritorious ground of justification, righteousness, and not on the mercy This they had foUo-ved after, that is, of God to he obtained by faith, t Jiy pursued zealously and unremittingly, the works of the law. By complying The reason why they did not obtain with all the demands of the law, so justification in that way is fully stated that they might /hc/vV salvation. Their in ch. i — iii. where it is shown that the attempted obedience included their law demands perfect compliance with i)raycrs, fastings, sacrifices, &c., as well its precepts; and that Jews, as well as as compliance with the demands of the Gentiles, had altogether failed in ren- moral law. It may be asked here, pcr- dering such compliance. ^ J/ath not attained to the law of righteousness. 'I'hey have not come to yield true obedience to the law, even though imperfect; not such obedience as to give evidence that they have been justified. We may remark here, (1.) 'J'hat no conclusion could have been more humbling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils. (3.) As they made the expf-riment fully, and failed • as they had the best haps, how the Jews could know any better than this 1 how should they know any thing about justification by faith? To this I answer, (1.) That the doctrine was stated in the Old 'i'estament. 8ee Hab. ii. 4. Comp. Kom. i. 17. Ps. xxxii. cxix. xiv. ('omp. Kom. iii. Job ix. 2. (2.) The sacrifices had reference to a future state of things, and were doubtless so understood. See the ej)istle to the Hebrews. (3.) The /m/z/c/'/^/c of justification, and of living hv faith, had been advajitages for it, and did not succeed, \fnlly brought out in the Uves and exbut reared only a miserable and delu- < pcrience of the saints of old See Rom.
iv. and Heb. xi. ^ They sUimbled. They fell; or failed; or this ivas the cause why they did not obtain it. f ^1t that stxunbUng-stone. To wit, at that which he specifies in the following verse. A stumbling-stone is a stone or impediment in the path over which men may fall. Here it means that obstacle -which prevented their attaining the righteoiisness of faith; and ichich vjas the occasion of their fall, r:-jection, and ruin. That was the rejeclion and the crucifixion of their own Messiah; their unwillingness to be saved by him; their contempt of him and his message. For this God withheld from them the blessings of justification, and was about to cast them off as a people. This also the apo3tle proceeds to prove was foretold by the prophets.
33. As it is ivritten. See Isa. viii. 14; xxviii. 16. The quotation here is made up of both these passages, and contains the substance of both. Comp. also Ps. csviii. 22. 1 Pet. ii. 6. f Behold I lay 171 Sio7ii Mount Zion was the liill or eminence in Jerusalem, ovei-against Tvlount Moriah, on which the temple was built. On this was the palace of David, and this was the residence of the court. 1 Chron. xi. 5 — 8. Kence the whole city was often called by that name. Ps. si viii. 12; bcix. 35; Ixxxvii. 2. Hence also it came to signify the capital, the glory of ihe people of God, the place of solemnities; and hence also the church itself. P.S. ii. 6; li. IS; cii. 13; cxxxvii. 3. Isa. i. 27; lii. 1; lix. 20, &c. In this place it means the church. God v.'ill place or establish in the midst of that church. ^ A stumbling-stone and rock of offence. Something over which men shall fall. See Note, Matt. V. 29. This is by Paul referred to the?vTessiah. He is, called?'oc A? of stumbling, not because it was the design of sending him that men should fall, hut because such vjonld be the result. The aDplication of the term rock to tha s 2
Messiah is derived from the custom of bxdlding. as he is the corner-stone or the immoveable fovndatioii on which the church is to be built. It is not on human merits, but by the righteousness of the Saviour, that the church is to be reared. See 1 Pet. ii. 4, " I lay in Sion a chief corner-stone." Ps. cxviii. 22, " The stone which the builders rejected is become the bead stone of the corner." Eph. ii. 20, " Jesus Christ himself being the chief corner-stone." This rock, designed as a corner-stone to the church, became, by the wickedness of the Jews, the block over which they fall into ruin. 1 Pet. ii, 8. ^ Shall not he ashamed. This is taken substantially from the Septuagint translation of Isa. xxviii. 16, though with some variation. The Hebrew is, " shall not make haste," as it is in our English version. This is the literal meaning of the Hebrew word; but it means also to be afraid, as one who makes haste often is; to be agitated with fear or fright; and hence it has a signification nearly similar to that of shame. It expresses the substance of the same thing, Viz. failure of obtaining expected success and happiness. The meaning here is, that the man who iielieves shall not be agitated, or thrown into commotion, by fear of want of success; shall not be disappointed in his hopes; and, of course, he shall never be ashamed that he becamie a Christian. They who do not believe in Christ shall be agitated, fall, and sink into eternal shame and contempt. Dan. xii. 2. They who do believe shall be confident; shall not be deceived, but shall obtain the object of their desires. It is clear that Paul regarded the passage in Isaiah as referring to the Messiah. The same also is the case with the other sacred writers who have quoted it. 1 Pet. ii. 5—8. See also Matt. xxi. 42. Luke XX. 17, 18; ii. 34. The ancient Targum of Jonathan translates i the passage, Isa. xxviii. 16, " Lo, I will place in Zion a king, a king strong, and rock of offence; and whosoever believeth on him shall not be * ashamed.
mighty, and terrible;" referring doubtless to the Messiah. Other Jewish writings also show that this interpretation was formerly given by the Jews to the passage in Isaiah.
In view of this argument of the apostle, we may remark, (1.) That God is a sovereign, and has a right to dispose of men as he pleases. (2.) The doctrine ol election was manifest in the case of the Jews as an established principle of the divine government, and is therefore true. (3.) It argues great want of proper feeling to be opposed to this doctrine. It is saying, in other words, that we have not confidence in God; or that we do not believe that he is qualified to direct the affairs of his own universe as well as we. (4.) The doctrine of election is a doctrine which is not arbitrary; but which will yet be seen to be wise, just, and good. It is the source of all the blessings that any mortals enjoy; and in the case before us, it can be seen to be benevolent as well as just. It is better that God should cast off a part of the small nation of the Jews, and extend these blessings to the Gentiles, than that they should always have been confined to Jews. The world is better for it, and more good has come out of it. (5.) The fact that the gospel has been extended to all nations, is proof that it is from heaven. To a Jew there was no motive to attempt to break down all the existing institutions of his nation, and make the blessings of religion common to all nations, unless he knew that the gospel system was true. Yet the apostles were Jews; educated with all the prejudices of the Jewish people. (6.) The interests of Christians are safe. They shall not be ashamed or disappointed. God will keep them, and bring them to his kingdom. (7.) Men slill are ollendi'd at j the cros.s of Christ. Tlu-y conltnui and despise him. He is to them as a root I
T^RETIIREN, my heart's desire and prayer to God for out of dry ground, and they reject him, and fall into ruin. This is the cause why sinners perish; and this only. Thus as the ancient Jews brought ruin on themselves and their country, so do sinners bring condemnation and wo on their souls. And as the ancient despisers and crucifiers of the Lord Jesus perished, so will all those who work iniquity and despise him now.
I. Brethren. This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but who had embraced the Christian faith. It is an expression of tenderness and affection, denoting his deep interest in their welfare, ^f My heart's desire. The word " desire" (ijSiKix) means benevolence; and the expression, my lieart's desire, means my earnest and sincere wish. ^ Prayer to God. He not only cherished this feeling, but he expressed it in a desire to God. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. He still wished their welfare; and could still pray for tliem that they might return to God. Ministers have no pleasure in proclaiming the truth that men must be lost. Even when they declare the truths of the Bible that some -will be lost; when they are constrained by the unbelief and wickedness of men to proclaim \ioi them, they still can sincerely say that they seek their salvation. \ For Israel. For the Jewish nation. t That they might be saved. This clearly refers to salvation from the sin of unltelief, and the consequences of sin in hell. It does not refer to the temporal calamities which were coming upon ihriM, but to preservation from the eternal anger of (iod. Comp. cli. xi. 20. 1 Tim. ii. 4. The reasons why the apostle commences this chapter in this tender manner are the following.
(1.) Because he had stated and defended one of the most ofl'ensive doctrines that could be preached to a Jew; and he was desirous to show them that it was not from any want of affection for them, but that he was urged to it by the pressure of truth. (2.) He was regarded by them as an apostate. He had abandoned them when bearing their commission, and while on his way to execute their favourite purposes, and had preached the doctrine which they had sent him to destroy. Comp. Acts ix. He had opposed them every where; had proclaimed their pride, selfrighteousness, and crime in crucifying their Messiah; had forsaken all that they valued; their pomp of worship, their city, and their temple; and had gone to other lands to bear the message of mercy to the nations that they despised. He was willing to show them that this proceeded from no want of affection for them, but that he still retained towards them the feelings of a Jew, and could give them credit for much that they valued themselves on. ver. 2. (3.) He was aware of the deep and dreadful condemnation that was coming on them. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. Paul was tender, affectionate, kind; convincing by cool argument, and not harshly denouncing; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the im.pending doom. So should the awful doctrines of religion be preached by all the ambassadors of God.
2. For I bear them record. To bear record means to be a witness; to give evidence. This, Paul was well qualified to do. He had been a Jew of the strictest order (Acts xxvi. 5. Phil, iii. 5), and he well knew the extraordi- nary exertions which they put forth to obey the commands of the law. t •^ zeal of God. A zeal for God. Thus, John ii. 17', "The zeal of thine house hath eaten me up;" an earnest desire for the honour of the sanctuary has wholly absorbed my attention. Comp. Ps. Ixix. 9. Acts xxi. 20, " Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law." xxii. 3, " And was zealous toward God as ye all are this day." Zeal for God here means passionate ardour in the things pertaining to God, or in the things of religion. In this they were, doubtless, many of them sincere; but sincerity does not of itself constitute true piety. John xvi. 2, " The time cometh that whosoever killeth you will think that he doeth God service." This would be an instance of extraordinary zeal, and in this they would be sincere; but persecution to death of apostles cannot be true religion. See also Matt, xxiii. 15. Acts xxvi. 9, " I thought that / ought to do," &c. So many persons suppose that, provided they are sincere and zealous, they must of course be accepted of God. But that zeal which is acceptable is that which aims at the glory of God, and which is founded on true benevolence to the universe; and which does not aim primarily to establish a system of self-righteousness, as did the Jew, or to build up our oivn sect, as many others do. We may remark here, that Paul was not insensible to what the Jews did, and was not unwilling to give them credit for it. A minister of the gospel should not be blind to the amiable qualities of men or to their zeal; and should be willing to speak of it tenderly, even when he is proclaiming the doctrine of depravity, or denouncing the just judgments of God. 1 JVot according to kno~a)- ledge. Not an enlightened, discerning, and intelligent zeal. Not that which was founded on correct views of God but not according to knowledge. 3 For they being ignorant «» of God's righteousness, and going about to establish their own righteousness, have not submitted tliemselves unto the rigliteousness of God.
4 For Christ is the end '' of to
and of religious truth. Such zeal is enthusiasm, and often becomes persecuting. Knowledge v.ithout zeal becomes cold, abstract, calculating, formal; and may be possessed by devils as well as men. It is the union of the two — the action of the man called fortli to intense effort by just Tie^vs of truth and by right feelivg — that constitutes true religion. This was the zeal of the Saviour and of the apostles.
3. Tor tliey hcinc;- ignorant. The ignorance of the Jews was voluntary, and therefore criminal. The apostle does not afnrm t'lat they could not have known what the plan of God was; for he snys (ver. 18 — 21) that they had full opportunity of knowing. An attentive study of their own Scriptures would have led them to the true knowledge of the Messiah and his righteousne.^3. See John v. 39. Corap. Isa. liii. &c. Yet the fact that they were ignorant, though not an excuse, is introduced hero, doubtless, as a mild and mitigating circumstance, that should take off the 'severity of what he might appear to them to be saying. 1 Tim. i. 13, "But I oI>tained mercy because I did it ignorantly, in unbelief." Luke xxiii. 31, "Then said Jesus, Father, forgive them, for they know not what they do." Acts vii. GO. Involuntary ignorance excuses from guilt; but ignorance produced by our sin or our indolence is no excuse for crime. 1[ If God's righteannncHs. Not of the porponal holiness of God, but of God's J)Uin of juslifiiifig wen, or of tleclaring theif yig/ilt'oii.i Inj faitli in Ins Son. Sec Note on ch. i. 17. Here God's plan ftunds opposed to their effort-? to make thcm'clves righteous by their own works. "[ Jlnd ncchinj to I ^taf/Ush, &r.. Endeavouring to con- /'■in or iiiak-e valid their owfi right- eousness; to render it such as to constitute a ground of justification before God; or to m»ke good their own claims to eternal life by their merits. This stands opposed to the justiilcation by grace, or to God's plan. And they must ever be opposed. This was the constant effort of the Jews; and in this they supposed they had succeeded. See Paul's experience in Phil. iii. 4 — 6. Acts xxvi. 5. Instances of their belief on this subject occur in all the gospels, where our Saviour combats their notions of their own righteousness. See particularly their views and evasions exposed in Matt, xxiii. Comp. Matt. V. 20, &c.; vi. 2—5. It was this which mainly opposed the Lord Jesus and his apostles; and it is this confidence in their own righteousncss,which still stands in the way of the progress of the gospel among men. % Hare not submitted theiriselves. Confident in their own righteousness, they have not yielded their hearts to a plan which requires them to come confessing that they have 7io mciH, and to be saved by the merit of anotner. No obstacle to s:;ilvation by grace is so great as the selfrlghteousnoss of the sinner. ^ liighteousness of God. His plan or scheme of justifying men.
4. For C/irist. This expression implies faith in {'hri^t. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by fliith in Christ. As no direct benefit results to mon from Christ unless they believo on him, fiiih in hiui is imj^lit-d where the word occurs in this connexion. 'i If the end of the Unv. 'i'he word transl lied "end" means that which com/h't'tes a thing, or renders it perfect; also the baundary, isiue, or termin;ition of any thing, as the end of life, the re-
5 For Moses describeth
suit of a prophecy, &c. John xiii. 1. Luke xxii. 37. It also means the design or object which is had in view; the principal purpose for which it was undertaken. 1 Tim. i. 5, " The end of the commandment is charity;" the main design or purpose of the command is to produce love. 1 Pet. i. 9, " The end of your faith, the salvation of your souls;" the main design or purpose of faith is to secure salvation. Rom. xiv. 9, " To this end Christ both died," &c. For this design or purpose. This is doubtless its meaning here. The main design or object -which the perfect obedience of the law wotild accomplish, is accomplished by faith in Christ. That is, perfect obedience to the law would accomplish justification before God, secure his favour and eternal life. The same end is now accomplished by faith in Christ. The great design of both is the same; and the same great end is finally gained. This was the subject of discussion between the apostle and the Jevs's; and this is all that is necessary to understand in the case. Some have supposed that the word end refers to the ceremonial law; that Christ fulfilled it, and brought it to an end. Others, that he perfectly fulfilled the moral law. And others, that the law in the end leads us to Christ, or that its design is to point us to him. All this is true, but not the truth taught in this passage. That is simple and plain, that by faith in Christ the same end is accomplished in regard to our justification, that would be by perfect obedience to the moral law. ^ For righteousness. Unto justification, or acceptance with God. ^ To every one that believeth. See Note, ch. i. 17.
5. For jMoses describeth, Sec. This is found in Lev. xviii, 5, "Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them." This appeal is made to Moses, both in regard to the right- I law, That the man which doeth those things shall live by them.
eousness of the law and that of faith, in accordance with the usual manner of Paul to sustain all his positions by the Old Testament, and to show that he was introducing no new doctrine. He was only aflRrming that which had been long before taught in the writings of the Jews themselves. The word describeth is literally -writes {yg^afu), a word often used in this sense. ^ The righteousness, &c. The righteousness which a perfect obedience to the law of God would produce. That consisted in perfectly doing all that the law required. 1 The man -which doeth these things. The man who shall perform or obey what was declared in the previous statutes. Moses here had reference to all the commandments which God had given, moral and ceremonial. And the doctrine of Moses is that which pertains to all laws, that he who shall render perfect and continued compliance with all the statutes made known, shall receive the reward which the law promises. This is a first principle of all law; for all law holds a man to be innocent, and, of course, entitled to whatever immunities and rewards it has to confer, until he is proved to be guilty. In this case, however, Moses did not affirm that in fact any one either had yielded or would yield perfect obedience to the law of God. The Scriptures elsewhere abundantly teach that it never has been done. Doeth. Obeys, or yields obedience. So also Matt, v. 19, "Shall do and teach them." vii. 24. 26, " Whosoever hear- xxiii. 3. Mark iii. 35; vi. 20. Luke vi. 46, 47. 49. t Shall live. Shall obtain felicity. Obedience shall render him happy, and entitled to the rewards of the obedient. Moses doubtless referred here to all the results which would follow obedience. The ejfect would be to produce happiness in this hfe and in the life to come. The principle on which happiness would be conferred,
6 But the righteousness -which is of faith speaketh on this \vis8, Say " not in thine heart, Who
would be the same whether in this world or the next. The tendency and result of obedience would be to promote order, health, purit)', benevolence; to advance the welfare of man, and the honour of God, and thus must confer happiness. The idea of happiness is often in the Scriptures represented by the word life. See Note, John v. 24. It is evident moreover that the Jews understood Moses here as referring to more than temporal blessings. Tiic ancient Targum of Onkelos renders the passage in Leviticus thus — " The man who docs these things shall live in them to eternal life." So the Arabic version is, '' The retribution of him who works these things is that he shall live au eternal life." % By them (fvJuTo;c). In them, //i their observance he shall find happiness. Not simply as a resjilt, or reward, but the very act of obcyhig shall carry its own reward. This is the case with all true religion. This declaration of Moses is still true. If perfect obedience were rendered, it would, from the nature of the case, confer happiness and life as long as the obedience wjis rendered. God would not punish the innocent. But in thii world it never has been rendered, except in the case of the Lord Jesus; and the consequence is, that the course of man has been attended with pain, sorrow, and death.
C. But the rig-]iteon!,ness which is of faith. It is observable here that Paul does not aflirm that Jll'oses describes any v;herc the righteousness by faith, or the elVcct of the scheme of justification by faith. His olijert was diiVerent, to give the law and state its demands and rewards. Yet though he had not formally described the plan of justification l>y fiith, yet he had used language which would fitly r.rpreaa that i-Ian. The scheme of justification Ity faith is here pcr.miiifrd as if it were living, and describing its own effects
shall ascend into heaven? (that is, to bring Christ down from above:)
and nature. One describing it would say. Or the plan itself speaks in this manner. The words here quoted are taken from Deut. xxx. 11—14. The original meaning of the passage is this: Moses near the end of his life, having given his commandments to the Israelites, exhorts them to obedience. To do this, he assures them that his commands are reasonable, plain, intelligible, and accessible. They did not require deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands, of looking into the profound mysteries of tlie high heavens, or the deep abyss; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the divhie law, it may be observed, that among the ancients, it was not uncommon for legislators and philosophers to travel to distant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was peculiarly a land of such celebrity; and in subsequent times Pythagoras, and the principal philosophers of Greece, travelled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in or before the time of Moses. Moses soys that his precepts were to bo obtained by no such painful and dangerous journeys. They were near them, plain, and intelligible. This is the general meaning of this passage. Moses dwells on the thought, and places it in a variety of forms by the questions, " who shall go up to heaven for us,"&.c.; and Paul regards this as appropriately describing the language of Christian faith; but without afijrniing that Moses himself had any reference in the passage to the faith of the gospel. ^ O71 this xvise. In this manner. \ Say not in thijie heart. The expression to say in the heart is the sams as to think. Do not think, cv suppose, that the doctrine is so difricuit to be understood, that one must ascend to heaven in order to understand it, ^ Who shall ascend into heaven P This expression was used amon^ the Jews to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the' highest difficulty. Thus Job xi. 7, " Canst thou by searching find out God 1 It ia high as heaven, what canst thou do ]" &c. Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible. ^ That is, to bring- Christ, &c. Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words because, (1.) They appropriately expressed the language of faith. (2.) If this might be affirmed of the doctrines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already accomplished when God gave his Son to becomie a man, and to die. To save man it was indeed indispensable that Christ should have come down from heaven. But the language of faith was that this Jiad already been done. Probably the word Christ here includes all the benefits mentioned in ver. 4 as resulting from the work of Christ.
7. Or who shall descend into the deep? These words are also a part of the address of Moses, Deut. xxx. 13. But it is not literally quoted. The Hebrew is, " Neither is it beyond the sea, that thou shouldcst say, who shall go over the sea for us," &c. The ■words of the quotation are changed, but not the sense; and it is to be re- membered that Paul is not professing to quote the words of Moses, but to express the language of faith; and this he does mainly by words which Moses l\ad used, which also expressed Ids meaning. The words as used by Moses refer to that which is remote, and therefore difficult to be obtained. To cross the sea in the early times of navigation involved the highest difficulty, danger, and toil. The sea which w^as in view was doubtless the Mediterranean, but the crossing of that was an enterprise of the greaterst difficulty, and the regions beyond that were regarded as being at a vast distance. Hence it is spoken of as being the widest object with which they were acquainted, and the fairest illustration of infinity. Job xi. '9. ' In the same sense Paul uses the word deep, wEyo-o-cv — tlie abyss. This word is applied to any thing the depth or bottom of v/hich is not known. It is applied to the ocean (in the Septuagint), Job xli. 31, " He maketh the deep to boil as a pot." Isa. xliv. 27, " That saith to the deep be dry," &c. Gen. vii. 11-; viii. 2; to a broad place (Job xxxvi. 16); and to the abyss bef^ore the world was formed. Gen. i. 2. In the New Testam.ent it is not applied to the ocean, unless in the passage Luke viii. 31 (see Note on that place), but to the abode of departed spirits; and particularly to the dark, deep, and bottomless pit, where the wicked are to dwell for ever. Rev. ix. 1, 2, " And to him was given the key of the bottomless pit. And he opened the bottomless pit;" Greek, The pit of the abyss. Rev. xi. 7; xvii. 8; XX. 1. 3. In these places the word means the deep, awful regions of the nether world. The word stands opposed to heaven; as deep as that is high; as dark as that is light; while the one is as vast as the other. In the place before us it is opposed to heaven; and to descend there to bring up one, is supposed to be as impossible as to ascend to heaven to bring one down.
8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that
Paul does not affirm that Christ descended to those regions; but he says that there is no such difficulty in religion as if one ivere reqnirejl to descend into those profound regions to is, the word of faith which we preach;
9 That if " thou shalt confess
was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be in every mans mouth. 1 In thy heart. The word heart is very variously used in call back a departed spirit. That work! the sacred Scriptures. As used by Moses was in fact done, when Jesus was recalled from the dead, and now the work of salvation is easy. The word abyss here, therefore, answers to hades, or the dark regions of departed spirits. •; That is, to brintc up Christ, &c.
m this place, it evidently means that his doctrines were in their mind, or were u subject of meditation and reflection. They already possessed them, and talked and thought about them; so that there was no need of going to dis-
Justification by faith had no such ditfi- I tant places to learn them. The same cult and impossible work to perform as ' was true of the doctrine requiring faith would be an attempt for man to raise | in Christ. It was already among them the dead. That would be impossible; ' by the preaching of the apostles, and but the work of religion is easy. Christ, \ was a subject of conversation and of the ground of hope, is not by oun ef- j thought. 1 That is. This is the use FOUTS to be brought dorun from hea- i which the apostle makes of it; not ven to save us, for that is done; that Moses referred to the gospel. His nor BY oru effohts to be raised from the dead, for that is done; and ■what remains for us, that is to believe, is easy, and is near us. This is the meaning of the whole passage. 8. Jiut tvhat saith it? That is, i language conveys the main idea which Paul wished to do, that the doctrine was plain and intelligible. ^ The ivord of faith. The doctrine which requires faith, i. e. the gospel. Comp. 1 Tim. iv. 6. The gospel is called the -word what is the language of the doctrine of faith, the word of God, as being of justification by faith? Or what is to that which was spoken, or communicatbe done according to that doctrine? ed by God toman, ver. 17. Heb. vi. 5; ^ The -word is nigh thee. This is still xi..3. ^ Which ive preach. Which is a use of the language of Moses. Deut. [ proclaimed by the apostles, and made XXX. 14. The meaning is, the doctrine, known to Jews and Gentiles. As this is not difficult to be understood and [ was now made known to all, as the embraced. What is ingh us may be ■ apostles preached it every where, it easily obtained. What is remote, with \ could l)e said to be nigh them; there difficulty. The doctrine of Moses and of the gospel was nigh; that is, it was easily obtained, embraced, and understood. 1 In thy moulh. This is taken from the Septuagint. Deut. xxx. M. The meaning is, that the doctrine was already so familiar, and so well understood, that it wa.s actually in their mouth, that is, their language, their common conversation. Mosch had so often inculcated if, that it was understood and talked about by the people, lo that there was no need to srarch in 'etant climes to obtain it. The same was no need of sf^arching other lands for it, or regarding it as a hidden mystery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state.
with thy mouth tlie Lord Jesus, and shalt believe in thine heart " that God hatli raised him from the dead, thou shalt be saved.
confession or profession expresses our agreement or concord -with ivhat Goi) holds to be true, and what he declares to be tr7ie. It denotes a public declaration or assent to that, here expressed by the words " with thy mouth." A profession of rehgion then denotes a public declaration of our agreement with what God has declared, and extends to all his declarations about our lost estate, our sin, and need of a Saviour; to his doctrines about his own nature, holiness, and law; about the Saviour and the Holy Spirit; about the necessity of a change of heart and holiness of life; and about the grave and the judgment; about heaven and hell. As the doctrine respecting a Redeemer is the main and leading doctrine, it is put here by way of eminence, as in fact involving all others; and publicly to express our assent to this, is to declare our agreement with God on all kindred truths. 1 With thy month. To profess a thing Tuith the month is to speak of it; to declare it; to do it openly and publicly. ^ 77ie Lord Jesus. Shalt openly acknowledge attachment to Jesus Christ. The meaning of it may be expressed by regarding the phrase ' the Lord' as the predicate; or the thing to be confessed J3, that he is Lord. Comp. Acts ii. 36. Phil. ii. 11, "And that every tongue should confess that Jesus Christ is Lord." Here it means to acknowledge him as Lord, i. e. as having a right to rule over the soul. ^ Shalt believe in thy heart. Shalt sincerely and truly believe this, so that the external profession shall correspond Vt-ith the real, internal feelings. Where this is not the case, it would be hypocrisy; where this is the case, there would be the highest sincerity, and this religion requires. ^ That God hath raised him. This fact, or article of Christian belief is mentioned here because of its T
10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
great importance, and its bearing on the Christian system. If this be true, then all is true. Then it is true that he came forth from God; that he died for sin; and that God approved and accepted his work. Then it is true that he ascended to heaven, and is exalted to dominion over the universe, and that he will return to judge the quick and the dead. For all this was professed and taught; and all this was regarded as depending on the truth of his having been raised from the dead. See Phil. ii. 8— 11. Eph. i. 21. Acts, ii. 24. 32, 33; xvii. 31. 2 Cor. iv. 14. 1 Cor. XV. 13—20. To profess this doctrine was, therefore, virtually to profess all the truths of the Christian religion. No man could believe this who did not also believe all the truths dependent on it. Hence the apostles regarded this doctrine as so important, and made it so prominent in their preaching. < See Note on Acts i. 3. t Thou shalt be saved. From sin and hell. This is the doctrine of the gospel throughout; and all this shows that salvation by the gospel was easy.
10. For -with the heart. Not with the understanding merely, but with such a faith as shall be sincere, and shall influence the life. There can be no other genuine faith than that which influences the whole mind. T| Believeth nnta righteousness. Believes so that justification is obtained. (Stuart.) In God's plan of justifying men, this is the way by which we may be declared just or righteous in his sight. The moment a sinner believes, therefore, he is justified; his sms are pardoned; and he is introduced into the favour of God. No m^in can be justified without this; for this is God's plan, and he will not depart from it. 1 IVith the mouth confession is made, &c. That is, confession or profession is so made as to obtain salvation. He who in all appro
1 1 For the Scripture saiili, " Whosoever believelh on him shall not be ashamed.
12 For * there is no difier-
ence between the Jew and the Greek: for "^ the same Lord over all is rich unto all that call upon him;
priate ways professes his attachment to Christ shall be saved. This profession is to be made in all the proper ways of j religious duty; by an avowal of our sentiments; by declaring on all proper occasions our belief of the truth; and by an unwavering adherence to them in all persecutions, oppositions, and trials. He who declares his belief makes a profession. He who associates with Christian people does it. He who acts with them in the prayer meeting, in the sanctuary, and in deeds of benevolence, does it. He who is baptized, and commemorates the death of the Lord Jesus, does it. And he who loads a humble, prayerful, spiritual lifi-% does it. He shows his regard to the precepts and example of Christ Jesus; his regard for them more than for the pride, and pomp, and alhireracnts of the world. All these are included in a profession of religion. In whatever way we can manifest attachment to it, it must be done. The reason why this is made so important is, that there can be no true attachment to Christ which will not manifest itself in the life. A city that is set on a hill cannot be hid. It is impossible that there should be true belief in the heart of man, unless it should show itself in the life and conversation. This is the only test of its existence and its power; and hence it is made so important in the business of religion. And we may here learn, (1.) That a profession of religion is, by Paul, made as realhi indispensable to salvati(jn as believincf. According to him it is connected with salvation as really as faith is with justification; and this accords with all the declarations of the Lord Jesus. Matt. x..32; XXV. 34— 'IG. Luke xii. 8. (2.) There can be no religion where there is not a willingness to confess the Lord Jesus. There i.s no true repentance