Notes on the Old and New Testaments

{Calmet, Diet.) Calmet is also of opinion that the two minor epistles of John may be such letters of recommendation and communion. Comp. 2 John I 10. It may be added that it would be particularly expected of Christians that. they should show hospitality to the ministers of religion. They were com-; monly poor; they received no fixed; salary; they travelled from place to; place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ. This was particularly intended by our Saj viour's instructions on the subject. Matt. X. 11, 12, 13. 40—42. The duty of ' hospitality is still binding on Christians and all men. The law of Christ \ is not repealed. The customs of society I are indeed changed; and one evidence ■ of advancement in commerce and in security, is furnished in the fact that I inns are now provided and patronized; for the traveller in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian religion; it evinces proper love towards I mankind; it shows that there is a feeling of brotherhood and kindness I towards others, when such hospitality is shown. It unites society, creates I new bonds of interest and affection, to '■ show kindness to the stronger and to ' the poor. To what extent this is to ' be done, is one of those questions i which are to be left to every man's con- I science and views of duty. No rule lean be given on the subject. Many ' men have not the means to be exj tensively hospitable; and many are not j placed in situations that require it. No j rules could be given that should be ap- I plicable to all cases; and hence the I Bible has left the general direction, j has furnished examples where it was exercised, has recommended it to man- I kind, and then has left every man to j act on the rule, as he will answer it to God. See Matt. xxv. 34—46. I 14. Bless them, &c. See Note, T'lIatU

15 Rejoice do rejoice, and weep with them that weep.

V. 44. Comp. Luke vi. 28. ^ Bless, and curse not. Bless only; or continue to bless, however long or aggravated may be the injury. Do not be provoked to anger, or to cursing, by any injury, persecution, or reviling. This is one of the most severe and difficult duties of the Christian religion; and it is a duty which nothing else but religion will enable men to perform. To curse denotes properly to devote to destructio7i. Where there is power to do it, it implies the destruction of the object. Thus the fig-tree that was cursed by the Saviour soon withered away. Mark xi. 21. Thus those whom God curses will be certainly destroyed. Matt, xxv, 41. Where there is not power to do it, to curse implies the invoking of the aid of God to devote to destruction. Hence it means to imprecate; to implore a curse from God to rest on others; to pray that God would destroy them. In a larger sense still, it means to abuse by reproachful words; to calumniate; or to express one's self in a violent, profane, and outrageous manner. In this passage it seems to have especial reference to this.

15. Rejoice xvith them, &c. This command grows out of the doctrine stated in ver. 4, 5, that the church is one; that it has one interest; and therefore that there should be common pympathy in its joys and sorrows. Or, enter into the welfare of your fellow- Christians, and show your attachment to them by rejoicing that they are made happy. Comp. 1 Cor. xii. 20, " And whether...one member be honoured, all the members rejoice with it." In this way haj)[)iiiess dilfuses and multiplies itself. It becomes expanded over the face of the whole society; and the union of the Christian body tends to enlarge the sphere of hiijipini'ss, and to prolong the joy conferred by rcii^iion. God has bound the family of man lo-

16 Be ^ of the same mind one toward another. Mind ' not high things, but condescend * to

gethcr by these sympathies, and it ia one of the happiest of all devices to perpetuate and extend human enjoyments. 1 Weep, &c. See Note on John xi. 35. At the grave of Lazarus our Saviour evinced this in a most tender and affecting manner. The design of this direction is to produce mutual kindness and affection, and to divide our sorrows by the sympathies of friends. Nothing is so well fitted to do this as the sympathy of those we love. All who are afflicted know how much it diminishes their sorrow to see others sympathizing with them, and especially those who evince in their sympathies the Christian spirit. How sad would be a suflering world if there were none who regarded our griefs with interest or with tears! if every sufKrer were left to bear his sorrows unpiticd and alone! and if all the lies of human sympathy were rudely cut at once, and men were left to suficr in solitude and unbefriended! It may be added that it is the special duty of Christians to sympathize in each other's griefs, (1.) Because their Saviour set them the example; (2.) Because they belong to the same family; (3.) Because they are subject to similar trials and afllictions; and, (4.) Because they cannot expect the sympathy of a cold and unfeeling world.

16. Be of the same mind, Sec. This passage has been variously interpreted. " Enter into each other's circumstances in order to sec how you would yourself feel." Chrysostoiii. — " Be agreed in your opinions and views." Stuart. — " Bo united or agreed with each other." /'/(///. (\)inp. IMiil. ii, 2. 2 Cor. xiii. 11. A literal translation of the Greek will give somewhat a dinirent sense, but one evidently correct. ' Think of, i. c. regard, or seek after the same thing for each other; i. e. what you regard or seek for yourself, seek also fur your brethren. Do not have divided

men of low estate. " Be not wise in your own conceits. 17 Recompense * to no man

interests; do not be pursuing different ends and aims; do not indulge counter plans and purposes; and do not seek honours, offices, for yourself which you do not seek for your brethren, so that you may still regard yourselves as brethren on a level, and aim at the same object.' The Syriac has well rendered the passage: " And what you think concerning yourselves, the pamc also think concerning your brethren; neither think with an elevated or ambitious mind, but accommodate yourselves to those who are of humbler condition." Comp. 1 Pet. iii. 8. t JMind not high things. Greek, Not thinking of high things. That is, not seeking them, or aspiring after them. The connexion shows that the apostle had in view those things which pertained to worldly offices and honours; wealth, and state, and grandeur. They were not to seek them for themselves; nor were they to court the society or the honours of the men in an elevated rank in life. Christians v^•ere commonly of the poorer ranks, and they were to seek their companions and joys there, and not to aspire to the society of the great and the rich. Comp. Jer. xlv. 5, " And seekest thou great things for thyself! Seek thcra not." Lukexii. 15. ^ Condescend {a-uvu.7ra.yr,. /nivci). Literally, " being led aivay by, or being conducted by^ It does not properly mean to condescend, but denotes a yielding, or being guided and led in the thoughts, feelings, plans, by humble objects. Margin, " Be contented icith mean things." ^ To men of lo-to estate. In the Greek the word here is an adjective (TaTrar./?), and may refer either to men or to things, either in the masculine or neuter gender. The sentiment is not materially changed whichever interpretation is adopted. It means that Christians should seek the objects of interest and companionship, not among the great, the rich, and the evil for evil. Provide honest in the sight men.

noble, but among the humble and the obscure. They should do it because their master did it before them; because his friends are most commonly found among those in humble life; because Christianity prompts to benevolence rather than to a fondness for pride and display; and because of the influence on the mind produced by an attempt to imitate the great, to seek the society of the rich, and to mingle with the scenes of gayety, folly, and ambition. ^ £e not -wise, &c. Comp. Isa. v. 21, " Wo unto them that are wise in their own eyes, and prudent in their own sight." See Note, ch. xi. 25. The meaning is, do not trust in the conceit of your own superior skill and understanding, and refuse to hearken to the counsel of others. ^ In your oxvn conceits. Greek, Among yourselves. Syriac, " In your ovs'n opinion." The direction here accords with that just given, and means that they should not be elated with pride above their brethren; or be headstrong and self-confident. The tendency of religion is to produce a low estimate of our own importance and attainments.

17. Recompense. Render, give, or return. See Note, Matt. v. 39. This is probably one of the most difficult precepts of Christianity; but the law of Christ on the subject is unyielding. It is a solemn demand made on all his followers, and it?n?<s^ be obeyed. ^ Provide. The word rendered provide means properly to think or meditate beforehand. Make it a matter of previous thought, of settled plan, of design. This direction would make it a matter of principle and fixed purpose to do that which is right; and not to leave it to the fluctuations of feeling, or to the influence of excitement. The same direction is given in 2 Cor. viii. 21. ^ Things honest. Literally things beautiful, or comely. The expression here does not refer to property, or to

18 If it be possible, as much as lieth in you, live peaceably " with all men.

provision made for a family, «&c The connexion requires us to understand it respecting conduct, and especially our conduct towards those who injure us. It requires us to evince a spirit, and to iuanifest a deportment in such cases, that shall be lovely and comely in the view of others; such as all men will approve and admire. And the apostle wisely cautions us to provide for this, i. e. to think of it beforehand, to make it a matter of fixed principle and purpose, so that we shall not be overtaken and excited by passion. If left to the time when the oflence shall be given, we may be excited and off our guard, and may therefore evince an improper temper. All persons who have ever been provoked by injury (and who has not beenl) will see the profound wisdom of this caution to discipline and guard the temjjcr by previous purpose, that we may not evince an improper spirit. ^ In the sight of all men. Such as all must approve; such that no man can blame; and, therefore, such as shall do no discredit to religion. This expression is taken from Prov. iii. 4. The passage shows that men may be expected to approve a mild, kind, and patient temper in the reception of injuries; and facts show that this is the case. 'I'he Christian spirit is one that the world must approve, however little it is disposed to act on it.

18. If it be possible. If it can be done. 'J'his expression implies that it could not always be done. »Still it should be an object of desire; and we should endeavour to obtain it. t.^s much as lieth in you. Thin implies two things: (1.) VVe are to do our utmost endeavours to preserve peace, and to appease the anger and malice of others. (2.) We are not to begin or to originate a quarrel. 'So fur as rje are concerned, we are to seek [-oaoe. But then it does not always depend on ut% Others may oppose and persecute

19 Dearly beloved, avenge * not yourselves; but rather give place unto wrath: for it is

us; they will hate religion, and may slander, revile, and otherwise injure us; or they may commence an assault on our persons or property. For their assaults we are not answerable; but we are answerable for our conduct towards j them; and on no occasion are we to j commence a warfare with them. It I may not be possible to prevent their injuring and opposing us; but it is possible not to begin a contention with them; and ivhen they have commenced a strife, to seek peace, and to evince a Christian spirit. This command doubtless extends to every thing connected with strife; and means that we are not to provoke them to controversy, or to prolong it when it is commenced. See Ps. xxxiv. 14. Matt. v. 9. 39, 40, 41. Heb. xii. 14. If all Christians would follow this command, if they would never provoke to controversy, if they would injure no man by slander or by unfair dealing, if they would compel none to prosecute them in law by want of punctuality in payment of debts or hone-sty in business, if they would do nothing to irritate, or to prolong a controversy when it is commenced, it would put an end to no small part of the strife that exists in the world.

19. Dearly beloved. This expression of tenderness was peculiarly appropriate in an exhortation to peace, h reminded them of the atiection and friendship which ought to subsist among them as brethren. \.ivenge not yourseh'es. 'Vo avenge is to take satisfaction for an injury by inflicting punishment on the ofliMuler. 'i'o take such satisfaction for injuries done to society, is lawful and proper for a magistrate, ch. xiii. 4. And to take satisfaction for injuries done by sin to tho universe, is the ])rovince of (Jod. But the aposlle here is addressing private individual Christians. And the command is, to avoid a spirit and purpose

written, " Vengeance is mine I will repay, saith the Lord.

20 Therefore, if * thine enemy hunger, feed him; if he

of revenge. But this command is not to be so understood that we may not seek ior justice in a regular and proper way before civil tribunals. If our character is assaulted, if we are robbed and plundered, if we are oppressed contrary to the law of the land, religion does not require us to submit to such oppression and injury without seeking our rights in an orderly and regular manner. If it did, it would be to give a premium to iniquity to countenance wickedness, and require a man, by becoming a Christian, to abandon his rights. Besides, the magistrate is appointed for | the praise of those who do well, and to punish evil-doers. 1 Pet. ii. 14. Further, our Lord Jesus did not surrender his rights (John xviii, 23); and Paul demanded that he himself should be treated according to the rights and privileges of a Roman citizen. Acts xvi. 37. The command here not to avenge ourselves means, that we are not to take it out of the hands of God, or the hands of the law, and to inflict it ourselves. It is well known that where there are no laws, the business of vengeance is pursued by individuals in a barbarous and unrelenting manner. In a state of savage society, vengeance is iinmediately taken, if possible, or it is pursued for years, and the offended man is never satisfied until he has imbrued his hands in the blood of the otlender. Such was eminently the case among the Indians of this country. But Christianity seeks the ascendency of the laws; and in cases which do not admit or require the interference of the laws, in private assaults and quarrels, it demands that we bear injury with patience, and commit our cause unto God. See Lev. xix. 18. t But rathev q-ive place unto -ivraih. This expression has been interpreted in a great variety of ways. Its obvious design is to induce us not to attempt to avenge ourselves, but to leave it with God. To give place, then, is to leave it for

God to come in and execute wrath or vengeance on the enemy. Do not execute wrath; leave it to God; commit all to him; leave yourself and your enemy in his hands, assured that he will vindicate you and punish him. 1 Fo7- it is -vritten. Deut. xxxii. *j5. ^ Vengeance is 7nine. That is, it belongs to me to inflict revenge. This expression implies that it is improper for men to interfere with that which properly belongs to God. When we are angry, and attempt to avenge ourselves, we should remember, therefore, that we are infringing on the prerogatives of the Almighty. 11 / -will repay, &c. This is said in substance, though not in so many words, in Deut. xxxii, 35, 36. Its design is to assure us that those who deserve to be punished, shall be; and that, therefore, the business of revenge may be safely left in the hands of God. Though -we should not do it, yet if it ought to be done, it will be done. This assurance will sustain us, not in the desire that our enemy shall be punished, but in the belief that God will take the matter into his own hands; that he can administer it better than we can; and that if our enemy ought to be punished, he will be. ll'e, therefore, should leave it all with God. That God will vindicate his people, is clearly and abundantly proved in 2 Thess. i. 6—10. Rev. vi. 9—11. Deut. xxxii. 40—43.

20. Therefore, if thine eneiny hwiger, &c. This verse is taken almost literally from Prov. xxv. 21, 22. Hunger and thirst here are put for want in general. If thine enemy is needy in any way, do him good, and supply his wants. This is, in spirit, the same as the command of the Lord Jesus (Matt. v. 44), " Do good to them that hate you," &c. ^ In so doing. It does not mean that we are to do this /or the sake of heaping coals of fire on him, but that this -will be the result, f Thou shall heap, &c. Coals of fire are doubtless

thirst, give him drink: for in so doing thou shall heap coals of fire on his head.

21 Be " not overcome of evil, but overcome evil with good.

emblematical of pain. But the idea here is not that in so doing we shall call down divine vengeance on the man; but the apostle is speaking of the natural elTect or result of showing him kindness. Burning coals heaped on a raan's head would be expressive of intense agony. So the apostle says that the effect of doing good to an enemy would be to produce pain. But the pain will result from shame, remorse of conscience, a conviction of the evil of his conduct, and an apprehensioil of divine displeasure that may lead to repentance. To do this, is not only perfectly right, but it is desirable. If a man can be brought to reflection and true repentance, it should be done. In regard to this passage we may remark, (1.) That the way to promote peace is to do good even to enemies. (2.) The way to bring a man to repentance is to do him good. On this principle God is acting continually. He does good to all, even to the rebellious; and he designs that his goodness should lead men to repentance. Rom. ii. 4. Men will resist wrath, anger, and power; but goodness they cannot resist; it finds its way to the heart; and the conscience does its work, and the sinner is overwhelmed at the remembrance of his crimes. (3.) If men would act on the principles of the gospel, the world would soon be at peace. No man would suffer himself many times to be overwhelmed in this way with coals of (ire. It is not human nature, bad as it is; and if Christians would meet all unkindness with kindness, all malice with benevolence, and all wrong with right, peace would soon ])ervade the community, and even opposition to the gospel might soon die away.

21. lie not overcome of evil. Be not vanquished or subdued by injury received from others. Do not sullcr your temper to be excited; your Christian principles to be abandoned; your mild, amiable, kind, and benevolent temper to be ruflled by any opposition or injury which you may experience. Maintain your Christian principles amidst all opposition, and thus show the power of the gospel. They are overcome by evil who sutler their temper to be excited, who become enraged and revengeful, and who engage in contention with those who injure them. Prov, xvi. 22. 1 But overcome evil ivith good. That is, subdue or vanquish evil by doing good to others. Show them the loveliness of a better spirit; the power of kindness and benevolence; the value of an amiable. Christian deportment. So doing, you may disarm them of their rage, and be the means of bringing them to better minds.

This is the noble and grand sentiment of the Christian religion. Nothing like this is to be found in the heathen classics; and nothing like it ever existed among pagan nations. Christianity alone has brought fortli this lovely and mighty principle; and one design of it is to advance the welfare of man by promoting peace, harmony, and love. The idea of overcoming evil •with good never occurred to men until the gospel was preached. It never has bepn acted on except under the influences of the gospel. On this principle God shows kindness; on this principle the Saviour came, and bled, and died; and oil this principle all Christians should act in treating their enemies, and in bringing a world to the knowledge of the Lord Jesus. If Christians will show benevolence, if they will send forth proofs of love to the enjs of the earth, the evils of the world will be overcome. Nor can the nations bo converted until Christians act on this great and most important principle of tiieir religion, on the largest scale

T ET every soul be subject " unto the higher powers. For

CHAPTER Xlir. 1. Let every soul. Every person. In the seven first verses of this chapter, the apostle discusses the subject of the duty which Christians owe to civil government; a subject which is extremely important, and at the same time exceedingly difficult. There is no >]oubt that he had express reference to the peculiar situation of the Christians at Rome; but the subject was of so much importance that he gives it a general bearing, and states the great principles on which all Christians are to act. The circumstances which made this discussion proper and important were the following: (1.) The Christian religion was designed to extend throughout the world. Yet it contemplated the rearing of a kingdom amid-other kingdoms, an empire amid other empires. Christians professed supreme allegiance to the Lord Jesus Christ; he was their lawgiver, their sovereign, their judge. It became, therefore, a question of great importance and difficulty, -what kind of allegiance they were to render to earthly magistrates. (2.) The kingdoms of the world were then pagan kingdoms. The laws were made by pagans, and were adapted to the prevalence of heathenism. Those kingdoms had been generally founded in conquest, and blood, and oppression. Many of the monarchs were blood-stained warriors; were unprincipled men; and were polluted in their private, and oppressive in their public character. Whether Christians were to acknowledge the laws of such kingdoms and of such men, was a serious question, and one which could not but occur very early. It would occur also very soon, in circumstances that would be very affecting and trying. Soon the hands of these magistrates were to be raised against Christians in the fiery scenes of persecution; and the duty and extent of submission to them became a matter of very serious inquiry 3 A

there * is no power but of God: the powers that be are ^ ordained of God.

(3.) Many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman oppression, and had borne the foreign yoke with great uneasiness. The whole heathen magistracy they regarded as founded in a system of idolatry; as opposed to God and his kingdom; and as abomination in his sight. With these feelings they had become Christians; and it was natural that their former sentiments should exert an influence on them after their conversion. How far they fchould submit, if at all, to heathen magistrates, was a question of deep interest; and there was danger that the Jewish converts might prove to be disorderly and rebellious citizens of the empire. (4.) Nor was the case much different with the Ge?itile converts. They would naturally look with abhorrence on the system of idolatry which they had just forsaken. They would regard all as opposed to God. They w^ould denounce the religion of the pagans as abomination; and as that religion was interwoven with the civil institutions, there was danger also that they might denounce the government altogether, and be regarded as opposed to the laws of the land. (5.) There ivere cases where it was right to resist the laws. This the Christian religion clearly taught; and in cases like these, it was indispensable for Christians to take a stand. When the laws interfered with the rights of conscience; when they commanded the worship of idols, or any moral wrong, then it was their duty to refuse submission. Yet in what cases this was to be done, where the line was to be drawn, was a question of deep importance, and one which was not easily settled. It is quite probable, however, that the main danger was, that the early Christians would err in refusing submission, even when it was proper, rather than in undue conformity to idolatrous rites and ceremonies. (6.) In the chatig'es which were to occur in human governments, it would be an inquiry of deep interest, what part Christians should take, and what submission they should yield to the various laws which might spring up among the nations. The principles on which Christians should act are settled in this chapter. ^ Be subject. Submit. The word denotes that kind of submission which soldiers render to their otlicers. It implies subordination; a willingness to occupy our proper place, to yield to the authority of those over us. The word used here does not designate the extejit of the submission, but merely enjoins it in general. The general principle will be seen to be, that we are to obey in all things which are not contrary to the law of God. ^ The higher po-^ers. The magistracy; the supreme government. It undoubtedly here refers to the Roman magistracy, and has relation not so much to the rulers as to the supreme authority wlxich was established as the constitution of government. Comp. Matt. x. 1; xxviii. 18. T For. The apostle gives a reason why Christians should be subject; and that reason is, that magistrates have received their appointment from God. As Christians, therefore, are to be subject to God, so they are to honour God by honouring the arrangement which he has instituted for the government of mankind. Doubtless, he here intends also to repress the vain curiosity and agitation with which men are prone to inquire into the titles of their rulers; to guard them from the agitations and conflicts of party, and of contentions to estabUsh a favourite on the throne. It might be that those in power had not a proper title to their oHice; that they had secured it, not according to justice, but by oppression; but into that question Christians were ni)t to enter. The governnicnt was established, and they were not to seek to overturn it. 1 JVo power. No oflice; no magistracy; no civil rule. ^ Jiut of God. By God's permission, or appoint- Sienk; by the arrangements of his provi- dence, by which those in office had obtained their power. God often claims and asserts that He sets up one, and puts down another. Ps. Ixxv. 7. Dan. ii. 21; iv. 17. 25. 34, 35. ^ The powers that be. That is, all the civil magistracies that exist; those who have the rule over nations, by whatever means ihey may have obtained it. This is equally true at all times, that the powers that exist, exist by the permission and providence of God. ^ Are ordained of God. This word ordained denotes the ordering or arrangeinent which subsists in a military company, or army. God sets them in order, assigns them their location, changes and directs them as he pleases. This does not mean that he originates or causes the evil dispositions of rulers, but that he directs and controls their appointment, liy this, we are not to infer, (1.) That he approves their conduct; nor, (2.) That what they do is always right; nor, (3.) That it is our duty always to submit to them. Their requirements may be opposed to the law of God, and then we are to obey God rather than man. Acts iv. 19; V. 29. But it is meant that the power is intrusted to them by God: and that he has the authority to remove them when he pleases. If they abuse their power, however, they do it at their peril; and when so abused, the obligation to obey them ceases. That this is the case, is apparent further from the nature of the question which would be likely to arise among the early Christians. It could not be and never was a question, whether they should obey a magistrate when he commanded a thing that was plainly contrary to the law of God. But the question was, whether they should obey a heathen magistrate at all. This question the apostle answers in the alhrinalive, because God had made government necessary, and because it was arranged and ordered by his providence. Probably also the apostle had another object in view. At the lime in which he wrote this epistle, the Koman empire was agitated with civil dissen-

2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that

sions. One emperor followed another in rapid succession. The throne was often seized, not by right, but by crime. Different claimants would rise, and their claims would excite controversy. The object of the apostle was to prevent Christians from entering into those disputes, and from taking an active part in a political controversy. Besides, the throne had been usurped by the reigning emperors, and there was a prevalent disposition to rebel against a tyrannical government. Claudius had been put to death by poison; Caligula in a violent manner; Nero was a tyrant; and amidst these agitations, and crimes, and revolutions, the apostle wished to guard Christians from taking an active part in political affairs.

2. Whosoever therefore resisteth, &.C. That is, they who rise up against g-overnment itself; who seek anarchy and confusion; and who oppose the regular execution of the laws. It is implied, however, that those laws shall not be such as to violate the rights of conscienrfi, or oppose ^b© laws of God. ^ Resisteth the ordinance of God. What God has ordained, or appointed. This means clearly that we are to regard governynent as instituted by God, and as agreeable to his will. Whe7i established, we are not to be agitated about the titles of the rulers; not to enter into angry contentions, or to refuse to submit to them, because we are apprehensive of a defect in their title, or because they may have obtained it by oppression. If the government is established, and if its decisions are not a manifest violation of the laws of God, we are to submit to them. ^ Shall receive to themselves damnation. The word damnation we apply now exclusively to the punishment of hell; to future torments. But this is not necessarily the meaning of the word which is here used (x.ejy.:i). It often simply denotes punishment. Rom. iii. 8. 1 Cor. xi. 29. Gal. v. 1 0. In this place the word implies

3 For rulers are not a terror

guilt or criminality in resisting the ordinance of God, and affirms that the man that does it shall be punished. Whether the apostle means that he shall be punished by God, or by the magistrate, is not quite clear. Probably the latter, however, is intended. Comp. ver. 4. It is also true that such resistance shall be attended with the displeasure of God, and be punished by him. 3. For rollers. The apostle here speaks of rulers in general. It may not be xiniversally true that they are not a terror to good works, for many of them have persecuted the good; but it is generally true that they who are virtuous have nothing to fear from the laws. It is miniver sally true that the design of their appointment by God was, not to injure and oppress the good, but to detect and punish the evil. Magistrates, as such, are not a terror to good works, t Are?iot a terror, &c. Are not appointed to punish the good. Their appointment is not to inspire terror in those who are virtuous and peaceable ritiy.ens. Comp. 1 Tim. i. 9. •J But to the evil. Appointed to detect and punish evil-doers; and therefore an object of terror to them. The design of the apostle here is, evidently, to reconcile Christians to submission to the government, from its utility. It is appointed to protect the good against the evil; to restrain oppression, injustice, and fraud; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happiness, it should be submitted to; and so long as this object is pursued, and obtained, government should receive the countenance and support of Christians. But if it departs from this principle, and becomes the protector of the evil and the oppressor of the good, the case is reversed, and the obligation to its support must cease. 1 Wilt thou not, &c. If you do evil by resisting the laws, and in any other manner, to good works, but to the evil. AVilt thou then not be afraid of the power? do " that which is good, and thou shalt have praise of the same:

4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of

will you not fear the power of the government ] Fear is one of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a magistrate must make use of to restrain men from evil, f I)o that ivhich is good. Be a virtuous and peaceable citizen; abstain from crime, and yield obedience to all the just laws of the land. ^..i7id thou shalt have praise of the same. Comp. I Pet. ii. 14, 15. You shall be unmolested and uninjured, and shall receive the commendation of being peaceable and upright citizens. The prospect of that protection, and even of that reputation, is not an unworthy motive to yield obedience to the laws. Every Christian should desire the reputation of being a man seeking the welfare of his country, and the just execution of the laws.

4. The minister of Gml. The servant of God. He is appointed by God to do his will, and to execute his purposes, t To thee. For your benefit. ^ For good. That is, to protect you in your rights; to vindicate your name, person, or property; and to guard your liberty, and secure to you the results of your industry. The magistrate is not appointed directly to reward men, but they practically furnish a reward by protecting and defending them, and securing to them the interests of justice. T If thou do that, &,c. That is, if any citizen should do evil. ^ Jh' afraid. Fear the just vengeance of the laws. ^ For he beareth not the sxvord in vain. The sword is an instrument of punishment, as well as an emblem of war. Princes were accustomed to wear a sword as an emblem of their authority; and the sword was often used for the purpose of behead- ing, or otherwise punishing the guilty. The meaning of the apostle is, that he does not wear this badge of authority as an unmeaning show, but that it will be used to execute the laws. As this is the design of the power intrusted to him, and as he will exercise his authority, men should be influenced by fear to keep the law, even if there were no better motive, t.i reve7iger^ &c. In ch. xii. 19, vengeance is said to belong to God. Yet he execnteshis vengeance by means of subordinate agents. It belongs to him to take vengeance by direct judgments, by the plague, famine, sickness, or earthquakes; by the appointment of magistrates; or by letting loose the passions of men to prey upon each other. When a magistrate inflicts punishment on the guilty, it is to be regarded as the act of God taking vengeance by him; and on this principle only is it right for a judge to condemn a man to death. It is not because one man has by nature any right over the life of another, or because society has any right collectively which it has not as individuals; but because God gave life, and because he has chosen to take it away when crime is committed by the appointment of magistrates, and not by coming forth himself visibly to execute the laws. Where human laws fail, however, he often takes vengeance into his own hands, and by the plague, or some signal judgments, sweeps the guilty into eternity. T To execute wrath. For an explanation of the word wrath see Notes on ch. i. 18. It denotes here punishment, or the just execution of the laws. It may be remarked that this verse is an incidental proof of the propriety of capital puniahment. The sword was undoubtedly an instrument for this purpose, and the

God, a revenger of God to execute wrath upon him that doeth evil.

5 Wherefore " ye must needs

apostle mentions its use without any remark of disapprobation. He enjoins subjection to those who ivear the sivord, that is, to those who execute the laws by that; and evidently intends to speak of the magistrate tvith the s~uord, or in inflicting capital punishment, as having received the appointment of God. The tendency of society now is not to too sanguinary laws. It is rather to forget that God has doomed the murderer to death; and though humanity should be consulted in the execution of the laws, yet there is no humanity in suffering the murderer to live to infest society, and endanger many lives, in the place of his own, which w'as forfeited to justice. Far better that one murderer should die, than that he should be suffered to live, to imbrue his hands perhaps in the blood of many who are innocent. But the authority of God has settled this question (Gen. ix. 5, 6), and it is neither right nor safe for a community to disregard his solemn decisions. See Blackstone's Commentaries, vol. iv. p. 8. [9,] 5. Wherefore (Jic). The reaso7is why v/e should be subject, which the apostle had given, were two, (1.) Thit government was appointed by Cod. (2.) That violation of the laws vrould necessarily expose to punishment f Fe must needs be. It is necessary (avay- Ki^) to be. This is a word stronger than that which implies meye fitness or propriety. It means that it is a matter of high obligation and of necessity to be subject to the civil ruler, t J\*ot only for wrath. Not only on account of the fear of punishment; or the fact that wrath will be executed on evil doers. ^ For conscience' sake. As a matter of conscience, or of duty to God, because he has appointed it, and made it necessary and proper. A good citizen yields obedience because 2 A 2

be subject, not only for wrath, but also for conscience' sake.

6 For, for this cause pay ye tribute also: for they are God's

it is the will of God; and a Christian makes it a part of his religion to maintain and obey the just laws of the land. See Matt. xxii. 21 Comp. Eccl. viii. 2, " I counsel them to keep the king's commandments, and that in regard of the oath of God.^'

6. For this cause. Because they are appointed by God; for the sake of conscience, and in order to secure the execution of the laws. As they are appointed by God, the tribute which is needful for their support becomes an act of homage to Gou, an act performed in obedience to his will, and acceptable to him. f Tribute also. Not only be subject (ver. o), but pay what may be necessary to support the government. Tribute properly denotes the tax, or annual compensation, which was paid by one province or nation to a superior, as the price cf protection, or as an ackno\rledgment of subjection. The Romsns made all conquered provinces pay this tribute; and it would become a question whether it was right to acknowledge this claim, and submit to it. Especially would this question be agitated by the Jews and by Jewish Christians. But on the principle which the apostle had laid down (ver. 1, 2), it was right to do it, and was demanded by the very purposes of government. In a larger sense, the word tribute means any tax paid on land or personal estate for the support of the government, f For they are God^s ministers. His servants; or they are appointed by him. As the government is his appointment, we should contribute to its support as a matter of conscience, because we thus do honour to the arrangement of God. It may be observed here, also, that the fact that civil rulers are the ministers of God, invests their character with great sacredness, and should impress upon them the duty of seeking to do his will, as well as on others the duty of submitting to them. ^ Attending coiitinually. As they attend to this, and devote their time and talents to it, it is proper that they should receive a suitable support. It becomes then a duty for the people to contribute cheerfully to the necessary expenses of the government. If those taxes should be unjust and oppressive, yet, like other evils, they are to be submitted to, until a remedy can be found in a proper way. 7. Render, therefore, &c. This injunction is often rtpeated in the Bible. See Notes on Matt. xxii. 21. See also Matt. xvii. 2.5—27. 1 Pet. ii. 13—17. Prov. xxiv. 21. It is one of the most lovely and obvious of the dates of religion. Christianity is not designed to break in upon the proper order of society, but rather to establish and con«rm that order. It does not rudely assail existing institutions; but it comes ♦o put them on a proper footing, to diflase a mild and pure influence over all, tnd to secure such an influence in all tl^e relations of life as shall tend best to promote the happiness of man and the welfare of the community. ^ Is due. To whom it properly belongs by the law of the land, and according to the ordinance of God. It is represented here as a matter of debt, as something which is due to the ruler; a fair compensation to him for the service which he renders us by devoting his time and talents to advance ojir interests, and the welfare of the community. As taxes arc a debt, a matter of strict and just obligation, they should be paid as conscientiously and as cheerfully as any other just debts, however contracted. 1 Ciistorn (T«Aic). The word rendered tribute means, as has been remarked, the tax which is paid by a tributary prince or dependent people; also the tax imposed on land or real estate. The word

their dues; tribute to whom tribute is due.; custom to whom custom; fear to whom fear; honour to whom honour.

here translated custom means properly the revenue which is collected on merchandise, either imported or exported. 1 Fear. See ver. 4. We should stand in awe of those who wear the sword, and who are appointed to execute the laws of the land. As the execution of their office is fitted to excite fear, we should render to them that reverence which is appropriate to the execution of their office. It means a solicitous anxiety lest we do any thing to oflfend them. 1 Honour. The dillerence between this and fear is, that this rather denotes reverence, veneration, respect for their names, offices, rank, &c. The former is the fear which arises from the dread of punishment. Religion gives to men all their just titles, recognises their rank and office, and seeks to promote due subordination in a community. It was no part of the work of our Saviour, or of his apostles, to quarrel with the mere titles of men, or to withhold from them the customary tribute of respect and homage. Comp. Acts xxiv. 3; xxvi. 25. Luke i. 3. 1 Pet. ii. 17. In this verse there is summed up the duty which is owed to Magistrates. It consists in rendering to them proper honour; contributing cheerfully and conscientiously to the necessary expenses of the government; and in yielding obedience to the laws. These are made a part of the duty which we owe to God, and should be considered as enjoined by our religion. On the subject discussed in these seven verses, ihe following principles seem to be settled by the authority of the Bible, and are now understood: (I.) That government is essential; and its necessity is recognised by God, and it is arranged by his providence. God has nrvor been the patron of anarchy and disorder. (2.) Civil rulers are dependent on God. He has the entire control over them, and can set them

8 Owe no man any thing, but to love one another: for •

up or put them down when he please. (3.) The authority of God is superior to that of civil rulers. They have no right to make enactments which interfere with his authority. (4.) It is not the business of civil rulers to regulate or control religion. That is a distinct department, with which they have no concern, except to protect it. (5.) The rights of all men are to be preserved. Men are to be allowed to worship God according to the dictates of their ovra conscience, and to be protected in those rights, provided they do not violate the peace and order of the community. (6.) Civil rulers have no right to persecute Christians, or to attempt to secure conformity to their views by force. The conscience cannot be compelled; and in the affairs of religion man must be free.

In view of this subject we may remark, (1.) That the doctrines respecting the rights of civil rulers, and the line which is to be drawn between their powers and the rights of conscience, have been slow to be understood. The struggle has been long; and a thousand persecutions have shown the anxiety of the magistrate to rule the conscience, and to control religion. In pagan countries it has been conceded that the civil ruler had a right to control the religion of the people: church and state there have been one. The same thing was attempted under Christianity. The magistrate still claimed this right, and attempted to enforce it. Christianity resisted the claim, and asserted the independent and original rights of conscience. A conflict ensued, of course, and the magistrate resorted to persecutions, to subdue by force the claims of the new religion and the rights of conscience. Hence the ten fiery and bloody persecutions of the primitive church. The blood of the early Christians flowed like water; thousands and tens of thousands went to the stake, until Christianity triumph-

he that loveth another hath fulfilled the law.

ed, and the right of religion to a free exercise was acknowledged throughout the empire. (2.) It is matter of devout thanksgiving that the subject is now settled, and the principle is now understood. In our own land there exists the happy and bright illustration of the true principle on this great subject. The rights of conscience are regarded, and the laws peacefully obeyed. The civil ruler understands his province; and Christians yield a cheerful and cordial obedience to the laws. The church and state move on in their own spheres, united only in the purpose to make men happy and good; and divided only as they relate to different departments, and contemplate, the one, the rights of civil society, the other, the interests of eternity. Here, every man worships God according to his own views of duty; and at the same time, here is rendered the most cordial and peaceful obedience to the laws of the land. Thanks should be rendered without ceasing to the God of our fathers for the wondrous train of events by which this contest has been conducted to its issue; and for the clear and full understanding which we now have of the different departments pertaining to the church and the state.

8. Owe no man any thing. Be not ill debt to any one. In the previous verse the apostle had been discoursing of the duty which we owe to magistrates. He had particularly enjoined on Christians to pay to them their just dues. From this command to discharge fully this obligation, the transition was natural to the subject of debts in general, and to an injunction not to be indebted to aiiy one. This law is enjoined in this place, (1.) Because it is a part of our duty as good citizens; and, (2.) Because it is a part of that law which teaches us to love our neighbour, and to do no injxiry to him. ver. 10. The interpretation of this command is to be taken with this

9 For this, Thou " shall not commit adultery, Thou shalt uot kill. Thou shall not steal, Thou shall not hear false witness, Thou shall not covet; and if

limitation, that we are not to be indebted to him so as to injure him, or to work ill to him.

This rule, together with the other rules of Christianity, would propose a remedy for all the evils of bad debts in the following manner. (1.) It would teach men to be industrious, and this would commonly prevent the necessity of contracting debts. (2.) It would make them frugal, economical, and handle in their views and manner of life. (3.) It would teach them to bring up their families in habits of industry. The Bible often enjoins that. See Note, eh. xii. 11. Comp. Phil. iv. 8. Prov. xxiv. 30—34. 1 Thess. iv. 11. 2 Thess. iii. 10. Eph. iv. 25. (4.) Religion would produce sober, chastened views of the end of life, of the great design of living; and would take otf the affections from the splendour, gayety, and extravagances which lead often to the contraction of debts. 1 Thess. v. 6. 8. 1 Pet.i. 13; iv. 7. Tit. ii. 12. 1 Pet. iii. 3. 5. 1 Tim. ii. 9. (5.) Religion would put a period to the vices and unlawful desires which now prompt men to contract debts. (6.) It would make them honest in paying them. It would make them conscientious, prompt, friends of truth, and disposed to keep their promises.

% lint to love one another. Love is a debt which can never be discharged. We should feel that we owe this to all men, and though by acts of kindness we may be constantly discharging it, yet we should feel that it can m-vi-r be fully met while there is opportunity to do good. 1 /"'or he that lovrlh^ &c. In what way this is done is stated in ver. 10. The law in relation to our neighbour is there said to be simply that we do no ill to him. l.ovc to him would prompt to no injury. It would there oc any other commandment, it is briefly comprehended in this saying, namely, * Thou shall love thy neighbour as thyself.

seek to do him good, and would thus fullil all the purposes of justice and truth which we owe to him. In order to illustrate this, the apostle, in the next verse, runs over the laws of the ten commandments in relation to our neighbour, and shows that all those laws proceed on the principle that we are to love him, and that love would prompt to them all,

9. For this. This which follows is the sum of the laws. This is to regulate us in our conduct towards our neighbour. The word this here stands opposed to " that'^ in ver. 11. This law of love would prompt us to seek our neighbour's good; that fact, that our salvation is near, would prompt us to be active and faithful in the discharge of all the duties we owe to him. ^ Thon shalt not commit adultery. AH the commands which follow are designed as an illustration of the duty of loving our neighbour. See these commands considered in the Notes on Matt. xix. 18, 19. The apostle has not enumerated all the commands of the second table. He has shown generally what they required. The command to honour our parents he has omitted. The reason might have been that it was not."^o immediately to his purpose when discoursing of luvc to a 7ieiifhl)our — a word which does not immediately suggest the idea of near relatives. The expression, " Thuu shalt not bear false witness," is rejected by the best critics as of doubtful authority, but il <!ois not materially allcct the spirit of the passage. It is wanting in many MSS, and in the Syriac version. ^ //■ thrvf be any other commandment. I 'J'he law respecting parents; or if there I be any duty which does not seem to be i specified by these laws, it is implied in the command to love our neighbour

10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

as ourselves, f It is briefly comprehended. Greek, It may be reduced to this head; or it is summed up in this. 1 In this saying: This word, or command. ^ Thou shalt love, &c. This is found in Lev. xix. 18. See it considered in the Notes on Matt. xix. 1 9. If this command were fulfilled, it would prevent all fraud, injustice, oppression, falsehood, adultery, murder, theft, and covetousness. It is the same as our Saviour's golden rule. And if every man would do to others as he would wish them to do to him, all the design of the law would be at once fulfilled. 10. Love -worketh no ill, &c. Love would seek to do him good; of course it would prevent all dishonesty and crime towards others. It would prompt to justice, truth, and benevolence. If this law were engraven on every man's heart, and practised in his life, what a change would it immediately produce in society. If all men would at once abandon that wliii;h io fitted fo %vor/c ill to others, what an influence would it have on the business and commercial affairs of men. How many plans of fraud and dishonesty would it at once arrest. How many schemes would it crush. It would silence the voice of the slanderer; it would stay the plans of the seducer and the adulterer; it would put an end to cheating, and fraud, and all schemes of dishonest gain. The gambler desires the property of his neighbour without any compensation, and thus works ill to him. The dealer in lotteries desires property for which he has never toiled, and which must be obtained at the expense and loss of others. And there are many employments all whose tendency is to work ill to a neighbour. This is pre-eminently true of the traffic in ardent spirits. It cannot do him good, and the almost uniform result is

11 And that, knowing the time, that now it is high time to awake ° out of sleep; for now

to deprive him of his property, health, reputation, peace, and domestic comfort. He that sells his neighbour liquid fire, knowing what mnst be the result of it, is not pursuing a business which works no ill to him; and love to that neighbour would prompt him to abandon the traffic. See Hab. ii. 15, " Wo unto him that giveth his neighbour drink, that putteth thy bottle to him, and makest him drink also, that thou mayest look on their nakedness." f Therefore, &c. Because love does no harm to another, it is therefore the fulfilling of the law, implying that all that the law requires is to love others. 1 Is the fulfilling. Is the completion, or meets the requirements of the law. The lav/ of God on this head, or in regard to our duty to our neighbour, requires us to do justice towards him, to observe truth, &c. Ml this will be met by Zoa-e; and if men truly loved others, all the demands of the law would be satisfied, t Of the laiv. Of the law of Moses, but particularly the ten commandments.

11. And that. The word " that," in this place, is connected in signification with the word " this" in ver. 9. The meaning may be thus expressed: All the requirements of the law towards our neighbour may be met by two things; one is (ver. 9, 10) by love; the other is (ver, 11 — I'i) by remembering that we are near to eternity; keeping a deep sense of this truth before the mind. This will prompt to a life of honesty, truth, and peace, and contentment, ver, 13. The doctrine in these verses (11 — 14), therefore, is, that a deep convictioii of the nearness of eternity -will prompt to an vpright life in the intercourse of man ivith man. t Kiioiuing the time. Taking a proper estimate of the time. Taking just views of the shortness and the value of lime:

of the design for which it was given, and of the fact that it is, in regard to us, rapidly coming to a close. And still further considering, that the time in which you live is the time of the gospel, a period of light and truth, when you are particularly called on to lead holy lives, and thus to do justly to all. The preinoits time had been a period of ignorance and darkness, when oppression, and falsehood, and sin abounded. This, the time of the gospel, when God had made known to men his will that they should be pure. *{ High time. Greek, " the hour." 1 To awake, &c. This is a beautiful figure. The dawn of day, the approaching light of the morning, is the time to arouse from slumber. In the darkness of night, men sleep. So says the apostle. The world has been sunk in the night of heathenism and sin. At that time it was to be expected that they would sleep the sleep of spiritual death. But now the morning light of the gospel dawns. The sun of righteousness has ariecn. It is time, therefore, for men to cast off the deeds of darkness, and rise to life, and purity, and action. Comp. Acts xvii, 30, 31. The same idea is beautifully presented in I Thess. v. 6 — 8. The meaning is, ' Hitherto we have walked in darkness and in sin. Now wc walk in the light of the gospel. We know our duty. We are sure that the God of light is around us, and is a witness of all we do. We are going soon to meet him, and it becomes us to rouse, and to do those deeds, and those only, which will bear the bright shining of the light of truth, and the scrutiny of him who is " light, and in whom is no darkness at all." ' 1 John i..'). 1.SVff/». Inactivity; insensibility to the doctrines and duties of religion. Men, by nature, are active only in deeds of wickedness. In regard to religion they are insensible, and the slumbers of night are on their eyelids.

12 The night is far spent, the day is at hand: let us • therefore

Sleep is " the kinsman of death," and it is the emblem of the insensibility and stupidity of sinners. The deeper the ignorance and sin, the greater is this insensibility to spiritual things, and to the duties which we owe to God and man. 1! For now is our salvation. The word salvation has been here variously interpreted. Some suppose that by it the apostle refers to the personal reign of Christ on the earth. (Tholuck, and the Germans generally.) Others suppose it refers to deliverance from persecutions. Others, to increased light and knowledge of the gospel, so that they could more clearly discern their duty than when they became believers, {liosenviiiller.) It probably, however, has its usual meaning here, denoting that deliverance from sin and danger which awaits Christians in heaven; and is thus equivalent to the expression, * You are advancing nearer to heaven. You are hastening to the world of glory. Daily we are approaching the kingdom of light; and in prospect of that sinto, T>c uught lo lay aside every sin, and live more and more in preparation for a world of light and glory.* % Than when we believed. I'han when we bega7i to believe. Every day brings us nearer to a world of perfect light.

12. The night. The v/oxA night, \n. the New Testament, is used to denote night literally (Matt. ii. 14, <Slc.); the starry heavens (Rev. viii. 12); and then it denotes a state of ignorance and cj/zHf, and is synonymous with the word darkness, as such deeds are committed commonly in the night. 1 Thess. V. 5. In this place it seems to denote our present imperfect and obscure condition in this world as contrasted with the pure light of heaven. The night, the time of comparative obscurity and sin in which wc live even under the gospel, is far gone in relation to us, I and the pure splendours of heaven are cast off the works of darkness, and let us put " on the armour of light.

13 Let us walk ^ honestly, * as in the day; not in rioting * and drunkenness, not in cham-

at hand. T[ Is far spent. Literally, ' is cut off.' It is becoming short; it is hastening to a close. ^ The day. Tlie full splendours and glory of redemption in heaven. Heaven is often thus represented as a place of pure and splendid day. Rev. xxi. 23. 25; xxii. 5. The times of the gospel are represented as times of light (Isa. Ix. 1, 2. 19, 20, &c.); but the reference here seems to be rather to the still brighter glory and splendour of heaven, as the place of pure, unclouded, and eternal day. ^ Is at harul. Is near; or is drawing near. This is true respecting all Christians. The day is near, or the time when they shall be admitted to heaven is not remote. This is the uniform representation of the New Testament. Heb. X. 25. 1 Pet. iv. 7. James v. 8. Rev. xii. 20. 1 Thess. v. 2—6. Phil. iv. 5. That the apostle did not mean, however, that the end of the world was near, or that the day of judgment would come soon, is clear from his own explanations. See 1 Thess. v. 2—6. Comp. 2 Thess. ii. t Let us therefore. As we are about to enter on the glories of that eternal day, we should be pure and holy. The expectation of it will teach us to seek purity; and a pure life alone will fit us to enter there. Heb. xii. 14. •( Cast off. Lay aside, or put away. ^ The -works of darkness. Dark, wicked deeds, such as are specified in the next verse. They are called works of darkness, because darkness in the Scriptures is an emblem of crime, as well as of ignorance, and because such deeds are commonly committed in the night. 1 Thess. v. 7, " They that be drunken, are drunken in the night.'" Comp. John iii. 20. Eph. v. 11—13. % Let us put on. Let us clothe ourselves with. ^ The armour of light. The word armour {cTrxct) properly means arms, or instruments of war, including the helmet, sword, shield,

&c. Eph. vi. 11 — 17. It is used in the New Testament to denote the aids which the Christian has, or the means of defence in his warfare, where he is represented as a soldier contending with his foes, and includes truth, righteousness, faith, hope, &c. as the instruments by which he is to gain his victories. In 2 Cor. vi. 7, it is called " the armour of righteousness on the right hand and on the left." It is called armour of light, because it is not to accomplish any deeds of darkness or of crime; it is appropriate to one who is pure, and who is seeking a pure and noble object. Christians are represented as the children of light. 1 Thess. V. 5. Note, Luke xvi. 8. By the armour of light, therefore, the apostle means those graces which stand opposed to the deeds of darkness (ver. 13); those graces of faith, hope, humility, &c. which shall be appropriate to those who are the children of the day, and which shall be their defence in their struggles with their spiritual foes. See the description in full in Eph. vii. 11—17.

13. Let us -walk. To ivalk is an expression denoting to live; let us live, or conduct, &c. t Honestly. The word here used means rather in a decent or becoming manner; in a manner appropriate to those who are the children of light. 1 Jls in the day. As if all our actions were seen and known. Men by day, or in open light, live decently; their foul and wicked deeds are done in the night The apostle exhorts Christians to live as if all their conduct were seen, and they had nothing which they wished to conceal. \ In rioting. Revelling; denoting the licentious conduct, the noisy and obstreperous mirth, the scenes of disorder and sensuality, which attend luxurious living. \ Drunkenness. Rioting and drunkenness constitute i)iQ first class of sins from which

14 But put * ye on the Lord

Jesus Christ, and make <^ not provision for the flesh, to fulJU the lusts thereof.

he would keep them. It is scarcely necessary to add that these were common crimes among the heathen. ^ In chambering. " Lewd, immodest behaviour." ( Webster.) The Greek word includes illicit indulgences of all kinds, adultery, 6cc. The words chambering and wantonness constitute the second class of crimes from which the apostle exhorts Christians to abstain. That these were common crimes among the heathen, it is not necessary to say. See Notes to Rom. i.; also Eph. v. 12. It is not possible, nor would it be proper, to describe the scenes of licentious indulgence of which all pagans are guilty. As Christians were to be a peculiar people, therefore, the apostle enjoins on them purity and holiness of life. •][ jYot in strife. Strife and envying are the third class of sins from which the apostle exhorts them. The word strife

" having put on or clothed themselves with Tarquin;" i. e. they imitated the example and morals of Tarquin. So Lucian says, '* having put on Pythagoras;" having received him as a teacher and guide. So the Greek writers speak of putting on Plato, Socrates, &c. meaning to take them as instructers, to follow them as disciples. (See Schleusner.) Thus to put on the Lord Jesus means to take him as a pattern and guide, to imitate his example, to obey his precepts, to become like him, &c. In all respects the Lord Jesus was unlike what had been specified in the previous verse. He was temperate, chaste, pure, peaceable, and meek; and to put him on was to imitate him in these respects. Heb. iv. 15; vii. 26. 1 Pet. ii. 22. Isa. liii. 9. 1 John iii. 5. ^ And make not provision. The word provision here is that which is used to means contention, disputes, litigatioiis. denote prorndent care, or preparation

The exhortation is that they should live in peace, t Fmvying. Greek, Zeal. It denotes any intense, vehement, /tTvid passion. It is not improperly rendered here by envying. These vices are properly introduced in connexion with the other.s. They usually accompany each other. Quarrels and contentions come out of scenes of drunkenness and debauchery. But for such scenes, there would be little contention, and the world would be comparatively at peace.

14. But put ye on. Comp. Gal. iii. 17. The word rendered "put ye on" is the same used in ver. 12, and is commonly employed in reference to clothing or apparel. The phrase to put on a person, which seems a harsh expres- for future wants. It means that wc should not make it an object to gratify our lusts, or study to do this by laying up any thing beforehand with reference to this design. H For the flesh. The word flesh is used here evidently to denote the corrupt propensities of the body, or those which he had specified in ver. 13. ^I To fulfil the lusts thereof. With reference to its corrupt desires. The gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness, they made it their great object of study to multiply and prolong the means of licentious indulgence. In respect to this. Christians were to be a separate people, and to show that they were inlluenced by a higher and purer desire than this sion in our language, was one not un- I grovelling propensity to minister to sen- frequently used by Greek writers, and means to imbibe his principles, to imitate his example, to copy his spirit, to become like hira. Thus in Dionysius Halicarnassus the expression occurs, sual gratification. It is right, it is a Christian duty to labour to make provision for all the real wants of life. But tlie real wants are few; and with a heart disposed to be pure and temperate, the

TJIM that is weak in the faith receive ye, but * not to doubtful disputations.

necessary wants of life are easily satisfied; and the mind may be devoted to higher and purer purposes.

The xivth chapter is designed to settle some difficult and delicate questions that could not but arise between the Jews and Gentiles respecting food and the observance of particular days, rites, &c. The occasions of these questions were these; The converts to Christianity were from both Jews and Gentiles. There were many Jews in Rome; and it is probable that no small part of the church was composed of them. The "Nevf Testament every where shows

2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

we have no right to judge another man in this case, for he is the servant of God. ver. 3, 4. (2.) That whatever course is taken in these questions, it is done conscientiously, and with a desire to glorify God. In such a case there should be kindness and charity, ver. 6, &.C. (3.) That we must stand at the judgment-seat of Christ, and give an account there; and that ive, therefore, should not usurp the office of judging. ver. 10 — 13. (4.) That there is really nothing unclean of itself, ver. 14. (5.) That religion consisted in more important matters than such questions, ver. 17, 18. (6.) That we should follow that they were disposed to bind the j after the things of peace, &c. ver. 19 — Gentile converts to their own custo»is,! 23. The principles of this chapter are and to insist on the observance of the j applicable to all similar cases of differpeculiar laws of Moses. See Acts xv. | ence of opinion about rites and cere- 1, 2, &c. Gal. ii. 3, 4. The subjects on! monies, and unessential doctrines of rewhich questions of this kind would be ligion; and we shall see that if they agitated were, circumcision, days of ^ were honestly applied, they would setfasting, the distinction of meats, &c.! tie no small part of the controversies in A part of these only are discussed in | the religious world, this chapter. The views of the apostle j 1. Him that is -weak. The design in regard to circumcision had been! here is to induce Christians to receive stated in ch. iii. and iv. In this chap- to their fellowship those who had scruter he notices the disputes which would ' pies about the propriety of certain be likely to arise on the following sub- ' things, or that might have peculiar jects: (1.) The use oi meat, evidently prejudices and feelings as the result of referring to the question whether it was education or former habits of belief, lawful to eat the meat that was offered The apostle, therefore, begins by adin sacrilice to idols, ver. 2. (2.) The mitting that such an one may be ii-eak, distinctions and observances of the days i. e. not fully established, or not with of Jewish fastings, &c. ver. 5,6. (3.) The so clear and enlarged views about laws observed by the Jews in relation Christian liberty as others might have, to animals as clean or unclean, ver. 14. 1 t In the faith. In believing. This It is probable that these are mere s/><?-; does not refer to savrng faith in cimeiis adduced by the apostle to settle ' Christ, for he might have that; but to principles of conduct in regard to the \ belief in regard to the things -which the Gentiles, and to show to each party ] apostle specifies, ox which would come how they ought to act in all such ques- into controversy. Young converts have tions. j often a peculiar delicacy or sensitive-

The apostle's design here is to allay ness about the lawfulness of many all these contentions by producing peace, ' things in relation to which, older Chriskindness, charity. This he does by the tians may be more fully established, following considerations, viz. (1.) That To produce peace, there must be kind- 2 B ness, tenderness, and faithful teaching; not denunciation, or harshness, on one side or the other. ^ Receive ye. Admit to your society or fellowship; receive him kindly, not meet with a cold and harsh repulse. Comp. ch. xv. 7. 1 j\'ot to doubtful disputatious. The plain meaning of this is, ' Do not admit him to your society for the purpose of debating the matter in an angry and harsh manner; of repelling him by denunciation; and thus, by the?iutural reaction of such a course, confirming him in his doubts.' Or, " do not deal with him in such a manner as shall have a tendency to increase his scruples about meats, days, &c." (Stuart.) The leading idea here — which all Christians should remember — is, that a harsh and angry denunciation of a man in relation to things not morally wrong, but where he may have honest scru- }>les, will only tend to confirm him more and more in his doubts. To denounce and abuse him will be to confirm him. To receive him afleclionately, to admit him to fellowship with us, to talk freely and kindly wilh him, to do him good, will have a far greater tendency to overcome his scruples. In questions which now occur about modes of dress, about measicrcs and means of promoting revivals, and about rites and ceremonies, this is by far the wisest course, if we wish to overcome the scruples of a brother, and to induce him to think as we do. — Greek, ' Unto doubts or fluctuations of opinions or reasonings.' Various senses have been given to the words, but the above probably expresses the true meaning.

2. For one believeth. This was the case with the Gentiles in general, who had none of the scruples of the Jew about the propriety of eating certain kinds of meal. Many of the converts who had been Jews might also have had the same view — as the apostle Paul evidently had — wbile the great muss of Jewish converts might have cherished these scruples. \ Jlny eat all tilings. That is, he will not be restrained by any scruples about thu lawfulness of certain meats, &.c. H Anotlier wJio is

•weak. There is reference here, doubtless, to the Jewish convert. The apostle admits that he was -weah, i. e. not fully established in the views of Christian liberty. The question with the Jew doubtless was, whether it was lawful to eat the meat which was offered in sacrifice to idols. In those sacrifices a part only of the animal was offered, and the remainder was eaten by the worshippers, or offered for sale in the market like other meat. It became arn. inquiry whether it was lawful to eat this meat; and the question in the mind of a Jew would arise from the express command of his law. Ex. xxxiv. 15. This question the apostle discussed and settled in 1 Cor. x. 20 — 32, which see. In that place the general principle is laid down, that it was lawful to partake of that meat as a man would of any other, unless it loas expressly pointed out to him as having been sacrificed to idols, and tniless his partaking of it -ivould be considered as countenancing the idolaters in their worship, ver. 28. But with this principle many Jewish converts might not have been acquainted; or what is quite as probable, they might not have been disposed to admit its propriety. ^ Eateth lierbs. Herbs or vegetables only; does not partake of meat at all, (or fear of eating that, inadvertently, which hail been offered to idols. The Romans abounded in sacrifices to idols; and it would not be easy to be certain that meat which was ollered in the market, or on the table of a friend, had not been offered in this manner. To avoid the possibility of partaking of it, even ignorantly, tliey chose to eat no meat at all. The scruples of the Jews on the subject might have arisen in part from the fact that sins of ignorance among them subjected them to certain penalties. Lev, iv. 2, 3, &c. v. 15. Num. XV. 21. 27 — 29. Josephus says (Life, § 3) that in his time there were certain priests of his acquaintance who " sujh ported themselves with figs and nuts." These priests had been sent to Kome to be tried on some charge before Caesar; and it is probable that they al>-

3 Let not him that eateth despise him. that eateth not; and let not him which eateth

stained from meat because it might have been offered to idols. It is expressly declared of Daniel when in Babylon, that he lived on pulse and water, that he might not " defile himself with the portion of the king's meat, nor with the wine which he drank/' Dan. i. 8—16,

3. Let not him that eateth. That is, he who has no scruples about eating meat, Sec, who is not restrained by the law of the Jews respecting the clean and unclean, or by the fact that meat may have been oftered to idols, t ^^- spise him. Hold him in contempt, as being unnecessarily scrupulous, &c. The word despise here is happily chosen. The Gentile would be very likely to despise the Jew as being restrained by foolish scruples and mere distinctions in matters of no importance. ^ Him that eateth not. Him that is restrained by scruples of conscience, and that will eat only vegetables, ver. 2. The reference here is doubtless to the.Tew. \ Judge him. To jiidgf: here has the force of condemn. This word also is very happily chosen. The Jew would not be so likely to despise the Gentile for what he did as to judge or condemn him. He would deem it too serious a matter for contempt. He would regard it as a violation of the law of God, and would be likely to assume the right of judging his brother, and pronouncing him guilty. The apostle here has happily met the whole case in all disputes about rites, and dress, and scruples in religious matters that are not essential. One party commonly despises the other us being needlessly and foolishly scrupulous; and the other makes it a matter of conscieiice, too serious for ridicule and contempt; and a matter, to neglect which, is, in their view, deserving of condemnation. The true direction to be given in such a case is, to the one party, not to treat the scruples

not judge him that eateth; for God hath received him,

4 Who " art thou that judgest

of the other with derision and contempt, but with tenderness and indulgence, liet him have his way in it. If he can be reasoned out of it, it is well; but to attempt to larigh him out of it is unkind, and will tend only to confirm him in his views. And to the other party, it should be said they have no right to judge or condemn another. If I cannot see that the Bible requires a particular cut to my coat, or makes it my duty to observe a particular festival, he has no right to judge me harshly, or to suppose that I am to be rejected and condemned for it. He has a right to his opinion; and while I do not despise him, he has no right to judge me. This is the foundation of true charity; and if this simple rule had been followed, how much strife, and even bloodshed, would it have spared in the church. Most of the contentions among Christians have been on subjects of this nature. Agreeing substantially in the doctrines of the Bible, they have been split up into sects on subjects jast about as important as those which the apostle discusses in this chapter. ^ For God hath received him. This is the same word that is translated " receive" in ver. 1. It means here that God hath received him kindly; or has acknowledged him as his own friend; or he is a true Christian. These scruples, on the one side or the other, are not inconsistent with true piety; and as God has acknowledged him as his, notwithstanding his opinions on these subjects, so Tve also ought to recognise him as a Christian brother. Other denominations, though they may differ from us on some subjects, may give evidence that they are recognised by God as his; and where there is this evidence, we should neither despise nor judge them. 4. JVho art thou, &c. That is, who gave you this right to sit in judgment on otiiers. Corap. Luke xii. 14. There is reference here particularly to the

another man's servant? to his own master he standeth or falleth. Yea, he shall be holden

Jew, who on account of his ancient privileges, and because he had the law of God, would assume the prerogative oi judging' in the case, and insist on conformity to his own views. See Acts XV. The doctrine of this epistle is uniformly, that the Jew had no such privilege, but that in regard to salvation he was on the same level with the Gentile. ^ That judgestf &c. Comp. James iv. 12. This is a principle of common sense and common propriety. It is not ours to sit in judgment on the servant of another man. He has the control over him; and if he chooses to forbid his doing any thing, or to allow him to do any thing, it pertains to his affairs, not ours. To attempt to control him, is to intermeddle improperly, and to become a " busy-body in other men's matters." 1 Pet. iv. 15. Thus Christians are the servants of God; they are answerable to him; and ive have no right to usurp his place, and to act as if we were " lords over his heritage." 1 Pet. v. 3. ^ To his oivn master. The servant is responsible to his master only. So it is with the Christian in regard to God. \ He standeth or falleth. He shall be approved or condemned. If his conduct is such as pleases his master, he shall be approved; if not, he will be condemned. \ Yea, he shall be holdeii up. This is spoken of the Christian only. In relation to the servant, he might stand or fall; he might be approved or condemned. The master had no power to keep him in a way of obetlience, except by the hope of reward, or the fear of punishment. But it was not so in regard to the Christian, The Jew who who was disposed to condemn the Gentile might say, that ho admitted the general principle which the apostlo had stated about the servant; that it was just what he was saying, that he might fall, and bo condemned. Hut no, says the apostio, this does not follow, in re-

iip: for God * is able to make him stand.

lation to the Christian. He shall not fall. God has power to make him stand; to hold him; to keep him from error, and from condemnation, and he shall be holden up. He shall not be suffered to fall into condemnation, for it is the purpose of God to keep him. Comp, Ps. i. 5. This is one of the incidental but striking evidences that the apostle believed that all Christians should be kept by the power of God through faith unto salvation. ^ Is able. See John x. 29. Though a master cannot exert such an influence over a servant as to secure his obedience, yet God has this power over his people, and will preserve them in a path of obedience.

5. One ma7i esteemeth. Gr. judgeth (k^ivu). The word is here properly translated esteemeth. Comp, Acts xiii. 40; xvi, 15, The word originally has the idea of separating, and then discerning, in the act of judging. The expression means that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was the case with the Jews uniformly, who regarded the days of their festivals, and fasts, and Sabbaths as peculiarly sacred, and who would retain, to no inconsiderable degrce, their former views, even after they became converted to Christianity. T Another esteemeth. That is, the Gentile Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacredness. The appointment of those days had a special reference to the Jews. They wore designed to keep them as a separate people, and to prepare the nation for the reality, of which their riteu were but the shadow. When the Messiah came, the pas-sover, the feast of tabernacles, and the other peculiar feblivals of the Jews of course

day above another: another esteemeth every day alike. Let

vanished, and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile converts. See this subject discussed in the second chapter of the epistle to the Galatians. t Every day alike. The word " alike" is not in the original, and it may convey an idea which the apostle did not design. The passage means that he regards every day as consecrated to the Lord. ver. 6. The question has been agitated whether the apostle intends in this to include the Christian Sabbath. Does he mean to say that it is a matter of indifference whether this day be observed, or whether it be devoted to ordinary business or amusements \ This is a very important question in regard to the Lord's day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations. (I.) The discussion had reference only to the peculiar customs of the Je-ws, to the rites and practices which they would attempt to impose on the Gentiles, and not to any questions which might arise among Christians as Christians. The inquiry pertained to meats, and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, &c.; and there is no more propriety in supposing that the subject of the Lord's day is introduced here than that he advances principles respecting baptism and the Lord's supper. (2.) The Lord^s day was doubtless observed by all Christians, whether converted from Jews or Gentiles. See 1 Cor. xvi. 2. Acts XX. 7. Rev. i. 10. Comp. Notes on John xx. 26. The propriety of observing that day does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts. (3.) It is expressly 2 B 2

every man be fully * persuaded in his own mind.

said that those who did not regard the day regarded it as not to God, or to honour God. ver. 6. They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath 1 Is their design ever to promote his honour, and to advance in the knowledge of him, by neglecting his holy day "? Who knows not that the Christian Sabbath has never been neglected or profaned by any design to glorify the Lord Jesus, or to promote his kingdom? It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be tilled with a sincere desire to hononr the Lord Jesus, and the Christian Sabbath will be reverenced, and devoted to the purposes of piety. And if any man is disposed to plead this passage as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it Just as it is, i. e. let him neglect the Sabbath from a conscientious desire to honour Jesus Christ. Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker. ^ Let every man, &c. That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to examine them for himself, and act accordingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were morally wrong, but to ceremonial observances. If the /ew esteemed it wrong to eat meat, he was to abstain from it; if the Gentile esteemed it right, he was to act accordingly. The word " be fidly persuaded^' denotes the highest conviction, not a matter of opinion or prejudice, but a matter on which the mind is made up by examination. See Rom. iv. 21. 2 Tim. iv, 5. This is the general principle on which Christians are called to

6 He that * regardeth the day, regardeth if unto the Lord: and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord; for he giveth God

act in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be promoted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to bo reproached or opposed in iheir celebration. Nor are they to at- *tmpt to impose them on others as a DiTtter of conscience, or to reproach others because they do not observe them.

6. Jle that regardeth. Greek, Thinketh of; or pays attention to; that is, he that observes it as a festival, or as holy time. ^ The day. Any of the days under discussion; the days that the Jews kept as religious occasions, t Regardeth it unto the Lord. Regards it as holy, or as set apart to the service of God. He believes that he is required by God to keep it, i. e. that the laws of Moses in regard to Buch days are binding on him. 1 He that regardeth not the day. Or who does not observe such disflnctions of days as are demanded in the laws of Moses. H To the Lord, &c. That is, he does not believe that God requires such an observance. 1 He that eateth. The Gentile Christian, who freely eats all kinds of meat. v. 2. T Eateth to the Lord. Because he believes that God does not forbid it; and because he desires, in doing it, to glorify God. 1 Cor. x. 31. To eat to the Lord, in this case, is to do it believing that Buch is his will. In all other cases, it is to do it feeling that we receive our food from him; ri'ndering thanks for his goodness, and desirous of being strengthened that we may do his commands. ^ J/e gi-rt-th Cod thanks. This is an incidental proof

thanks: and he that eateth not, to the Lord lie eateth not; and giveth God thanks.

7 For » none of us liveth to himself, and no man dieth to himself.

that it is our duty to give God thanks at our meals for our food. It shows that it was the practice of the early Christians, and has the commendation of the apostle. It was, also, uniformly done by the Jews, and by the Lord Jesus. Matt. xiv. 19; xxvi. 2fi. Mark vi. 41; xiv. 22. Luke ix. IG; xxiv. 30. 1 To the Lord he eateth not. He abstains from eating because he believes that God requires him to do it, and with a desire to obey and honour him. «| Jnd giveth God thanks. That is, the Jew thanked God for the law, and for the favour he had bestowed on him in giving him more light than he had the Gentiles. For this privilege they valued themselves highly, and this feeling, no doubt, the converted Jews would continue to retain; deeming themselves as specially favoured in having a peculiar acquaintance with the law of God.

7. For noj,e of vs, &.c. Whether by nature Jews or Gentiles. In the great principles of religion we are now united. Where there was evidence of a sincere desire to do the will of God there should be charitable feeling, though there wa^ diiTerencc of opinion and judgment in many smaller matters. The meaning of the expression is, that no Christian lives to gratify his own inclinations or appetites. He makes it his great aim to do the will of (iod; to subordinate all his desires to his law and gospel; and though, therefore, ono should eat (lesh, and should feel at liberty to devote to common employments time that another deemed sacred, yet it should not be uncharitably set down as a desire to indulge his sensual appetiU's, or to become rich. Another motive may be supposed, an<l where there is not positive proof to the con-

8 For whether we live, we live unto the Lord: and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's.

trary, shoiild be supposed. See the beautiful illustration of this in 1 Cor. xiii. 4 — 8. To live to ourselves is to make it the great object to become rich or honoured, or to indulge in the ease, comfort, and pleasures of life. These are the aim of all men but Christians; and in nothing else do Christians more differ from the world than in this. See 1 Pet. iv. 1, 2. 2 Cor. v. 15. 1 Cor. vi. 19, 20. Matt. x. 38; xvi, 24. Mark viii..34; x. 21. Luke ix. 23. On no point does it become Christians more to examine themselves than on this. To live to 021 r selves is an evidence that we are strangers to piety. And if it be the great motive of our lives to live at ease (Amos vi. 1) — to gratify the flesh, to gain property, or to be distinguished in places of fashion and amusement — it is evidence that we know nothing of the power of that gospel which teaches us to deny ourselves, and take up our cross daily, f JVo man. No one, the same Greek word (cvSii;) which is used in the former part of the verse. The word is used only in reference to Christians here, and makes no affirmation about other men. f Dieth to himself. See ver. 8. This expression is used to denote the U7ii' versalify or the totality with which Christians belong to God. Everything is done and suffered with reference to his will. In our conduct, in our property, in our trials, in our death, we are his; to be disposed of as he shall please. In the grave, and in the future world, we shall be equally his. As this is the great principle on which all Christians live and act, we should be kind and tender towards them, though in some respects they differ from us.

8. For -cvhether ive live. As long as we live. ^ We live unto the Lord. We live to do his will, and to promote his glory. This is the grand purpose of the life of the Christian. Other men

9 For « to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

live to gratify themselves; the Christian to do those things which the Lord requires. By the Lord here the apostle evidently intends the Lord Jesus, as it is evident from ver. 9; and the truth taught here is, that it is the leading and grand purpose of the Christian to do honour to the Saviour. It is this which constitutes his peculiar character, and which distinguishes him from other men. ^ Whether ive die. In the dying state, or in the state of the dead; in the future world. We are nowhere our own. In all conditions we are his, and bound to do his will. The connexion of this declaration with the argument is this: — Since we belong to another in every state, and are bound to do his will, we have no right to assume the prerogative of sitting in judgment on another. We are subjects, and are bound to do the will of Christ AH other Christians are subjects in like manner, and are answerable, not to us, but directly to the Lord Jesus, and should have the same liberty of conscience that we have. The passage proves also that the soul does not cease to be conscious at death. We are still the Lord's; his even when the body is in the grave; and his in all the future world. See ver. 9.

9. For to this end. For this purpose or design. The apostle does not say that this was the 07ily design of his death, but that it was a main purpose, or an object which he had distinctly in view. This declaration is introduced in order to confirm what he had said in the previous verse that in all circumstances we are the Lord's. This he shows by the fact that Jesus died in order that we might be his. ^ And rose. This expression is rejected by most modern critics. It is wanting in manymanuscripts, and has been probably introduced in the text from the margin. ^ And revived. There is also a varia- lion in the Greek in this place, but not so great as to change the sense materially. It refers to his resurrection, and means that he was restored to life in order that he might exercise dominion over the dead and the living. 1 That he viight be Lord. Greek, That he might ride over. The Greek word used here implies the idea of his being proprietor or owner as well as ruler. It means that he might exercise entire dominion over all, as the sovereign Lawgiver and Lord. ^ Both of the dead. That is, of those who are deceased, or who have gone to another state of existence. This passage proves that those who die are not annihilated; that they do not cease to be conscious; and that they still are under the dominion of the Mediator. Though their bodies moulder in the grave, yet the spirit lives, and is under his control. And though the body dies and returns to its native dust, yet the Lord Jesus is still its Sovereign, and shall raise it up again.

It gives an additional sacredness to the grave when we reflect that the tomb is under the watchful care of the Redeemer. Safe in his hands, the body may sink to its native dust with the assurance that in his own time he will again call it forth, with renovated and immortal powers, to be for ever subject to his will. With this view, we can leave our friends with confidence in his hands when they die, and yield our own bodies cheerfully to the dust when he shall call our spirits hence. But it is not only over tlie body that his dominion is established. This passage proves that the de[)artcd souls of tho saints are still subject to bini. ('omp. Matt. xxii.:i2. Murk xii. 27. He not only has dominion over those spiritK, but he is their protector and Lord. They are safe under his universal dominion. And it does much to alleviute the pains of separation from pious, beloved friends, to reflect that they depart still to love and serve the same Saviour in perfect purity, and unvexed by infirmity and sin. Why should we wish to recall them from his perfect love in the heavens to the poor and imperfect service which they would render if in the land of the living 1 ^ And living. To the redeemed, while they remain in this life. He died to purchase them to himself, that they might become his obedient subjects; and they are bound to yield obedience by all the sacredness and value of the price which he paid, even his own precious blood. Comp. 1 Cor. vi. 20, " For ye are bought with a price; therefore glorify God in your body and in your spirit, which are God's." vii. 23. Rev. xiv. 4 (Greek, bought). \ Pet. ii. 9 (fjixeek, purchased). If it be asked how this dominion over the dead and the living is connected with the death and resurrection of the Lord Jesus, we may reply, (1.) That it is secured over Christians from the fact that they are purchased or ransomed by his precious blood; and that they are bound by this sacred consideration to live to him. This obhgation every Christian feels (1 Pet. i. 18), and its force is continually resting on him. It was by the love of Christ that he was ever brought to love God at all; and his deepest and tenderest obligations to live to him arise from this source. 2 Cor. v. 14, 15. (2.) Jesus, by his death and resurrection, established a dominion over the grave. He destroyed him that had the power of death (Heb. ii. 14), and triumphed over him. Col. ii. 15. Satan is a humbled foe; and his sceptre over the grave is wrested from his hands. When Jesus rose, in spite of all the power of Satan and of men, he burst the bands of death, and made an invasion on the dominions of thedi-id, and showed that he had power to control all. (3.) This dominion of the Lord Jesus is felt by the spirits on high. 'I'hey are subject to hitn because he redeemed them. Rev. v. 9, (4.) It is often revealed in tiie Scriptures that dominion was to be given to the Lord Jesus as the reward of his suflerin^ and death. See Note to John xvii. 2,

10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of Christ.

4, 5; V. 26—29. Phil. ii. 5—11. Eph. i. 20, 21. Heb. ii. 9, 10; xii. 2. The extent of his dominion as mediator is affirmed, in this place, only to be over the dead and the living; that is, over the human race. Other passages of the Scripture, however, seem to imply that it extends over all worlds.

10. £iit xvhy, &c. Since we are all subjects and servants alike, and must all stand at the same tribunal, what right have we to sit in judgment on others? ^ Thou judge. Thou who art a Jewish convert, why dost thou attempt to arraign the Gentile disciple, as if he had violated a law of God? Comp. ver. 3. t Thy brother. God has recognised him as his friend (ver. 3), and he should be regarded by thee as a brother in the same family. ^ Or •why dost thou set at iioxight. Despise (ver. 3); why dost thou, who art a Gentile convert, despise the Jewish disciple as being unnecessarily scrupulous and superstitious] ^ Thy brother. The Jewish convert is now a brother; and all the contempt which you Gentiles once cherished for the Jew should cease, from the fact that he is now a Christian. Nothing will do so much, on the one hand, to prevent a censorious disposition, and on the other, to prevent contempt for those who are in a different rank in life, as to remember that they are Christians, bought with the same blood, and going to the same heaven as ourselves. % We must all stand, &c. That is, we must all be tried alike at the same tribunal; we must answer for our conduct, not to our fellow men, but to Christ; and it does not become us to sii in judgment on each other.

11. For it is -written. Thia passage is recorded in Isa. xlv. 23. It is not quoted literally, but the sense is preserved. In Isaiah there can be no doubt

11 For it is written, " >^s 1 live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

that it refers to Jehovah. The speaker expressly calls himself Jehovah, the name which is appropriate to God alone, and which is never applied to a creature, ver. 18. 21. 24, 25. In the place before us, the words are applied by Paul expressly to Christ. Comp. ver. 10. This mode of quotation is a strong incidental proof that the apostle regarded the Lord Jesus as divine. On no other principle could he have made these quotations. ^ As I live. The Hebrew is, " I have sworn by myself." One expression is equivalent to the other. An oath of God is often expre^ised by the phrase "as I live." Num. xiv. 21. Isa. xlix. 18. Ezek. v. W.;. xiv. 16, &c. t Saith the Lord. These words are not in the Hebrew text, but are added by the apostle to show that tl^e passage quoted was spoken I<y the jord, the Messiah. Compare Isa. xl\, 18. 22. % Every knee shall bow:-o me. To bow the knee is an act expressing homage, submission, or adoration. It means that every person shall acknowledge him as God, and admit his right to universal dominion. The passage in Isaiah refers particularly to the homage which his ovn people should render to him; or rather, it means that all who are saved shall acknowledge him as their God and Saviour. The original reference was not to all men, but only to those who should be saved. Isa. xlv. 17. 21, 22. 24. In this sense the apostle uses it; not as denoting that all men should confess to God, but that all Christians, whether Jewish or Gentile converts, should alike give account to Him. They should all bow before their common God, and acknowledge his dominion over them. The passage originally did not refer particularly to the day of judgment, but expressed the truth that all believers should acknowledge his dominion. It is as applicable,