5 For Moses (Lev. xviii. 5.) describeth the righteousness which is by the law, That the man who doth these things shall live' in them. 6 But the righteousness by faith thus speaketh,' (Deut. xxx. 12-14.), Say not in thine heart, who shall ascend into heaven? that is, to bring down Christ.2 7 Or who shall descend into the deep? that is, to bring again Christ (w, 157.) from among the dead. 8 But what does it say? (ro gua, 60.) The matter is nigh thee, in thy mouth, and in thy heart: that is, the matter of faith which we preach IS NIGH THEE. 9 That if thou wilt confess with thy mouth the Lord Jesus, and wilt believe with thine heart that God hath raised him from the dead,2 thou shalt be saved.3 10 For with the heart (Teras es fixasov) we believe unto righteousness, and with the mouth we confess unto salvation.2 the law 5 For Moses thus describeth the righteousness which is by the law, That the man who doth its statutes shall live by them. Now, that kind of righteousness being impossible, the law obliges all to have recourse to Christ for righteousness; ver. 4. 6 But the gospel, which enjoins the righteousness which is by faith, to shew that it is attainable, thus speaketh, Say not in thine heart, who shall ascend into heaven? that is, to bring down Christ to take possession of the kingdom, as if that were necessary to one's believing on him. 7 Or who shall descend into the deep? that is, to bring again Christ from among the dead, raised to life, as if the crucifixion of Jesus had proved him an impostor. 8 But what does it say farther? why this, The matter required of thee by the gospel is nigh thee, and hath its seat in thy mouth, and in thy heart: that is, the matter of faith which we preach, as the righteousness appointed by God, is nigh thee; is easily understood and attained. 9 For we preach, that if, notwithstanding the danger accompanying it, thou wilt before the world confess with thy mouth the Lord Jesus, as the seed in whom all nations are blessed, and, as the ground of that confession, wilt sincerely believe that God hath raised him from the dead, thou shalt be saved. 10 For with the heart we believe, so as to attain righteousness, and with the mouth we confess our belief in Christ, so as to have in ourselves a strong assurance of salvation. both because Tλs is used in that sense, Luke xxii. 37. 'These things which are predicted of me (95 %) are fulfilled ;' and because in giving an account of what our Lord said when he expired, the evangelist John, chap. xix. 30. uses the derivative word in that sense (TTX5*, sup. avra), 'All things are accomplished.' Beza thinks, that as the law was designed to justify them who obeyed it perfectly, Christ may be called the end of the law, because by his death he hath procured that justification for sinners through faith, which the law proposed to bestow through works. But in my opinion, the end of the law' is neither of these, but the end or purpose for which the law was given, namely, to lead the Jews to believe in Christ. Accordingly, its types were intended to preserve among the Jews the expectation of that atonement for sin which Christ was to make by his death, and its curse, to make them sensible that they could not be justified by obeying the law, but must come to Christ for righteousness, that is, to the gospel concerning Christ which was preached to Abraham in the covenant made with him, Gal. iii. 8. Hence the law is called, 'a pedagogue to bring the Jews to Christ,' Gal. iii. 24. Ver. 5. The inan who doth these things shall live in them.]-This is taken from Lev. xviii. 5. and is generally thought to be a promise of eternal life to those who obeyed the law of Moses perfectly. But any one who reads that chapter throughout will be sensible, that though the doing of these things' means a perfect obedience to the whole law, and more especially to the statutes and judgments written in that chapter, the life promised to the Israelites, as a reward of that general obedience, is only their living long and happily as a nation in Canaan. See Lev. xviii. 26-29. Ver. 6.-1. But the righteousness which is by faith thus speaketh.] -Here the apostle personifies the gospel, and makes it say of its doctrines and precepts, what Moses said concerning his commandment or law, Deut. xxx. 11-14. though in a sense somewhat different. We have a personification of the same kind in Plato's Apol. Socrat.where the laws of Athens are introduced addressing Socrates in a long speech, to dissuade him from escaping out of prison, as his friend Crito proposed, who had bribed the jailer for that purpose. 2. Who shall ascend into heaven? that is, to bring down Christ.]— The Jews, it would seem, thought it not reasonable to believe on Jesus as the Christ, unless he was brought from heaven in a visible manner, to take possession of the kingdom. For they expected Messiah to appear in that manner, and called it 'the sign from heaven,' Matt. xvi. 1. The Ver. 7. Or who shall descend into (rev Burσ) the deep? that is, to bring again Christ from among the dead.]-The Jews expected that Messiah would abide with them for ever, John xii. 34. Wherefore, when the disciples saw Jesus expire on the cross, they gave up all hope of his being the Christ: Luke xxiv. 21. We trusted that it had been he who should have redeemed Israel.' It is true, the ob jection taken from Christ's death was fully removed by his resurrection. But the Jews pretending not to have sufficient proof of that miracle, insisted that Jesus should appear in person among them, to convince them that he was really risen. This they expressed by one's descending into the abyss to bring Christ up from the dead. abyss here signifies the receptacle for departed souls, called Hades, because it is an invisible place; see 1 Cor. xv. 55. note; and the abyss or deep, because the Jews supposed it to be as far below the surface of the earth, as heaven was thought to be above it, Psal. cxxxix. 8. Ver. 8.-1. The matter is nigh thee.To ena, here translated the matter, answers to a Hebrew word which signifies not only a speech, doctrine, command, duty, &c. but any matter or thing whatever, Ess. iv. 60. Thus Luke i. 37. For with God (av grux) nothing shall be impossible.' Here it signifies the duty of faith, as is plain from the latter clause, where we have to gμ THS 150s, the matter of faith. Things obscure and difficult, were said by the Hebrews to be far off; but things easily understood, and easily attained, were said to be nigh, Rom. vii. 18. 21. Of this latter character was the matter or duty of faith, as the apostle observes in the following clause. 2. In thy mouth and in thy heart; that is, the matter of faith which we preach. -The apostle's meaning is, that the duty of faith in Christ which he preached, was nigh them, was easy to be performed, because it was founded on the strongest evidence. The eye-wit nesses, by testifying the resurrection of Christ from the dead, and by confirining their testimony with miracles, gave all men more full assurance of his resurrection, than if he had shewn himself alive after his resurrection to all the world. For such an appearance would have been no proof of his resurrection to any but to those who had known him in his lifetime, and had seen him expire on the cross. Or if it is thought, that such an appearance would have convinced those who never had seen Jesus before, I ask, How could they know that the person who called himself 'Jesus risen from the dead,' was really he, except by the testimony of those who knew him in his lifetime, and had seen him die? So then, even this loudly demanded proof of Christ's resurrection, resolves itself into the very evidence which we now possess; namely, the testimony of the persons who conversed with him familiarly during his lifetime, and saw him die, and who gained testimony to the credit which they bare to his resurrection, by working miracles in support of it. Farther, by preaching that the deliverance which the Christ was to work for the Jews, was not a deliverance from the dominion of the Gentiles, but from the dominion and punishment of sin, called, ver. 9. salvation, the apostles made the Jews sensible, that to work this kind of salvation, there is no occasion for the Christ's coming down from heaven, in a visible pompous manner, to take to himself a temporal kingdom. The duty therefore of faith, which the apostles preached as necessary to salvation, was both plain and easy, and was to be performed with the mouth and with the heart, in the manner explained ver. 9. Ver. 9.-1. That if thou wilt confess with thy mouth the Lord Jesus, &c.]-The duty of faith, which we apostles preach as necessary to salvation, is this: "That if thou wilt confess with thy mouth the Lord Jesus;' that is, wilt openly confess Jesus to be Lord and Christ. This interpretation the apostle Peter hath taught us, Acts ii. 36. Therefore let all the house of Israel know assuredly, that God hath inade that same Jesus whom ye have crucified, both Lord and Christ,' that is, ruler over all, and the promised Messiah, Psal. ii. 2. 6. 2. And wilt believe with thine heart that God hath raised him from the dead. The apostle mentions the resurrection of Jesus from the dead, as the principal article to be believed in order to salvation; because by that miracle God demonstrated Jesus to be his Son, established his authority as a lawgiver, and rendered all the things which he taught and promised indubitable. 3. Thou shalt be saved.]-Thou shalt obtain that deliverance from sin and punishment, which the Christ was to accomplish by his appearing on earth; because, as the apostle observes in the next verse, this faith shall be counted to thee for righteousness. Ver. 10.-1. For with the heart we believe unto righteousness.]— To believe with the heart, is to believe in such a nanner as to engage the affections, and influence the actions. This sincere faith carrying the believer to obey God and Christ, as far as he is able, it is called 'the obedience of faith,' and the 'righteousness of faith,' Also, because God for the sake of Christ will count this kind of faith to the believer for righteousness, it is called 'the righteousness of God; the righteousness which God hath appointed for sinners, and which he will accept and reward. 2. And with the month we confess unto salvation In the first ages, the spreading of the gospel depended, in a great measure, on Christ's disciples confessing him openly before the world, and on their sealing their confession with their blood. Hence Christ required it in the most express terms, and threatened to deny those 11 For the Scripture saith, (Isa. xxviii. 16.), Whosoever believeth on him shall not be ashamed. See chap. ix. 33. 12 (Tag, 94.) Indeed there is no distinction (T) either of Jew (x) or of Greek; for the same Lord of all is rich towards all who call upon him. 13 For whosoever will call' on the name of the Lord, shall be saved. 14 JEW. (Ouv, 264.) But how shall they call on HIM in whom they have not believed? And how shall they believe IN HIM of whom they have not heard? And how shall they hear without a preacher ? 15 And how shall they preach unless they be sent? as it is written, How beautiful are the feet of them who bring good tidings of peace, of them who bring good tidings of good things! 16 APOSTLE. (Aλλz, 81.) Nevertheless, all have not obeyed the good tidings; for Isaiah saith, Lord, who hath believed (Taxon, 46.) our report? 17 JEW. (Aga, 89.) So then (s) belief COMETH from hearing, and (4) this hearing by the word of God. 18 APOSTLE. But (λw, 55.) I ask, Have they not heard? Yes, verily; their sound hath gone out to all the earth,2 and their words to the ends of the world. 19 JEW. But (xw, 55.) I object, Israel hath not known.-APOSTLE. First, Moses saith (Deut. xxxii. 21.) I will provoke you to jealousy2 by THAT WHICH IS no nation; by a foolish nation I will enrage you.3 11 That all who believe on Christ, and confess him, shall be saved, is certain: for the Scripture saith, Whosoever believeth on the precious corner-stone, shall not make haste out of the presence of God or men, as ashamed. 12 Indeed, in the salvation of mankind, there is no distinction of Jew or Gentile; For the same Lord of all is rich in mercy towards all who call upon him. He will save not those only who believe on Jesus, but all in every nation who sincerely worship the true God. 13 For so the prophet Joel hath declared, chap. ii. 32. Whosoever will worship the true God sincerely, shall be saved. 14 But in the passage just now quoted, Joel cannot be supposed to speak of the Gentiles. For how shall they worship the true God, in whom they have not believed? and how shall they believe in him, of whom they have never heard? and how shall they hear of him, without a preacher to declare him? 15 And how shall they preach God to the Gentiles, unless they be sent by him? which ought to have been done long ago, because such preachers would have been well received, as Isaiah insinuates, chap. lii. 7. saying, How beautiful are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good! 16 Nevertheless, that the preaching of the true God would have been acceptable to the Gentiles in former times, is not certain; since all of the Jews, to whom the preaching of the Messiah ought to have been acceptable, have not obeyed the good tidings; for Isaiah saith, Lord, who hath believed our report ? 17 So then you acknowledge, that belief in the true God cometh from hearing concerning him; and this hearing, by the word or speech concerning God, uttered in some intelligible manner. 18 Be it so. But I ask, Have the Gentiles not heard concerning the true God? Yes, verily, they have all heard. For the Psalmist says, 'The heavens declare the glory of the Lord, &c. Their line is gone out through all the earth, and their words to the end of the world.' 19 But to the salvation of the Gentiles I object, that Israel, God's God's ancient church, hath not known any thing of that matter. -APOSTLE. If they are ignorant, it is their own fault. For, first, Moses saith, I will move you to jealousy by those who are not a people of God; by a foolish nation I will enrage you; namely, by granting salvation to the Gentiles. who denied him; Matt. x. 32, 33.; 1 John iv. 15. The confessing Christ being so necessary, and at the same time so difficult a duty, the apostle very properly connected the assurance of salvation therewith; because it was the best evidence which the disciple of Christ could have of his own sincerity, and of his being willing to perform every other act of obedience required of him. There is a difference between the profession and the confession of our faith. To profess, is to declare a thing of our own accord; but to confess, is to declare a thing when asked concerning it. This distinction Cicero mentions in his oration Pro Cecinna. fruit of the lips.' Pa here signifies a speech or discourse of some length; as it does likewise, Matt. xxvi. 75. 1 Pet. i. 25. In this latter text, e denotes the whole of the gospel.-The speech uttered by the works of creation may fitly be called 'the speech of God,' both because it is a speech concerning the being and perfections of God, and because it is a speech uttered by God himself. Ver. 18.-1. But I ask, Have they not heard?]-In reasoning against the salvation of the Gentiles, the Jew proceeds on the supposition that they could not know and worship the true God, unless he had sent among them preachers to make himself known to them; and Ver. 13. For whosoever will call on the name of the Lord.]--See insinuates, ver. 15. that this should have been done long ago, be1 Cor. i. 2. note 6. This text is quoted by the apostle, to prove that cause the preaching of the true God would have been acceptable the heathens who worship the true God sincerely will be saved; as to them. To this the apostle replies, Ifwe are to judge of the matter is evident from the objection stated in the following verse. It is by the reception which the Jews gave to the preaching concerning true, Joel, after having foretold the effusion of the Spirit on the first the Christ, it is far from being certain that the preaching of the true disciples of Christ, adds the words quoted by the apostle. But it does God, by messengers divinely commissioned, would in very early not follow, that, according to Joel, those only are to be saved who times be acceptable to the Gentiles, ver. 16. The Jew replies, ver. called on the name of the Lord after the effusion of the Spirit. The 17. So then you acknowledge, that belief cometh from hearing, and salvation which Joel speaks of is eternal salvation, consequently it this hearing from the word of God preached; insinuating, that as the was not then to be bestowed. It was only foretold, that after the ef Gentiles had never heard the word of God, it cannot be thought fusion of the Spirit, salvation would be preached as a blessing to be that any of them have believed on him. This insinuation the apostle bestowed, at the general judgment, on all who, from the beginning to confutes by asking, ver. 18. Have they not heard? Then answers the end of the world, called on the name of the Lord; that is, who his own question, 'Yes, verily, they have heard the true God sincerely worshipped the true God.-The publication of this great preached by the works of creation; a preaching most ancient, event was extremely proper after the effusion of the Spirit, because universal, and loud: 'Their sound hath gone out to all the earth.' salvation had been procured for the sincere worshippers of God by 2. Yes, verily, their sound hath gone out to all the earth. That all what Christ had done in Zion and Jerusalem; which I think the mankind have heard the word of God, the apostle proves from Psal. true import of the prophet's words, ver. 32. And it shall come to xix. 1. where it is affirmed, that the works of creation, especially the pass, that whosoever shall call on the name of Jehovah, shall be de- heavens, that is, the luminaries placed in the heavens, by their conlivered; For in mount Zion and in Jerusalem shall be deliverance.' stant and regular motions, producing day and night, and the vicissi Deliverance shall be wrought for whosoever calleth on the name of tude of seasons, with all their beneficial consequences, preach the Jehovah; and that deliverance shall be preached to all with the true God to the Gentiles, in every age and country. This speech greatest assurance, through the gifts of the Spirit, beginning at Je- uttered by the works of creation, is as properly God's as the speech rusalem, according to Christ's command. Luke xxiv. 47. uttered by the preachers of the gospel, and has always been so universal, and so intelligible, that if any of the Gentiles have not known and worshipped the true God, they are altogether inexcusable, as the apostle affirms, Rom. i. 20.-What the apostle calls their sound, is in the Hebrew their line. But Pocock, Miscel. c. 4. p. 46. hath shown that the Hebrew word translated line signifies also à loud voice or cry. Ver. 19.-1. Israel hath not known. My oux . The particle , as placed in this sentence, is commonly the sign of a question. But I have translated as a double negation, which in the Greek language, renders the negation stronger. See Rom. viii. 12. where, as in this passage, the negative particle is out of its place.That the thing Israel hath not known, was the salvation of the Gentiles, who lived without having any external revelation given them, Ver. 15. How beautiful are the feet of them who bring good tidings of peace!]--This figurative idea was not peculiar to the Hebrews. Bos tells us, that Sophocles represents the hands and feet of them who come on some kind errand, as beautiful in the eyes of those who are profited thereby. The figure, as applied by Isaiah, is extremely proper. The feet of those who travel through dirty or dusty roads are a sight naturally disagreeable. But when they are thus disfigured by travelling a long journey, to bring good tidings of peace and deliverance to those who have been oppressed by their enemies, they appear beautiful. Ver. 17. And this hearing (8 euros) by the word of God.]--In allusion, perhaps, to Isaiah lvii. 19. where faith is represented as 'the a 20 (, 104.) Besides, Isaiah is very bold' (xu, 210.) when he saith I am found by them who did not seek me ;2 I am shewn to them who did not ask for me. 21 But (gos, 290.) concerning Isarel he saith, (ch. lxv. 2.), All day long I have stretched forth my hands' to a disobedient and rebelling people.2 20 Besides, Isaiah is very bold, in speaking of the calling of the Gentiles, when he saith, (ch. lxv. 1.), I am sought of them that ask not for me; I am found of them that sought me not. I said, Behold, me, behold me, to a nation that was not called by my name.' 21 But concerning the Israelites he saith, have spread out my hands all the day long, to a disobedient and rebelling people: I have long earnestly entreated that unbelieving and rebellious people to return: But to no purpose. is evident from the apostle's answer contained in the next sen tence. 2. I will provoke you to jealousy. -Jealousy, according to Taylor, is that passion which is excited by another's sharing in those honours and enjoyments which we consider as ours, and wish to appropriate to ourselves. Thus, the Jews are said to provoke God to jealousy,' by giving to idols that honour which is due to him alone. In the texts quoted by the apostle, God foretells that the Jews in their turn should be 'movedtojealousy,' by his taking from them the honours and privileges in which they gloried, and by his giving them to the Gentiles, whom they greatly despised. Accordingly, the Jews were exceedingly enraged when the apostles preached the gospel to the Gentiles. 3. By a foolish nation I will enrage you ]-That the idolatrous Gentiles are meant in this prophecy, is plain from Jer. x. 8, where idolaters are called a foolish people. Ver. 20.-1. Besides, Isaiah is very bold.]-He was not afraid of the resentment of the Jews, who, he knew, would be exceedingly provoked at what he was going to prophesy. 2. I am found by them who did not seek me.-They who did not seek God, &c. are the Gentiles, who, being wholly occupied with the worship of idols, never once thought of inquiring after, or worship. ping the true God. Nevertheless, to the Gentiles, while in this state, God, by the preaching of the gospel, made himself known, and of fered himself as the object of their worship. Ver. 21.-1. But concerning Israel he saith, All day long I have stretched forth my hands.This is an allusion to the action of an orator, who, in speaking to the multitude, stretches out his arms, to express his earnestness and affection.-By observing that these words were spoken of Israel, the apostle insinuates that the others were spoken of the Gentiles. 2. A rebelling people]-Avriyor. In the Hebrew text it is, 'Who walk in a way that is not good, after their own thoughts.' But this is the same with a rebellious people. In Jude, ver. 11. the word vτy is applied to the rebellion of Korah. See note 4. on that verse. CHAPTER XI. View and Illustration of the Discoveries contained in this Chapter. OUR Lord having declared to the chief priests and elders of the Jews, that the kingdom of God was to be taken from the Jews, and given to the Gentiles, Matt. xxi. 43.; also having foretold to the same persons the burning of Jerusalem, Matt. xxii. 7. and to his disciples the demolition of the temple, and the dispersion of the nation on account of their unbelief, Luke xxi. 24., we cannot think the Christian preachers would conceal those things from their unbelieving brethren. Stephen seems to have spoken of them, Acts v. 13. and St. Paul often. For the objection which he puts in the mouth of a Jew, Rom. iii. 3. Will not their unbelief destroy the faithfulness of God?' is founded on his having affirmed, that the nation was to be cast off, and driven out of Canaan. Farther, the same apostle, in chap. ix. of this epistle, hath shewn, that without injustice God might take away from the Jews privileges which he hath conferred on them gratuitously; and even punish them, by expelling them from Canaan for their disobedience. Wherefore, that the foreknowledge of the evils which were coming on their brethren might not affect the Jewish Christians too much, the apostle in this chapter comforted them, by assuring them that the rejection of the nation was not to be total; because at no period hath the disobedience of the Jews been total, ver. 1-10.-Neither is it to be final, but for a limited time only, to make way for the entering of the Gentiles into the church, by whose reception the Jews at last will be provoked to emulate them, and will receive the gospel, ver. 11-16.-On this occasion, the apostle exhorted the Gentiles, now become the visible church of God, not to speak with contempt of the Jews who were rejected, because if they themselves became disobedient to God, they should in like manner be cast off, ver. 1724.-Then, for the consolation of the Jewish converts, he assured them, that after the fulness of the Gentiles is come into the church, the whole nation will be converted to the Christian faith, as was predicted by Isaiah, ver. 25-27. The great events in the divine dispensations displayed in this chapter, namely, the rejection and dispersion of the Jewish nation, the abrogation of the law of Moses, the general conversion of the Gentiles, and the future conversion and restoration of the Jews, St. Paul was anxious to place in a proper light; because the Jews, believing that no person could be saved out of their church, interpreted the prophecies concerning the calling of the Gentiles, of their conversion to Judaism. What impres sion his declarations concerning these events made on the unbelieving Jews of his own time, is not known. This only is certain, that in a few years after the epistle to the Romans was written, the apostle's prediction concerning the rejection of the Jews, and the destruction of their religious and political constitution, received a signal accomplishment. Jerusalem was destroyed by the Romans, the temple was thrown down to the foundation, and such of the Jews as survived the war were sold into foreign countries for slaves. The Levitical worship, by this means, being rendered impracticable, and the union of the Jews as a nation being dissolved, God declared, in a visible manner, that he had cast off the Jews from being his people, and that he had put an end to the law of Moses, and to the Jewish peculiarity. Wherefore, after the pride of the Jews was thus humbled, and their power to persecute the Christians was broken, any opposition which, in their dispersed state, they could make to the gospel, was of little avail; and any attempts of the judaizing teachers to corrupt its doctrines, on the old pretence of the universal and perpetual obligation of the law of Moses, must have appeared ridiculous. And this is what the apostle meant when he told the Romans, chap. xvi. 20. That the God of peace would bruise Satan under their feet shortly.' Farther, in regard the apostle's predictions concerning the rejection of the Jews have long ago been accom. plished, we have good reason to believe, that the other events foretold by him will be accomplished likewise in their season; namely, the general coming of the Gentiles into the Christian church, and the conversion of the Jews in a body to the Christian faith, and their restoration to the privileges of the people of God. Accordingly, from the beginning, there hath prevailed in the church a constant opinion, that the Jews are to be converted towards the end of the world, after the fulness of the Gentiles is come in. See ver. 15. note 1. His discourse on these important subjects the apostle concluded with remarking, that Jews and Gentiles, in their turn, having been disobedient to God, he hath locked them all up as condemned crimnals, that he might in one and the same manner have mercy on all, by making them his people, and bestowing on them, from mere favour, the blessings promised in the covenant with Abraham, ver. 30-32.-And being deeply affected with the survey which he had taken of God's dealings with mankind, he cried out, as ravished with the grandeur of the view, 'O the riches both of the wisdom and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out!' ver. 33, 34, 35.Then ascribed to God the glory of having created the universe, and of preserving and governing it, so as to make all things issue in the accomplishment of those benevolent purposes, which his wisdom had planned from the beginning, for making his creatures happy, ver. 36. In this sublime manner hath the apostle finished his discourse concerning the dispensations of religion which have taken place in the different ages of the world. And from his account it appears that these dispensations were adapted to the then circumstances of mankind; that they are parts of a grand design formed by God for delivering the human race from the evil consequences of sin, and for exalting them to the highest perfection of which their NEW TRANSLATION. CHAP. XI.-1 Jew. (Aŋw x1, 55.) I ask then, hath God cast off his people?-APOS TLE. By no means. For even I am an Israelite, of the seed of Abraham, or the tribe of Benjamin. 2 God hath not cast off his people whom he foreknew.' Know ye not what the scripture saith (s) to Elijah, when he complaineth (see Rom. viii. 27. note) to God against Israel, saying, 3 Lord, they have killed thy prophets, and have digged down thine altars, and I am left alone, and they seek my life. 4 But what saith the answer of God to him? I have reserved to myself seven thousand men who have not bowed the knee to THE IMAGE OF Baal.2 5 So then, even at this present time, there is a remnant according to an election by grace. 6 And if by grace, IT IS no more of works, (7) otherwise grace is no more grace: But if of works, it is no more grace, otherwise work is no more work. nature is capable; and that, both in its progress and its accomplishment, the scheme of man's salvation contributes to the establishment of God's moral government, and to the displaying of his perfections in all their lustre to the whole intelligent creation. This grand scheme, therefore, being highly worthy of God its author, the Epistle to the Romans, in which it is so beautifully displayed in its several parts, is certainly one of the most useful books of scripture, and merits to be read with attention, not by Christians only, but by unbelievers, if they wish to know the real doctrines of revelation, and what the inspired writers themselves have advanced, for shewing the propriety of the plan of our redemption, and for confuting the objections which have been raised, either against revelation in general, or any part thereof in particular. COMMENTARY. CHAP. XI.-1 I ask then, Do you from these prophecies infer that God hath cast off his people for ever? By no means. For even I am one of the ancient people of God, a descendant of Abraham, and sprung of the tribe of Benjamin: Yet I am not cast off; I am still one of God's people, by believing in Christ. 2 God hath at no time cast off the whole of the Jewish nation whom he formerly chose. In the greatest national defections, there were always some who continued faithful to God. Know ye not what the scripture saith was spoken to Elijah, when he complained to God against the Israelites as having all followed idols, saying, 3 Lord, The children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword, and I, even I only, am left, and they seek my life to take it away.' I Kings xix. 18. 4 Elijah imagined that the whole nation had been guilty of idolatry. But what saith the answer of God to him? I have left me seven thousand in Israel, all the knees which have not bowed unto Baal; 1 Kings xix. 18. 5 So then, even at this present time, there is a remnant, who, by believing on Jesus, continue to be the people of God still, according to an election by favour. 6 And if this election to be the church of God is by favour, it cannot have happened on account of works performed, otherwise favour is no more favour: but if it be on account of works meriting it, there is no more favour in it, otherwise work is no more work it merits nothing. Ver. 2. God hath not cast off his people whom he foreknew.]—'Ov . The foreknowledge of which the apostle speaks in this passage, cannot be God's foreknowledge of his people to be heirs of eternal life: for, in that case, the supposition of his casting thei off could not possibly be made. But it is God's foreknowledge of the Jews to be his visible church and people on earth. The word know hath this sense, Amos iii. 2. You only have I known,' that is, acknowledged or chosen, before all the families of the earth.' In Whitby's opinion, God's people whom he foreknew, were such of the Jews as believed in Christ, called, ver. 7. the election.' But as 'his people,' ver. 1. signifies the whole Jewish nation, the phrase in ver. 7. must be taken in the same general sense. Ver. 3.-1. And have digged down thine altars.]-By the law, the altars of God were to be made of earth, Exod. xx. 24. And the Israelites were to have one altar only, for offering sacrifice to their only Lord and King. Wherefore, when the tribes whose inheritance was on the east side of Jordan raised an altar for themselves, it was considered as rebellion against God, Josh. xxii. 18, 19. The one altar appointed for the whole congregation, was always raised where the tabernacle was pitched. But as at first no certain place was ap pointed for the tabernacle, we find altars in different parts of the country, 1 Sam. vii. 17. xi. 15. xvi. 2, 3. After the revolt of the ten tribes, their princes did not think it proper that they should any longer go up to Jerusalem to offer sacrifice; they therefore raised altars in their own country, for the offering of sacrifices to God. Elijah also built an altar on Carmel, for the purpose of showing whether the Lord or Baal was God, 1 Kings xvii. 30. 32. It was of these altars Elijah spake, when he complained that the idolaters had thrown them down, 1 Kings xix. 14. In translating that passage, the LXX. have used the word r, they have taken away.' But the word xariz, used by the apostle, is more literal, and agrees better to the circumstances of the case, 'they have digged down' thine altars. This is one of many passages which shew that St. Paul, in his translation of the scriptures, did not copy the LXX. implicitly, but made his translations from the Hebrew origin. al. And being a great adept in the language, his translation, when different from that of the LXX. is always more just. 2. And I ain left alone.]-In the history we are told that Obadiah P hid one hundred prophets of the true God in a cave, and fed them, 1 Kings xviii. 4. But before Elijah spake this, Ahab perhaps had discovered and killed them. Or Elijah may have been ignorant of what Obadiah had done. Or, lastly, his words on this occasion are not to be taken strictly, but may mean, I am left almost alone. Ver. 4.-1. I have reserved to myself seven thousand men.]What God said to Elijah on this occasion, encourages us to believe that there are at all times in the world more good men than we are aware of. The members of the invisible church are unknown to us; but they are all known to God. 2. Who have not bowed the knee to Baal. Ty Baλ. Erasmus thinks the gender of the article directs us to supply, TH BOXOVE TOU Bzz, to the image of Baal,' in which he is followed by our translators. But Estius thinks the word to be supplied is 5, which in the LXX. denotes a statue; and that one remarkable statue was meant, namely, that in the temple of Baal, which Jehu afterwards took out and burnt, 2 Kings x. 26, 27. The LXX., however, in the passage quoted by the apostle, have ro Bas-Baal, the God of the Syrians and Sidonians, for whose worship Ahab and Jezebel were so zealous, was the sun, to whom likewise they gave the name of Hercules, a word of Hebrew extraction, signifying 'one who sees and illuminates every thing.' Baal, however, was the name of many heathen idols. Hence it is used in the plural, Baalim. Ver. 5. At this present time there is a reinnant, according to an election by grace.]—Or, as Beza translates the clause, a gratuitous election. In ver. 28, persons said to be elected are called enemies, This I think shews, that the election here spoken of is only to outward privileges, particularly the great privilege of being the visible church and people of God. The remnant according to an election by grace, are the Jews who believed the gospel, and who in the first age were many thousands. This remnant is said to have been 'elected according to grace,' because they were made the church and people of God along with the believing Gentiles, through mere grace or favour. Of this kind of election Peter speaks, 2 Ep. i. 10. Brethren, endeavour to make your calling and election sure; for if ye do these things, ye shall never fall.' For how can the election of individuals to eternal life be made more sure than it is by the divine decree? But election to the privileges of God's visible 7 What then? The thing Israel earnestly seeketh, that he hath not obtained,' but the election hath obtained IT, and the rest are blinded.3 8 As it is written,' (Isa. xxix. 10.), God hath given them a spirit of deep sleep,2 eyes not seeing, and ears not hearing, (Ess. iv. 4. Isa. vi. 9.), unto this present day.3 9 And David saith, Let their table be for a snare and a trap,' (Psal. Ixix. 22.), and a stumbling-block, and a recompense to them. 10 Let their eyes be darkened (μn Cherry, 4.) so as not to see, and bow down their back continually. (Psal. Ixix. 23.) 11 JEW. I ask then, Have they stumbled so as to fall' FOR EVER?-APOSTLE. By no means. But through their fall salvation2 IS GIVEN to the Gentiles, to excite them to emulation.3 ROMANS. CHAP. IX. 7 What then is the sum of my discourse? Why this: The honearnestly seeketh, that it hath not obtained, having rejected Jesus; but our of continuing to be the people of God, which the Jewish nation the elected remnant hath obtained that honour,and the rest are blinded. from what is written: The Lord hath poured out upon you the 8 Blindness hath ever been the disease of the Jews, as appears spirit of deep sleep.'-' Hear ye indeed, but understand not; see ye indeed, but perceive not;' which stupidity and blindness hath continued with the Jews to this present day. 9 And to shew the causes and consequences of that spiritual blindness, David saith of Messiah's enemies, Let their table become a snare to them, and that which should have been for their welfare, let it become a trap,' (Psal. Ixix. 22.), and a stumbling-block, and a punishment to them. loins continually to shake: In consequence of their sensuality, their 10 Let their eyes be darkened, that they see not, and make their understanding shall be darkened, and as a punishment they shall be made slaves. as in a state of utter rejection. I ask, therefore, Have they stumbled 11 By applying these prophecies to the Jews, you represent them so as to fall for ever? By no means; but through their fall salva tion is given to the Gentiles, to excite the Jews to emulation, that by believing they may obtain the same privilege. 12 Now, if the destruction of the Jewish church be the enriching both of the Jews and Gentiles, by making room for the gospel church, 12 Now, if (ro garrua) the fall of them BE the riches of the world, and (To Tμ) the church may be made more sure by a right inprovement of these privileges: For if God spared not the natural branches, perhaps neither will he spare thee,' Rom. xi. 21. Ver. 7.-1. The thing Israel earnestly seeketh, that he hath not obtained.]-Because the apostle had represented the Jews as pursuing 'the law of righteousness,' Roin. ix. 31. many are of opinion, that what Israel is here said to have sought earnestly, was a righteousness of works.' But as in the next clause the apostle says, 'the election have obtained it,' that cannot be the thing Israel earnestly sought; for no person ever obtained a meritorious righteousness of works. As little was it the righteousness of faith which Israel sought; for, in the apostle's days, the generality of the Jews did not pursue that righteousness. It is evident, therefore, that the thing which Israel sought in vain, but which the election obtained, was the honour of being the church and people of God, after that honour was taken from them for their unbelief. 2. But the election hath obtained it.]-The election is the elected remnant, as the circumcision is the circumcised people. Farther, Israel and the election being opposed to one another in this verse, the election must be the whole body of the believing Jews, just as Israel is the whole body of those who did not believe. See ver. 5. note. What the election obtained, see in the preceding note. 3. And the rest are blinded.]-Ewen av. See Ess. iv. 4. The Greek word gow, may be translated are hardened; for it signifies to make the skin thick and hard, as the skin of the hand is made hard by labour. Metaphorically, it denotes hardness of heart, and sometimes blindness of understanding. These, however, are distinguished, John xii. 40. TETUWXIV, and (iv) hath hardened their heart.' The apostle's meanHe hath blinded their eyes, ing is, that the unbelieving Jews, through the influence of their own evil dispositions, were so blinded, that they did not discern the force of the evidence by which God confirmed the mission of his Bon, and so were excluded from his covenant and church. Ver. 8.-1. As it is written.]-Here the apostle joins two passages from Isaiah together, namely, xxix. 10. and vi. 9. 2. Of deep sleep.]-Kavees. This is an allusion to the stupifying potions given to persons who were to suffer torture or death, to render them insensible. Of this kind was the drink which they offered to our Lord on the cross, Mark xv. 23. and which anciently was called karavužis, stupifying wine, Psal. lx. 3. LXX. Accordingly, the apostle adds, eyes not to see,' though they be open, and ears not to hear,' though the person be awake. God's ancient Israel, given up to deep sleep, to blind eyes and deaf ears, and with the back bowed down continually, is an example which ought to terrify all who enjoy the gospel, lest by abusing it they bring themselves into the like iniserable condition. 3. Unto this present day.]-These words are added by the apostle. to shew that the Jews always had the same evil dispositions. But Beza, by making what goes before in this verse a parenthesis, joins these words to the end of ver. 7. thus: "The rest are blinded unto this day. But in my opinion this construction is improper. Ver. 9. Let their table be for a snare, and a trap.-As the Hebrews used the imperative mood for the future, this passage may be translated, 'Their table shall be for a snare,' &c. and so may be considered as a prophecy-The metaphors of a snare and a trap are taken from birds and beasts, who are allured into snares and traps, to their destruction, by meat laid in their way. Snares are contrived to catch the prey by some part of its body; traps enclose its whole body; stumbling-blocks occasion falls, which wound sometimes to death. Ver. 10. Let their eyes be darkened, so as not to see, and bow down their backs continually. That is, their eyes shall be darkened, &c. See Ess. iv. 9. The darkening of the eyes, and the bowing down of the back, denote the greatest affliction. For grief is said to make the eyes dim, Lam. v. 17.; and the most miserable slavery is represented by walking with the back bowed down, as under a yoke or a heavy burden; and deliverance from slavery is represented by making one walk upright: Psal. cxlvi. 8. The Lord raiseth them that are bowed down. See also Lev. xxvi. 13. This passage therefore is a prediction, that when the Christ should appear, the Jews would be so besotted with luxury and sensuality, as not to be able to discern in hin the characters of the Christ, and that through ig norance they would put him to death; and that God would punish them for these crimes by making them slaves, and desolating their land. By quoting this prophecy, the apostle shewed the Jews, that their rejection and punishment for crucifying the Christ was long ago foretold in their own scriptures. For this Ixixth Psalm, from which the above quotations are taken, relates wholly to Christ, as shall be shewn, Rom. xv. 3. note 2. Ver. 11.-1. I ask then, Have they stumbled (iv) so as to fall?-Here an unbelieving Jew is introduced, objecting to the apostle's doctrine concerning the rejection and dispersion of the nation, by asking whether they had stumbled so as to fall or be destroyed? For the Greek word, like the English word fall, is used to denote a ruinous fall, a fall from which one does not rise again, a fall ending in death. Hence in all languages, death is expressed by falling-He fell in battle. 2. By no means: but through their fall salvation is given to the Gentiles.]-Here salvation signifies the knowledge and means of salvation; in which sense saved also is used, ver. 26, and chap. xiii. 11. note 2-The rejection of the Jews, the destruction of their church, the abrogation of their law, and the driving of them out of Canaan, all comprehended in the expression their full, were absolutely necessary to the Gentiles obtaining the knowledge and means of salvation. For, first, the worship of God in the Jewish church being confined to Jerusalem, it was impossible for the whole Gentile world to find the knowledge and means of salvation in the Jewish church; and yet, while that church subsisted, no other church could be introduced. Wherefore, that all the Gentiles might have the knowledge and means of salvation given them, it was necessary that the Jewish church should be removed, and the law of Moses abolished, that the Christian church might be erected, in which the spiritual worship of God can be performed by all the Gentiles, in all places and at all times acceptably.-Secondly, the unbelief and rejection of the Jews, with their expulsion from Canaan, contributed greatly to the introduction of the Gentiles into the Christian church, where the knowledge and means of salvation were given to them, as shall be shewn, ver. 15. note 1. 3. To excite them to emulation.]-The word Ver. 12. How much more their fulness.]-II, fulness, being |