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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter we may observe,
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I. The preface and introduction to the whole epistle, to
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:1-16">ver. 16</A>.
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II. A description of the deplorable condition of the Gentile world,
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which begins the proof of the doctrine of justification by faith, here
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laid down at
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:17">ver. 17</A>.
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The first is according to the then usual formality of a letter, but
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intermixed with very excellent and savoury expressions.</P>
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</FONT>
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<A NAME="Ro1_1"> </A>
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<A NAME="Ro1_2"> </A>
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<A NAME="Ro1_3"> </A>
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<A NAME="Ro1_4"> </A>
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<A NAME="Ro1_5"> </A>
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<A NAME="Ro1_6"> </A>
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<A NAME="Ro1_7"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Apostle's Commission.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Paul, a servant of Jesus Christ, called <I>to be</I> an apostle,
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separated unto the gospel of God,
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2 (Which he had promised afore by his prophets in the holy
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scriptures,)
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3 Concerning his Son Jesus Christ our Lord, which was made of
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the seed of David according to the flesh;
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4 And declared <I>to be</I> the Son of God with power, according to
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the spirit of holiness, by the resurrection from the dead:
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5 By whom we have received grace and apostleship, for obedience
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to the faith among all nations, for his name:
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6 Among whom are ye also the called of Jesus Christ:
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7 To all that be in Rome, beloved of God, called <I>to be</I>
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saints: Grace to you and peace from God our Father, and the Lord
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Jesus Christ.
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</FONT></P>
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<P>
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In this paragraph we have,</P>
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<P>
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I. The person who writes the epistle described
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:1"><I>v.</I> 1</A>):
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<I>Paul, a servant of Jesus Christ;</I> this is his title of honour,
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which he glories in, not as the Jewish teachers, <I>Rabbi, Rabbi;</I>
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but a servant, a more immediate attendant, a steward in the house.
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<I>Called to be an apostle.</I> Some think he alludes to his old name
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Saul, which signifies <I>one called for,</I> or <I>enquired after:</I>
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Christ sought him to make an apostle of him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+9:15">Acts ix. 15</A>.
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He here builds his authority upon his call; he did not run without
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sending, as the false apostles did; <B><I>kletos
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apostolos</I></B>--<I>called an apostle,</I> as if this were the name
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he would be called by, though he acknowledged himself not meet to be
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called so,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:9">1 Cor. xv. 9</A>.
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<I>Separated to the gospel of God.</I> The Pharisees had their name
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from separation, because they <I>separated themselves to the study of
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the law,</I> and might be called <B><I>aphorismenoi eis ton
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nomon;</I></B> such a one Paul had formerly been; but now he had
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changed his studies, was <B><I>aphorismenos eis to Euangelion,</I></B>
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a gospel Pharisee, separated by the counsel of God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+1:15">Gal. i. 15</A>),
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<I>separated from his mother's womb,</I> by an immediate direction of
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the Spirit, and a regular ordination according to that direction
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:2,3">Acts xiii. 2, 3</A>),
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by a dedication of himself to this work. He was an entire devotee to
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the gospel of God, the gospel which has God for its author, the origin
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and extraction of it divine and heavenly.</P>
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<P>
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II. Having mentioned the gospel of God, he digresses, to give us an
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encomium of it.</P>
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<P>
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1. The antiquity of it. It was <I>promised before</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:2"><I>v.</I> 2</A>);
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it was no novel upstart doctrine, but of ancient standing in the
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promises and prophecies of the old Testament, which did all unanimously
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point at the gospel, the morning-beams that ushered in the sun of
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righteousness; this not by word of mouth only, but in the
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scriptures.</P>
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<P>
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2. The subject-matter of it: it is concerning Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:3,4"><I>v.</I> 3, 4</A>.
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The prophets and apostles all bear witness to him; he is the true
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treasure hid in the field of the scriptures. Observe, When Paul
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mentions Christ, how he heaps up his names and titles, <I>his Son Jesus
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Christ our Lord,</I> as one that took a pleasure in speaking of him;
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and, having mentioned him, he cannot go on in his discourse without
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some expression of love and honour, as here, where in one person he
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shows us his two distinct natures.
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(1.) His human nature: <I>Made of the seed of David</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:3"><I>v.</I> 3</A>),
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that is, born of the virgin Mary, who was of the house of David
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:27">Luke i. 27</A>),
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as was Joseph his supposed father,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+2:4">Luke ii. 4</A>.
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David is here mentioned, because of the special promises made to him
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concerning the Messiah, especially his kingly office;
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+7:12,Ps+132:11,Lu+1:32,33">2 Sam. vii. 12;
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Ps. cxxxii. 11, compared with Luke i. 32, 33</A>.
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(2.) His divine nature: <I>Declared to be the Son of God</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:4"><I>v.</I> 4</A>),
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the Son of God by eternal generation, or, as it is here explained,
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<I>according to the Spirit of holiness. According to the flesh,</I>
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that is, his human nature, <I>he was of the seed of David;</I> but,
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<I>according to the Spirit of holiness,</I> that is, the divine nature
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(as he is said to be <I>quickened by the Spirit,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:18,2Co+13:4">1 Pet. iii. 18,
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compared with 2 Cor. xiii. 4</A>),
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he is the Son of God. The great proof or demonstration of this is
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<I>his resurrection from the dead,</I> which proved it effectually and
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undeniably. The sign of the prophet Jonas, Christ's resurrection, was
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intended for the last conviction,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:39,40">Matt. xii. 39, 40</A>.
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Those that would not be convinced by that would be convinced by
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nothing. So that we have here a summary of the gospel doctrine
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concerning Christ's two natures in one person.</P>
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<P>
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3. The fruit of it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:5"><I>v.</I> 5</A>);
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<I>By whom,</I> that is, by Christ manifested and made known in the
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gospel, <I>we (Paul</I> and the rest of the ministers) <I>have received
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grace and apostleship,</I> that is, the favour to be made apostles,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+3:8">Eph. iii. 8</A>.
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The apostles were made a spectacle to the world, led a life of toil,
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and trouble, and hazard, <I>were killed all the day long,</I> and yet
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Paul reckons the apostleship a favour: we may justly reckon it a great
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favour to be employed in any work or service for God, whatever
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difficulties or dangers we may meet with in it. This apostleship was
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received <I>for obedience to the faith,</I> that is, to bring people to
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that obedience; as Christ, so his ministers, received that they might
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give. Paul's was for this obedience <I>among all nations,</I> for he
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was the <I>apostle of the Gentiles,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:13"><I>ch.</I> xi. 13</A>.
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Observe the description here given of the Christian profession: it is
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<I>obedience to the faith.</I> It does not consist in a notional
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knowledge or a naked assent, much less does it consist in perverse
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disputings, but in obedience. This obedience to the faith answers the
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<I>law of faith,</I> mentioned
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:27"><I>ch.</I> iii. 27</A>.
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The act of faith is the obedience of the understanding to God
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revealing, and the product of that is the obedience of the will to God
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commanding. To anticipate the ill use which might be made of the
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doctrine of justification by faith without the works of the law, which
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he was to explain in the following epistle, he here speaks of
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Christianity as an obedience. Christ has a yoke. "<I>Among whom are
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you,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:6"><I>v.</I> 6</A>.
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You Romans in this stand upon the same level with other Gentile nations
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of less fame and wealth; you are all one in Christ." The gospel
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salvation is a common salvation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:3">Jude 3</A>.
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No respect of persons with God. <I>The called of Jesus Christ;</I> all
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those, and those only, are brought to an obedience of the faith that
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are effectually called of Jesus Christ.</P>
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<P>
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III. The persons to whom it is written
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:7"><I>v.</I> 7</A>):
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<I>To all that are in Rome, beloved of God, called to be saints;</I>
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that is, to all the professing Christians that were in Rome, whether
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Jews or Gentiles originally, whether high or low, bond or free, learned
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or unlearned. Rich and poor meet together in Christ Jesus. Here is,
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1. The privilege of Christians: They are <I>beloved of God,</I> they
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are members of that body which is beloved, which is God's
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<I>Hephzibah,</I> in which his delight is. We speak of God's love by
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his bounty and beneficence, and so he hath a common love to all mankind
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and a peculiar love for true believers; and between these there is a
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love he hath for all the body of visible Christians.
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2. The duty of Christians; and that is to be holy, for hereunto are
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they called, <I>called to be saints,</I> called to salvation through
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sanctification. Saints, and only saints, are beloved of God with a
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special and peculiar love. <B><I>Kletois hagiois</I></B>--<I>called
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saints,</I> saints in profession; it were well if all that are called
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saints were saints indeed. Those that are called saints should labour
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to answer to the name; otherwise, though it is an honour and a
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privilege, yet it will be of little avail at the great day to have been
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called saints, if we be not really so.</P>
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<P>
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IV. The apostolical benediction
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:7"><I>v.</I> 7</A>):
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<I>Grace to you and peace.</I> This is one of the tokens in every
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epistle; and it hath not only the affection of a good wish, but the
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authority of a blessing. The priests under the law were to bless the
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people, and so are gospel ministers, in the name of the Lord. In this
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usual benediction observe,
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1. The favours desired: <I>Grace and peace.</I> The Old-Testament
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salutation was, <I>Peace be to you;</I> but now grace is
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prefixed--<I>grace,</I> that is, the favour of God towards us or the
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work of God in us; both are previously requisite to true peace. All
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gospel blessings are included in these two: <I>grace and peace.
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Peace,</I> that is all good; peace with God, peace in your own
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consciences, peace with all that are about you; all these founded in
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grace.
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2. The fountain of those favours, <I>from God our Father, and the Lord
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Jesus Christ.</I> All good comes,
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(1.) From God as a Father; he hath put himself into that relation to
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engage and encourage our desires and expectations; we are taught, when
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we come for grace and peace, to call him our Father.
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(2.) <I>From the Lord Jesus Christ,</I> as Mediator, and the great
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feoffee in trust for the conveying and securing of these benefits. We
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have them from his fulness, peace from the fulness of his merit, grace
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from the fulness of his Spirit.</P>
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<A NAME="Ro1_8"> </A>
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<A NAME="Ro1_9"> </A>
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<A NAME="Ro1_10"> </A>
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<A NAME="Ro1_11"> </A>
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<A NAME="Ro1_12"> </A>
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<A NAME="Ro1_13"> </A>
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<A NAME="Ro1_14"> </A>
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<A NAME="Ro1_15"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Paul's Love to the Roman Christians.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>8 First, I thank my God through Jesus Christ for you all, that
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your faith is spoken of throughout the whole world.
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9 For God is my witness, whom I serve with my spirit in the
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gospel of his Son, that without ceasing I make mention of you
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always in my prayers;
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10 Making request, if by any means now at length I might have a
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prosperous journey by the will of God to come unto you.
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11 For I long to see you, that I may impart unto you some
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spiritual gift, to the end ye may be established;
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12 That is, that I may be comforted together with you by the
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mutual faith both of you and me.
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13 Now I would not have you ignorant, brethren, that oftentimes
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I purposed to come unto you, (but was let hitherto,) that I might
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have some fruit among you also, even as among other Gentiles.
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14 I am debtor both to the Greeks, and to the Barbarians; both
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to the wise, and to the unwise.
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15 So, as much as in me is, I am ready to preach the gospel to
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you that are at Rome also.
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</FONT></P>
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<P>
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We may here observe,</P>
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<P>
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I. His thanksgivings for them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:8"><I>v.</I> 8</A>):
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<I>First, I thank my God.</I> It is good to begin every thing with
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blessing God, to make that <I>the alpha and omega</I> of every song,
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<I>in every thing to give thanks.</I>--<I>My God.</I> He speaks this
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with delight and triumph. In all our thanksgivings, it is good for us
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to eye God as our God; this makes every mercy sweet, when we can say of
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God, "He is mine in covenant."--<I>Through Jesus Christ.</I> All our
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duties and performances are pleasing to God only through Jesus Christ,
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praises as well as prayers.--<I>For you all.</I> We must express our
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love to our friends, not only by praying for them, but by praising God
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for them. God must have the glory of all the comfort we have in our
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friends; for every creature is that to us, and no more, which God makes
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it to be. Many of these Romans Paul had no personal acquaintance with,
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and yet he could heartily rejoice in their gifts and graces. When some
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of the Roman Christians met him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+28:15">Acts xxviii. 15</A>),
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he thanked God for them, and took courage; but here his true catholic
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love extends itself further, and he <I>thanks God for them all;</I> not
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only for those among them that were his helpers in Christ, and that
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bestowed much labour upon him (of whom he speaks
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:3,6"><I>ch.</I> xvi. 3, 6</A>),
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but for them all.--<I>That your faith is spoken of.</I> Paul travelled
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up and down from place to place, and, wherever he came, he heard great
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commendations of the Christians at Rome, which he mentions, not to make
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them proud, but to quicken them to answer the general character people
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gave of them, and the general expectation people had from them. The
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greater reputation a man hath for religion, the more careful he should
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be to preserve it, because <I>a little folly spoils him that is in
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reputation,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+10:1">Eccl. x. 1</A>.--<I>Throughout
|
|
|
|
the whole world,</I> that is, the Roman empire, into which the Roman
|
|
Christians, upon Claudius's edict to banish all the Jews from Rome,
|
|
were scattered abroad, but had now returned, and, it seems, left a very
|
|
good report behind them, wherever they had been, in all the churches.
|
|
There was this good effect of their sufferings: if they had not been
|
|
persecuted, they had not been famous. This was indeed a good name, a
|
|
name for good things with God and good people. As the elders of old, so
|
|
these Romans, <I>obtained a good report through faith,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:2">Heb. xi. 2</A>.
|
|
|
|
It is a desirable thing to be famous for faith. The faith of the Roman
|
|
Christians came to be thus talked of, not only because it was excelling
|
|
in itself, but because it was eminent and observable in its
|
|
circumstances. Rome was a city upon a hill, every one took notice of
|
|
what was done there. Thus those who have many eyes upon them have need
|
|
to walk circumspectly, for what they do, good or bad, will be spoken
|
|
of. The church of Rome was then a flourishing church; but since that
|
|
time how is the gold become dim! How is the most fine gold changed!
|
|
Rome is not what it was. She was then espoused a <I>chaste virgin to
|
|
Christ,</I> and excelled in beauty; but she has since <I>degenerated,
|
|
dealt treacherously, and embraced the bosom of a stranger;</I> so that
|
|
(as that good old book, <I>the Practice of Piety,</I> makes appear in
|
|
no less than twenty-six instances) even <I>the epistle to the
|
|
Romans</I> is now an epistle <I>against</I> the Romans; little reason
|
|
has she therefore to boast of her former credit.</P>
|
|
|
|
<P>
|
|
|
|
II. His prayer for them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:9"><I>v.</I> 9</A>.
|
|
|
|
Though a famous flourishing church, yet they had need to be prayed for;
|
|
they <I>had not yet attained.</I> Paul mentions this as an instance of
|
|
his love to them. One of the greatest kindnesses we can do our friends,
|
|
and sometimes the only kindness that is in the power of our hands, is,
|
|
by prayer to recommend them to the loving-kindness of God. From Paul's
|
|
example here we may learn,
|
|
|
|
1. Constancy in prayer: <I>Always without ceasing.</I> He did himself
|
|
observe the same rules he gave to others,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:18,1Th+5:17">Eph. vi. 18; 1 Thess. v. 17</A>.
|
|
|
|
Not that Paul did nothing else but pray, but he kept up stated times
|
|
for the solemn performance of that duty, and those very frequent, and
|
|
observed without fail.
|
|
|
|
2. Charity in prayer: <I>I make mention of you.</I> Though he had not
|
|
particular acquaintance with them, nor interest in them, yet he prayed
|
|
for them; not only for all saints in general, but he made express
|
|
mention of them. It is not unfit sometimes to be express in our prayers
|
|
for particular churches and places; not to inform God, but to affect
|
|
ourselves. We are likely to have the most comfort in those friends that
|
|
we pray most for. Concerning this he makes a solemn appeal to the
|
|
searcher of hearts: <I>For God is my witness.</I> It was in a weighty
|
|
matter, and in a thing known only to God and his own heart, that he
|
|
used this asseveration. It is very comfortable to be able to call God
|
|
to witness to our sincerity and constancy in the discharge of a duty.
|
|
God is particularly a witness to our secret prayers, the matter of
|
|
them, the manner of the performance; then our Father sees in secret,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:6">Matt. vi. 6</A>.
|
|
|
|
<I>God, whom I serve with my spirit.</I> Those that serve God with
|
|
their spirits may, with a humble confidence, appeal to him; hypocrites
|
|
who rest in bodily exercise cannot. His particular prayer, among many
|
|
other petitions he put up for them, was that he might have an
|
|
opportunity of paying them a visit
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:10"><I>v.</I> 10</A>):
|
|
|
|
<I>Making request, if by any means,</I> &c. Whatever comfort we desire
|
|
to find in any creature, we must have recourse to God for it by prayer;
|
|
for <I>our times are in his hand,</I> and all our ways at his disposal.
|
|
The expressions here used intimate that he was very desirous of such an
|
|
opportunity: <I>if by any means;</I> that he had long and often been
|
|
disappointed: <I>now at length;</I> and yet that he submitted it to the
|
|
divine Providence: <I>a prosperous journey by the will of God.</I> As
|
|
in our purposes, so in our desires, we must still remember to insert
|
|
this, <I>if the Lord will,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:15">James iv. 15</A>.
|
|
|
|
Our journeys are prosperous or otherwise according to the will of God,
|
|
comfortable or not as he pleases.</P>
|
|
|
|
<P>
|
|
|
|
III. His great desire to see them, with the reasons of it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:11-15"><I>v.</I> 11-15</A>.
|
|
|
|
He had heard so much of them that he had a great desire to be better
|
|
acquainted with them. Fruitful Christians are as much the joy as barren
|
|
professors are the grief of faithful ministers. Accordingly, he
|
|
<I>often purposed to come, but was let hitherto</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:13"><I>v.</I> 13</A>),
|
|
|
|
for man purposeth, but God disposeth. He was hindered by other business
|
|
that took him off, by his care of other churches, whose affairs were
|
|
pressing; and Paul was for doing that first, not which was most
|
|
pleasant (then he would have gone to Rome), but which was most
|
|
needful--a good example to ministers, who must not consult their own
|
|
inclinations so much as the necessity of their people's souls. Paul
|
|
desired to visit these Romans,</P>
|
|
|
|
<P>
|
|
|
|
1. That they might be edified
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:11"><I>v.</I> 11</A>):
|
|
|
|
<I>That I may impart unto you.</I> He received, that he might
|
|
communicate. Never were full breasts so desirous to be drawn out to the
|
|
sucking infant as Paul's head and heart were to be imparting spiritual
|
|
gifts, that is, preaching to them. A good sermon is a good gift, so
|
|
much the better for being a spiritual gift.--<I>To the end you may be
|
|
established.</I> Having commended their flourishing he here expresses
|
|
his desire of their establishment, that as they grew upward in the
|
|
branches they might grow downward in the root. The best saints, while
|
|
they are in such a shaking world as this, have need to be more and more
|
|
established; and spiritual gifts are of special use for our
|
|
establishment.</P>
|
|
|
|
<P>
|
|
|
|
2. That he might be comforted,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:12"><I>v.</I> 12</A>.
|
|
|
|
What he heard of their flourishing in grace was so much a joy to him
|
|
that it must needs be much more so to behold it. Paul could take
|
|
comfort in the fruit of the labours of other ministers.--<I>By the
|
|
mutual faith both of you and me,</I> that is, our mutual faithfulness
|
|
and fidelity. It is very comfortable when there is a mutual confidence
|
|
between minister and people, they confiding in him as a faithful
|
|
minister, and he in them as a faithful people. Or, the mutual work of
|
|
faith, which is love; they rejoiced in the expressions of one another's
|
|
love, or communicating their faith one to another. It is very
|
|
refreshing to Christians to compare notes about their spiritual
|
|
concerns; thus are they sharpened, <I>as iron sharpens iron.--That I
|
|
might have some fruit,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:13"><I>v.</I> 13</A>.
|
|
|
|
Their edification would be his advantage, it would be fruit abounding
|
|
to a good account. Paul minded his work, as one that believed the more
|
|
good he did the greater would his reward be.</P>
|
|
|
|
<P>
|
|
|
|
3. That he might discharge his trust as the apostle of the Gentiles
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:14"><I>v.</I> 14</A>):
|
|
|
|
<I>I am a debtor.</I>
|
|
|
|
(1.) His receivings made him a debtor; for they were talents he was
|
|
entrusted with to trade for his Master's honour. We should think of
|
|
this when we covet great things, that all our receivings put us in
|
|
debt; we are but stewards of our Lord's goods.
|
|
|
|
(2.) His office made him a debtor. He was a debtor as he was an
|
|
apostle; he was called and sent to work, and had engaged to mind it.
|
|
Paul had improved his talent, and laboured in his work, and done as
|
|
much good as ever any man did, and yet, in reflection upon it, he still
|
|
writes himself debtor; for, <I>when we have done all, we are but
|
|
unprofitable servants.--Debtor to the Greeks, and to the
|
|
barbarians,</I> that is, as the following words explain it, <I>to the
|
|
wise and to the unwise.</I> The Greeks fancied themselves to have the
|
|
monopoly of wisdom, and looked upon all the rest of the world as
|
|
barbarians, comparatively so; not cultivated with learning and arts as
|
|
they were. Now Paul was a debtor to both, looked upon himself as
|
|
obliged to do all the good he could both to the one and to the other.
|
|
Accordingly, we find him paying his debt, both in his preaching and in
|
|
his writing, doing good <I>both to Greeks and barbarians,</I> and
|
|
suiting his discourse to the capacity of each. You may observe a
|
|
difference between his sermon at Lystra among the plain Lycaonians
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+14:15">Acts xiv. 15</A>,
|
|
|
|
&c.) and his sermon at Athens among the polite philosophers,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:22">Acts xvii. 22</A>,
|
|
|
|
&c. He delivered both as debtor to each, giving to each their portion.
|
|
Though a plain preacher, yet, as debtor to the wise, he speaks wisdom
|
|
among those that are perfect,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:6">1 Cor. ii. 6</A>.
|
|
|
|
For these reasons he was ready, if he had an opportunity, <I>to preach
|
|
the gospel at Rome,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:15"><I>v.</I> 15</A>.
|
|
|
|
Though a public place, though a perilous place, where Christianity met
|
|
with a great deal of opposition, yet Paul was ready to run the risk at
|
|
Rome, if called to it: <I>I am ready</I>--<B><I>prothymon.</I></B> It
|
|
denotes a great readiness of mind, and that he was very forward to it.
|
|
What he did was not for filthy lucre, but of a ready mind. It is an
|
|
excellent thing to be ready to meet every opportunity of doing or
|
|
getting good.</P>
|
|
|
|
<A NAME="Ro1_16"> </A>
|
|
<A NAME="Ro1_17"> </A>
|
|
<A NAME="Ro1_18"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Paul's Discourse on Justification.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 For I am not ashamed of the gospel of Christ: for it is the
|
|
power of God unto salvation to every one that believeth; to the
|
|
Jew first, and also to the Greek.
|
|
17 For therein is the righteousness of God revealed from faith
|
|
to faith: as it is written, The just shall live by faith.
|
|
18 For the wrath of God is revealed from heaven against all
|
|
ungodliness and unrighteousness of men, who hold the truth in
|
|
unrighteousness;
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Paul here enters upon a large discourse of justification, in the latter
|
|
part of this chapter laying down his thesis, and, in order to the proof
|
|
of it, describing the deplorable condition of the Gentile world. His
|
|
transition is very handsome, and like an orator: he was ready to preach
|
|
the gospel at Rome, though a place where the gospel was run down by
|
|
those that called themselves the wits; <I>for,</I> saith he, <I>I am
|
|
not ashamed of it,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:16"><I>v.</I> 16</A>.
|
|
|
|
There is a great deal in the gospel which such a man as Paul might be
|
|
tempted to be ashamed of, especially that he whose gospel it is was a
|
|
man hanged upon a tree, that the doctrine of it was plain, had little
|
|
in it to set it off among scholars, the professors of it were mean and
|
|
despised, and every where spoken against; yet Paul was not ashamed to
|
|
own it. I reckon him a Christian indeed that is neither ashamed of the
|
|
gospel nor a shame to it. The reason of this bold profession, taken
|
|
from the nature and excellency of the gospel, introduces his
|
|
dissertation.</P>
|
|
|
|
<P>
|
|
|
|
I. The proposition,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:16,17"><I>v.</I> 16, 17</A>.
|
|
|
|
The excellency of the gospel lies in this, that it reveals to us,</P>
|
|
|
|
<P>
|
|
|
|
1. The salvation of believers as the end: <I>It is the power of God
|
|
unto salvation.</I> Paul is not ashamed of the gospel, how mean and
|
|
contemptible soever it may appear to a carnal eye; for <I>the power of
|
|
God works by it the salvation of all that believe;</I> it shows us
|
|
<I>the way of salvation</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+16:17">Acts xvi. 17</A>),
|
|
|
|
and is the great charter by which salvation is conveyed and made over
|
|
to us. But,
|
|
|
|
(1.) <I>It is through the power of God;</I> without that power the
|
|
gospel is but a dead letter; the revelation of the gospel is the
|
|
revelation of <I>the arm of the Lord</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:1">Isa. liii. 1</A>),
|
|
|
|
as power went along with the word of Christ to heal diseases.
|
|
|
|
(2.) It is to those, and those only, that believe. Believing interests
|
|
us in the gospel salvation; to others it is hidden. The medicine
|
|
prepared will not cure the patient if it be not taken.--<I>To the Jew
|
|
first. The lost sheep of the house of Israel</I> had the first offer
|
|
made them, both by Christ and his apostles. <I>You first</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+3:26">Acts iii. 26</A>),
|
|
|
|
but upon their refusal the apostles turned to the Gentiles,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:46">Acts xiii. 46</A>.
|
|
|
|
Jews and Gentiles now stand upon the same level, both equally miserable
|
|
without a Saviour, and both equally welcome to the Saviour,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:11">Col. iii. 11</A>.
|
|
|
|
Such doctrine as this was surprising to the Jews, who had hitherto been
|
|
the peculiar people, and had looked with scorn upon the Gentile world;
|
|
but the long-expected Messiah proves <I>a light to enlighten the
|
|
Gentiles,</I> as well as <I>the glory of his people Israel.</I></P>
|
|
|
|
<P>
|
|
|
|
2. The justification of believers as the way
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:17"><I>v.</I> 17</A>):
|
|
|
|
<I>For therein,</I> that is, in this gospel, which Paul so much
|
|
triumphs in, <I>is the righteousness of God revealed.</I> Our misery
|
|
and ruin being the product and consequent of our iniquity, that which
|
|
will show us the way of salvation must needs show us the way of
|
|
justification, and this the gospel does. The gospel makes known a
|
|
righteousness. While God is a just and holy God, and we are guilty
|
|
sinners, it is necessary we should have a righteousness wherein to
|
|
appear before him; and, blessed be God, there is such a righteousness
|
|
brought in by Messiah the prince
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:24">Dan. ix. 24</A>)
|
|
|
|
and <I>revealed in the gospel;</I> a <I>righteousness,</I> that is, a
|
|
gracious method of reconciliation and acceptance, notwithstanding the
|
|
guilt of our sins. This evangelical righteousness,
|
|
|
|
(1.) Is called the <I>righteousness of God;</I> it is of God's
|
|
appointing, of God's approving and accepting. It is so called to cut
|
|
off all pretensions to a righteousness resulting from the merit of our
|
|
own works. It is the righteousness of Christ, who is God, resulting
|
|
from a satisfaction of infinite value.
|
|
|
|
(2.) It is said to be <I>from faith to faith,</I> from the faithfulness
|
|
of God revealing to the faith of man receiving (so some); from the
|
|
faith of dependence upon God, and dealing with him immediately, as Adam
|
|
before the fall, to the faith of dependence upon a Mediator, and so
|
|
dealing with God (so others); from the first faith, by which we are put
|
|
into a justified state, to after faith, by which we live, and are
|
|
continued in that state: and the faith that justifies us is no less
|
|
than our taking Christ for our Saviour, and becoming true Christians,
|
|
according to the tenour of the baptismal covenant; from faith
|
|
engrafting us into Christ, to faith deriving virtue from him as our
|
|
root: both implied in the next words, <I>The just shall live by faith.
|
|
Just by faith,</I> there is faith justifying us; <I>live by faith,</I>
|
|
there is faith maintaining us; and so <I>there is a righteousness from
|
|
faith to faith.</I> Faith is all in all, both in the beginning and
|
|
progress of a Christian life. It is not from faith to works, as if
|
|
faith put us into a justified state, and then works preserved and
|
|
maintained us in it, but it is all along from faith to faith, as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+3:18">2 Cor. iii. 18</A>,
|
|
|
|
<I>from glory to glory;</I> it is increasing, continuing, persevering
|
|
faith, faith pressing forward, and getting ground of unbelief. To show
|
|
that this is no novel upstart doctrine, he quotes for it that famous
|
|
scripture in the Old Testament, so often mentioned in the New
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+2:4">Hab. ii. 4</A>):
|
|
|
|
<I>The just shall live by faith.</I> Being justified by faith he shall
|
|
live by it both the life of grace and of glory. The prophet there had
|
|
placed himself upon the watch-tower, expecting some extraordinary
|
|
discoveries
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:1"><I>v.</I> 1</A>),
|
|
|
|
and the discovery was of the certainty of the appearance of the
|
|
promised Messiah in the fulness of time, not withstanding seeming
|
|
delays. This is there called <I>the vision,</I> by way of eminence, as
|
|
elsewhere <I>the promise;</I> and while that time is coming, as well as
|
|
when it has come, <I>the just shall live by faith.</I> Thus is the
|
|
evangelical righteousness from faith to faith--from Old-Testament faith
|
|
in a Christ to come to New-Testament faith in a Christ already
|
|
come.</P>
|
|
|
|
<P>
|
|
|
|
II. The proof of this proposition, that both Jews and Gentiles stand in
|
|
need of a righteousness wherein to appear before God, and that neither
|
|
the one nor the other have nay of their own to plead. Justification
|
|
must be either by faith or works. It cannot be by works, which he
|
|
proves at large by describing the works both of Jews and Gentiles; and
|
|
therefore he concludes it must be by faith,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:20,38"><I>ch.</I> iii. 20, 28</A>.
|
|
|
|
The apostle, like a skilful surgeon, before he applies the plaster,
|
|
searches the wound--endeavours first to convince of guilt and wrath,
|
|
and then to show the way of salvation. This makes the gospel the more
|
|
welcome. We must first see the righteousness of God condemning, and
|
|
then the righteousness of God justifying will appear <I>worthy of all
|
|
acceptation.</I> In general
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:18"><I>v.</I> 18</A>),
|
|
|
|
<I>the wrath of God is revealed.</I> The light of nature and the light
|
|
of the law reveal the wrath of God from sin to sin. It is well for us
|
|
that the gospel reveals the justifying righteousness of God from faith
|
|
to faith. The antithesis is observable. Here is,</P>
|
|
|
|
<P>
|
|
|
|
1. The sinfulness of man described; he reduceth it to two heads,
|
|
<I>ungodliness and unrighteousness;</I> ungodliness against the laws of
|
|
the first table, unrighteousness against those of the second.</P>
|
|
|
|
<P>
|
|
|
|
2. The cause of that sinfulness, and that is, <I>holding the truth in
|
|
unrighteousness.</I> Some <I>communes notitæ,</I> some ideas they had
|
|
of the being of God, and of the difference of good and evil; but they
|
|
held them in unrighteousness, that is, they knew and professed them in
|
|
a consistency with their wicked courses. They held the truth as a
|
|
captive or prisoner, that it should not influence them, as otherwise it
|
|
would. An unrighteous wicked heart is the dungeon in which many a good
|
|
truth is detained and buried. <I>Holding fast the form of sound words
|
|
in faith and love</I> is the root of all religion
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+1:13">2 Tim. i. 13</A>),
|
|
|
|
but holding it fast in unrighteousness is the root of all sin.</P>
|
|
|
|
<P>
|
|
|
|
3. The displeasure of God against it: <I>The wrath of God is revealed
|
|
from heaven;</I> not only in the written word, <I>which is given by
|
|
inspiration of God</I> (the Gentiles had not that), but in the
|
|
providences of God, his judgments executed upon sinners, which do not
|
|
spring out of the dust, or fall out by chance, nor are they to be
|
|
ascribed to second causes, but they are a revelation from heaven. Or
|
|
<I>wrath from heaven is revealed;</I> it is not the wrath of a man like
|
|
ourselves, <I>but wrath from heaven,</I> therefore the more terrible
|
|
and the more unavoidable.</P>
|
|
|
|
<A NAME="Ro1_19"> </A>
|
|
<A NAME="Ro1_20"> </A>
|
|
<A NAME="Ro1_21"> </A>
|
|
<A NAME="Ro1_22"> </A>
|
|
<A NAME="Ro1_23"> </A>
|
|
<A NAME="Ro1_24"> </A>
|
|
<A NAME="Ro1_25"> </A>
|
|
<A NAME="Ro1_26"> </A>
|
|
<A NAME="Ro1_27"> </A>
|
|
<A NAME="Ro1_28"> </A>
|
|
<A NAME="Ro1_29"> </A>
|
|
<A NAME="Ro1_30"> </A>
|
|
<A NAME="Ro1_31"> </A>
|
|
<A NAME="Ro1_32"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Excellency of the Gospel.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 Because that which may be known of God is manifest in them;
|
|
for God hath showed <I>it</I> unto them.
|
|
20 For the invisible things of him from the creation of the
|
|
world are clearly seen, being understood by the things that are
|
|
made, <I>even</I> his eternal power and Godhead; so that they are
|
|
without excuse:
|
|
21 Because that, when they knew God, they glorified <I>him</I> not
|
|
as God, neither were thankful; but became vain in their
|
|
imaginations, and their foolish heart was darkened.
|
|
22 Professing themselves to be wise, they became fools,
|
|
23 And changed the glory of the uncorruptible God into an image
|
|
made like to corruptible man, and to birds, and four footed
|
|
beasts, and creeping things.
|
|
24 Wherefore God also gave them up to uncleanness through the
|
|
lusts of their own hearts, to dishonour their own bodies between
|
|
themselves:
|
|
25 Who changed the truth of God into a lie, and worshipped and
|
|
served the creature more than the Creator, who is blessed for
|
|
ever. Amen.
|
|
26 For this cause God gave them up unto vile affections: for
|
|
even their women did change the natural use into that which is
|
|
against nature:
|
|
27 And likewise also the men, leaving the natural use of the
|
|
woman, burned in their lust one toward another; men with men
|
|
working that which is unseemly, and receiving in themselves that
|
|
recompence of their error which was meet.
|
|
28 And even as they did not like to retain God in <I>their</I>
|
|
knowledge, God gave them over to a reprobate mind, to do those
|
|
things which are not convenient;
|
|
29 Being filled with all unrighteousness, fornication,
|
|
wickedness, covetousness, maliciousness; full of envy, murder,
|
|
debate, deceit, malignity; whisperers,
|
|
30 Backbiters, haters of God, despiteful, proud, boasters,
|
|
inventors of evil things, disobedient to parents,
|
|
31 Without understanding, covenant-breakers, without natural
|
|
affection, implacable, unmerciful:
|
|
32 Who knowing the judgment of God, that they which commit such
|
|
things are worthy of death, not only do the same, but have
|
|
pleasure in them that do them.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In this last part of the chapter the apostle applies what he had said
|
|
particularly to the Gentile world, in which we may observe,</P>
|
|
|
|
<P>
|
|
|
|
I. The means and helps they had to come to the knowledge of God. Though
|
|
they had not such a knowledge of his law as Jacob and Israel had
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+147:20">Ps. cxlvii. 20</A>),
|
|
|
|
yet among them <I>he left not himself without witness</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+14:17">Acts xiv. 17</A>):
|
|
|
|
<I>For that which may be known,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:19,20"><I>v.</I> 19, 20</A>.
|
|
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. What discoveries they had: <I>That which may be known of God is
|
|
manifest,</I> <B><I>en autois</I></B>--<I>among them;</I> that is, there
|
|
were some even among them that had the knowledge of God, were convinced
|
|
of the existence of one supreme <I>Numen.</I> The philosophy of
|
|
Pythagoras, Plato, and the Stoics, discovered a great deal of the
|
|
knowledge of God, as appears by abundance of testimonies. <I>That which
|
|
may be known,</I> which implies that there is a great deal which may
|
|
not be known. The being of God may be apprehended, but cannot be
|
|
comprehended. We cannot by searching find him out,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+11:7-9">Job xi. 7-9</A>.
|
|
|
|
Finite understandings cannot perfectly know an infinite being; but,
|
|
blessed be God, there is that which may be known, enough to lead us to
|
|
our chief end, the glorifying and enjoying of him; and these things
|
|
revealed belong to us and to our children, while secret things are not
|
|
to be pried into,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+29:29">Deut. xxix. 29</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. Whence they had these discoveries: <I>God hath shown it to them.</I>
|
|
Those common natural notions which they had of God were imprinted upon
|
|
their hearts by the God of nature himself, who is the <I>Father of
|
|
lights.</I> This sense of a Deity, and a regard to that Deity, are so
|
|
connate with the human nature that some think we are to distinguish men
|
|
from brutes by these rather than by reason.</P>
|
|
|
|
<P>
|
|
|
|
3. By what way and means these discoveries and notices which they had
|
|
were confirmed and improved, namely, by the work of creation
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:20"><I>v.</I> 20</A>);
|
|
|
|
<I>For the invisible things of God,</I> &c.</P>
|
|
|
|
<P>
|
|
|
|
(1.) Observe what they knew: <I>The invisible things of him, even his
|
|
eternal power and Godhead.</I> Though God be not the object of sense,
|
|
yet he hath discovered and made known himself by those things that are
|
|
sensible. The power and Godhead of God are invisible things, and yet
|
|
are clearly seen in their products. He works in secret
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+23:8,9,Ps+139:15,Ec+11:15">Job xxiii. 8, 9; Ps. cxxxix. 15;
|
|
Eccl. xi. 5</A>),
|
|
|
|
but manifests what he has wrought, and therein makes known his power
|
|
and Godhead, and others of his attributes which natural light
|
|
apprehends in the idea of a God. They could not come by natural light
|
|
to the knowledge of the three persons in the Godhead (though some fancy
|
|
they have found footsteps of this in Plato's writings), but they did
|
|
come to the knowledge of the Godhead, at least so much knowledge as was
|
|
sufficient to have kept them from idolatry. This was that truth which
|
|
they held in unrighteousness.</P>
|
|
|
|
<P>
|
|
|
|
(2.) How they knew it: <I>By the things that are made,</I> which could
|
|
not make themselves, nor fall into such an exact order and harmony by
|
|
any casual hits; and therefore must have been produced by some first
|
|
cause or intelligent agent, which first cause could be no other than an
|
|
eternal powerful God. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:1,Isa+40:26,Ac+17:24">Ps. xix. 1;
|
|
Isa. xl. 26; Acts xvii. 24</A>.
|
|
|
|
The workman is known by his work. The variety, multitude, order,
|
|
beauty, harmony, different nature, and excellent contrivance, of the
|
|
things that are made, the direction of them to certain ends, and the
|
|
concurrence of all the parts to the good and beauty of the whole, do
|
|
abundantly prove a Creator and his eternal power and Godhead. Thus did
|
|
the light shine in the darkness. And <I>this from the creation of the
|
|
world.</I> Understand it either,
|
|
|
|
[1.] As the topic from which the knowledge of them is drawn. To evince
|
|
this truth, we have recourse to the great work of creation. And some
|
|
think this <B><I>ktisis kosmou,</I></B> <I>this creature of the
|
|
world</I> (as it may be read), is to be understood of man, the
|
|
<B><I>ktisis kat exochen</I></B>--<I>the most remarkable creature</I>
|
|
of the lower world, called <B><I>ktisis,</I></B>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+16:15">Mark xvi. 15</A>.
|
|
|
|
The frame and structure of human bodies, and especially the most
|
|
excellent powers, faculties, and capacities of human souls, do
|
|
abundantly prove that there is a Creator, and that he is God. Or,
|
|
|
|
[2.] As the date of the discovery. It as old as the creation of the
|
|
world. In this sense <B><I>apo ktiseos</I></B> is most frequently used
|
|
in scripture. These notices concerning God are not any modern
|
|
discoveries, hit upon of late, but ancient truths, which were from the
|
|
beginning. The way of the acknowledgement of God is a good old way; it
|
|
was from the beginning. Truth got the start of error.</P>
|
|
|
|
<P>
|
|
|
|
II. Their gross idolatry, notwithstanding these discoveries that God
|
|
made to them of himself; described here,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:21-23,25"><I>v.</I> 21-23, 25</A>.
|
|
|
|
We shall the less wonder at the inefficacy of these natural discoveries
|
|
to prevent the idolatry of the Gentiles if we remember how prone even
|
|
the Jews, who had scripture light to guide them, were to idolatry; so
|
|
miserably are the degenerate sons of men plunged in the mire of sense.
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. The inward cause of their idolatry,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:21,22"><I>v.</I> 21, 22</A>.
|
|
|
|
They are therefore without excuse, in that they did know God, and from
|
|
what they knew might easily infer that it was their duty to worship
|
|
him, and him only. Though some have greater light and means of
|
|
knowledge than others, yet all have enough to leave them inexcusable.
|
|
But the mischief of it was that,
|
|
|
|
(1.) They <I>glorified him not as God.</I> Their affections towards
|
|
him, and their awe and adoration of him, did not keep pace with their
|
|
knowledge. To glorify him as God is to glorify him only; for there can
|
|
be but one infinite: but they did not so glorify him, for they set up a
|
|
multitude of other deities. To glorify him as God is to worship him
|
|
with spiritual worship; but they made images of him. Not to glorify God
|
|
as God is in effect not to glorify him at all; to respect him as a
|
|
creature is not to glorify him, but to dishonour him.
|
|
|
|
(2.) <I>Neither were they thankful;</I> not thankful for the favours in
|
|
general they received from God (insensibleness of God's mercies is at
|
|
the bottom of our sinful departures from him); not thankful in
|
|
particular for the discoveries God was pleased to make of himself to
|
|
them. Those that do not improve the means of knowledge and grace are
|
|
justly reckoned unthankful for them.
|
|
|
|
(3.) <I>But they became vain in their imaginations,</I> <B><I>en tois
|
|
dialogismois</I></B>--<I>in their reasonings,</I> in their practical
|
|
inferences. They had a great deal of knowledge of general truths
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:19"><I>v.</I> 19</A>),
|
|
|
|
but no prudence to apply them to particular cases. Or, in their notions
|
|
of God, and the creation of the world, and the origination of mankind,
|
|
and the chief good; in these things, when they quitted the plain truth,
|
|
they soon disputed themselves into a thousand vain and foolish fancies.
|
|
The several opinions and hypotheses of the various sects of
|
|
philosophers concerning these things were so many vain imaginations.
|
|
When truth is forsaken, errors multiply <I>in
|
|
infinitum</I>--<I>infinitely.</I>
|
|
|
|
(4.) <I>And their foolish heart was darkened.</I> The foolishness and
|
|
practical wickedness of the heart cloud and darken the intellectual
|
|
powers and faculties. Nothing tends more to the blinding and perverting
|
|
of the understanding than the corruption and depravedness of the will
|
|
and affections.
|
|
|
|
(5.) <I>Professing themselves to be wise, they became fools,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:22"><I>v.</I> 22</A>.
|
|
|
|
This looks black upon the philosophers, the pretenders to wisdom and
|
|
professors of it. Those that had the most luxuriant fancy, in framing
|
|
to themselves the idea of a God, fell into the most gross and absurd
|
|
conceits: and it was the just punishment of their pride and
|
|
self-conceitedness. It has been observed that the most refined nations,
|
|
that made the greatest show of wisdom, were the arrantest fools in
|
|
religion. The barbarians adored the sun and moon, which of all others
|
|
was the most specious idolatry; while the learned Egyptians worshipped
|
|
an ox and an onion. The Grecians, who excelled them in wisdom, adored
|
|
diseases and human passions. The Romans, the wisest of all, worshipped
|
|
the furies. And at this day the poor Americans worship the thunder;
|
|
while the ingenious Chinese adore the devil. Thus the <I>world by
|
|
wisdom knew not God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+1:21">1 Cor. i. 21</A>.
|
|
|
|
As a profession of wisdom is an aggravation of folly, so a proud
|
|
conceit of wisdom is the cause of a great deal of folly. Hence we read
|
|
of few philosophers who were converted to Christianity; and Paul's
|
|
preaching was no where so laughed at and ridiculed as among the learned
|
|
Athenians,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:18-32">Acts xvii. 18-32</A>.
|
|
|
|
<B><I>Phaskontes einai</I></B>--<I>conceiting themselves</I> to be wise.
|
|
The plain truth of the being of God would not content them; they
|
|
thought themselves above that, and so fell into the greatest
|
|
errors.</P>
|
|
|
|
<P>
|
|
|
|
2. The outward acts of their idolatry,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:23-25"><I>v.</I> 23-25</A>.
|
|
|
|
(1.) Making images of God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:23"><I>v.</I> 23</A>),
|
|
|
|
by which, as much as in them lay, they <I>changed the glory of the
|
|
incorruptible God.</I> Compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+106:20,Jer+2:11">Ps. cvi. 20; Jer. ii. 11</A>.
|
|
|
|
They ascribed a deity to the most contemptible creatures, and by them
|
|
represented God. It was the greatest honour God did to man that he
|
|
made man in the image of God; but it is the greatest dishonour man has
|
|
done to God that he has made God in the image of man. This was what
|
|
God so strictly warned the Jews against,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+4:15">Deut. iv. 15</A>,
|
|
|
|
&c. This the apostle shows the folly of in his sermon at Athens,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:29">Acts xvii. 29</A>.
|
|
|
|
See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+40:18,44:10">Isa. xl. 18, &c.; xliv. 10</A>,
|
|
|
|
&c. This is called
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:25"><I>v.</I> 25</A>)
|
|
|
|
<I>changing the truth of God into a lie.</I> As it did dishonour his
|
|
glory, so it did misrepresent his being. Idols are called lies, for
|
|
they belie God, as if he had a body, whereas he is a Spirit,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+23:14,Ho+7:1">Jer. xxiii. 14; Hos. vii. 1</A>.
|
|
|
|
<I>Teachers of lies,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+2:18">Hab. ii. 18</A>.
|
|
|
|
(2.) Giving divine honour to the creature: <I>Worshipped and served the
|
|
creature,</I> <B><I>para ton ktisavta</I></B>--<I>besides the
|
|
Creator.</I> They did own a supreme <I>Numen</I> in their profession,
|
|
but they did in effect disown him by the worship they paid to the
|
|
creature; for God will be all or none. Or, <I>above</I> the Creator,
|
|
paying more devout respect to their inferior deities, stars, heroes,
|
|
demons, thinking the supreme God inaccessible, or above their worship.
|
|
The sin itself was their worshipping the creature at all; but this is
|
|
mentioned as an aggravation of the sin, that they worshipped the
|
|
creature more than the Creator. This was the general wickedness of the
|
|
Gentile world, and became twisted in with their laws and government; in
|
|
compliance with which even the wise men among them, who knew and owned
|
|
a supreme God and were convinced of the nonsense and absurdity of their
|
|
polytheism and idolatry, yet did as the rest of their neighbours did.
|
|
<I>Seneca,</I> in his book <I>De Superstitione,</I> as it is quoted by
|
|
<I>Aug. de Civit. Dei,</I> lib. 6, cap. 10 (for the book itself is
|
|
lost), after he had largely shown the great folly and impiety of the
|
|
vulgar religion, in divers instances of it, yet concludes, <I>Quæ
|
|
omnia sapiens servabit tanquam legibus jussa, non tanquam diis
|
|
grata--All which a wise man will observe as established by law, not
|
|
imagining them grateful to the gods.</I> And afterwards, <I>Omnem istam
|
|
ignobilem deorum turbam, quam longo ævo longa superstitio
|
|
congessit, sic adorabimus, ut meminerimus cultum ejus magis ad morem
|
|
quam ad rem pertinere--All this ignoble rout of gods, which ancient
|
|
superstition has amassed together by long prescription, we will so
|
|
adore as to remember that the worship of them is rather a compliance
|
|
with custom than material in itself.</I> Upon which Augustine observes,
|
|
<I>Coleb at quod reprehendebat, agebat quod arguebat, quod culpabat
|
|
adorabat--He worshipped that which he censured, he did that which he
|
|
had proved wrong, and he adored what he found fault with.</I> I mention
|
|
this thus largely because methinks it doth fully explain that of the
|
|
apostle here
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:18"><I>v.</I> 18</A>):
|
|
|
|
<I>Who hold the truth in unrighteousness.</I> It is observable that
|
|
upon the mention of the dishonour done to God by the idolatry of the
|
|
Gentiles the apostle, in the midst of his discourse, expresses himself
|
|
in an awful adoration of God: <I>Who is blessed for ever. Amen.</I>
|
|
When we see or hear of any contempt cast upon God or his name, we
|
|
should thence take occasion to think and speak highly and honourably of
|
|
him. In this, as in other things, the worse others are, the better we
|
|
should be. <I>Blessed for ever,</I> notwithstanding these dishonours
|
|
done to his name: though there are those that do not glorify him, yet
|
|
he is glorified, and will be glorified to eternity.</P>
|
|
|
|
<P>
|
|
|
|
III. The judgments of God upon them for this idolatry; not many
|
|
temporal judgments (the idolatrous nations were the conquering ruling
|
|
nations of the world), but spiritual judgments, giving them up to the
|
|
most brutish and unnatural lusts. <B><I>Paredoken autous</I></B>--<I>He
|
|
gave them up;</I> it is thrice repeated here,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:24,26,28"><I>v.</I> 24, 26, 28</A>.
|
|
|
|
Spiritual judgments are of all judgments the sorest, and to be most
|
|
dreaded. Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. By whom they were given up. God gave them up, in a way of righteous
|
|
judgment, as the just punishment of their idolatry--taking off the
|
|
bridle of restraining grace--leaving them to themselves--letting them
|
|
alone; for his grace is his own, he is debtor to no man, he may give or
|
|
withhold his grace at pleasure. Whether this giving up be a positive
|
|
act of God or only privative we leave to the schools to dispute: but
|
|
this we are sure of that it is no new thing for God to give men up to
|
|
their own hearts' lusts, to send them strong delusions, to let Satan
|
|
loose upon them, nay, to lay stumbling-blocks before them. And yet God
|
|
is not the author of sin, but herein infinitely just and holy; for,
|
|
though the greatest wickedness follow upon this giving up, the fault of
|
|
that is to be laid upon the sinner's wicked heart. If the patient be
|
|
obstinate, and will not submit to the methods prescribed, but wilfully
|
|
takes and does that which is prejudicial to him, the physician is not
|
|
to be blamed if he give him up as in a desperate condition; and all the
|
|
fatal symptoms that follow are not to be imputed to the physician, but
|
|
to the disease itself and to the folly and wilfulness of the
|
|
patient.</P>
|
|
|
|
<P>
|
|
|
|
2. To what they were given up.</P>
|
|
|
|
<P>
|
|
|
|
(1.) <I>To uncleanness and vile affections,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:24,26,27"><I>v.</I> 24, 26, 27</A>.
|
|
|
|
Those that would not entertain the more pure and refined notices of
|
|
natural light, which tend to preserve the honour of God, justly
|
|
forfeited those more gross and palpable sentiments which preserve the
|
|
honour of human nature. <I>Man being in honour,</I> and refusing to
|
|
understand the God that made him, thus becomes worse than the <I>beasts
|
|
that perish,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+49:20">Ps. xlix. 20</A>.
|
|
|
|
Thus one, by the divine permission, becomes the punishment of another;
|
|
but it is (as it said here) <I>through the lusts of their own
|
|
hearts</I>--there all the fault is to be laid. Those who dishonoured
|
|
God were given up to dishonour themselves. A man cannot be delivered up
|
|
to a greater slavery than to be given up to his own lusts. Such are
|
|
given over, like the Egyptians
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+19:4">Isa. xix. 4</A>),
|
|
|
|
into the hand of a cruel lord. The particular instances of their
|
|
uncleanness and vile affections are their unnatural lusts, for which
|
|
many of the heathen, even of those among them who passed for wisemen,
|
|
as Solon and Zeno, were infamous, against the plainest and most obvious
|
|
dictates of natural light. The crying iniquity of Sodom and Gomorrah,
|
|
for which God rained hell from heaven upon them, became not only
|
|
commonly practised, but avowed, in the pagan nations. Perhaps the
|
|
apostle especially refers to the abominations that were committed in
|
|
the worship of their idol-gods, in which the worst of uncleannesses
|
|
were prescribed for the honour of their gods; dunghill service for
|
|
dunghill gods: the unclean spirits delight in such ministrations. In
|
|
the church of Rome, where the pagan idolatries are revived, images
|
|
worshipped, and saints only substituted in the room of demons, we hear
|
|
of these same abominations going barefaced, licensed by the pope
|
|
(<I>Fox's Acts and Monuments,</I> vol. 1, p. 808), and not only
|
|
commonly perpetrated, but justified and pleaded for by some of their
|
|
cardinals: the same spiritual plagues for the same spiritual
|
|
wickednesses. See what wickedness there is in the nature of man. How
|
|
abominable and filthy is man! <I>Lord, what is man?</I> says David;
|
|
what a vile creature is he when left to himself! How much are we
|
|
beholden to the restraining grace of God for the preserving any thing
|
|
of the honour and decency of the human nature! For, were it not for
|
|
this, man, who was made but little lower than the angels, would make
|
|
himself a great deal lower than the devils. This is said to be that
|
|
<I>recompence of their error which was meet.</I> The Judge of all the
|
|
earth does right, and observes a meetness between the sin and the
|
|
punishment of it.</P>
|
|
|
|
<P>
|
|
|
|
(2.) To a reprobate mind in these abominations,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:28"><I>v.</I> 28</A>.</P>
|
|
|
|
<P>
|
|
|
|
[1.] They <I>did not like to retain God in their knowledge.</I> The
|
|
blindness of their understandings was caused by the wilful aversion of
|
|
their wills and affections. They did not retain God in their knowledge,
|
|
because they did not like it. They would neither know nor do any thing
|
|
but just what pleased themselves. It is just the temper of carnal
|
|
hearts; the pleasing of themselves is their highest end. There are many
|
|
that have God in their knowledge, they cannot help it, the light shines
|
|
so fully in their faces; but they do not retain him there. They <I>say
|
|
to the Almighty, Depart</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+21:14">Job xxi. 14</A>),
|
|
|
|
and they therefore do not retain God in their knowledge because it
|
|
thwarts and contradicts their lusts; they do not like it. In their
|
|
knowledge--<B><I>en epignosei.</I></B> There is a difference between
|
|
<B><I>gnosis</I></B> and <B><I>epignosis,</I></B> the <I>knowledge</I>
|
|
and the <I>acknowledgement</I> of God; the pagans knew God, but did
|
|
not, would not, acknowledge him.</P>
|
|
|
|
<P>
|
|
|
|
[2.] Answerable to this wilfulness of theirs, in gainsaying the truth,
|
|
God gave them over to a wilfulness in the grossest sins, here called a
|
|
<I>reprobate mind</I>--<B><I>eis adokimon noun,</I></B> a mind void of
|
|
all sense and judgment to discern things that differ, so that they
|
|
could not distinguish their right hand from their left in spiritual
|
|
things. See whither a course of sin leads, and into what a gulf it
|
|
plunges the sinner at last; hither fleshly lusts have a direct
|
|
tendency. <I>Eyes full of adultery cannot cease from sin,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+2:14">2 Pet. ii. 14</A>.
|
|
|
|
This reprobate mind was a blind scared conscience, past feeling,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:19">Eph. iv. 19</A>.
|
|
|
|
When the judgment is once reconciled to sin, the man is in the suburbs
|
|
of hell. At first Pharaoh hardened his heart, but afterwards God
|
|
hardened Pharaoh's heart. Thus wilful hardness is justly punished with
|
|
judicial hardness.--<I>To do those things which are not convenient.</I>
|
|
This phrase may seem to bespeak a diminutive evil, but here it is
|
|
expressive of the grossest enormities; things that are not agreeable to
|
|
men, but contradict the very light and law of nature. And here he
|
|
subjoins a black list of those unbecoming things which the Gentiles
|
|
were guilty of, being delivered up to a reprobate mind. No wickedness
|
|
so heinous, so contrary to the light of nature, to the law of nations,
|
|
and to all the interests of mankind, but a reprobate mind will comply
|
|
with it. By the histories of those times, especially the accounts we
|
|
have of the then prevailing dispositions and practices of the Romans
|
|
when the ancient virtue of that commonwealth was so degenerated, it
|
|
appears that these sins here mentioned were then and there reigning
|
|
national sins. No fewer than twenty-three several sorts of sins and
|
|
sinners are here specified,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:29-31"><I>v.</I> 29-31</A>.
|
|
|
|
Here the devil's seat is; his name is legion, for they are many. It was
|
|
time to have the gospel preached among them, for the world had need of
|
|
reformation.</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> Sins against the first table: <I>Haters of God.</I> Here
|
|
is the devil in his own colours, sin appearing sin. Could it be
|
|
imagined that rational creatures should hate the chief good, and
|
|
depending creatures abhor the fountain of their being? And yet so it
|
|
is. Every sin has in it a hatred of God; but some sinners are more open
|
|
and avowed enemies to him than others,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+11:8">Zech. xi. 8</A>.
|
|
|
|
<I>Proud men and boasters</I> cope with God himself, and put those
|
|
crowns upon their own heads which must be cast before his throne.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> Sins against the second table. These are especially
|
|
mentioned, because in these things they had a clearer light. In general
|
|
here is a charge of unrighteousness. This is put first, for every sin
|
|
is unrighteousness; it is withholding that which is due, perverting
|
|
that which is right; it is especially put for second-table sins, doing
|
|
as we would not be done by. Against the fifth commandment:
|
|
<I>Disobedient to parents,</I> and <I>without natural
|
|
affection</I>--<B><I>astorgous,</I></B> that is parents unkind and cruel
|
|
to their children. Thus, when duty fails on one side, it commonly fails
|
|
on the other. Disobedient children are justly punished with unnatural
|
|
parents; and, on the contrary, unnatural parents with disobedient
|
|
children. Against the sixth commandment: <I>Wickedness</I> (doing
|
|
mischief for mischief's sake), <I>maliciousness, envy, murder,
|
|
debate</I> (<B><I>eridos</I></B>--<I>contention</I>), <I>malignity,
|
|
despiteful, implacable, unmerciful;</I> all expressions of that hatred
|
|
of our brother which is heart-murder. Against the seventh commandment:
|
|
<I>Fornication;</I> he mentions no more, having spoken before of other
|
|
uncleannesses. Against the eighth commandment: <I>Unrighteousness,
|
|
covetousness.</I> Against the ninth commandment: <I>Deceit, whisperers,
|
|
back-biters, covenant-breakers,</I> lying and slandering. Here are two
|
|
generals not before mentioned--<I>inventors of evil things, and without
|
|
understanding;</I> wise to do evil, and yet having no knowledge to do
|
|
good. The more deliberate and politic sinners are in inventing evil
|
|
things, the greater is their sin: so quick of invention in sin, and yet
|
|
without understanding (stark fools) in the thoughts of God. Here is
|
|
enough to humble us all, in the sense of our original corruption; for
|
|
every heart by nature has in it the seed and spawn of all these sins.
|
|
In the close he mentions the aggravations of the sins,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:32"><I>v.</I> 32</A>.
|
|
|
|
1. They <I>knew the judgment of God;</I> that is,
|
|
|
|
(1.) They knew the law. The judgment of God is that which his justice
|
|
requires, which, because he is just, he judgeth meet to be done.
|
|
|
|
(2.) They knew the penalty; so it is explained here: They knew <I>that
|
|
those who commit such things were worthy of death,</I> eternal death;
|
|
their own consciences could not but suggest this to them, and yet they
|
|
ventured upon it. It is a great aggravation of sin when it is committed
|
|
against knowledge
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:17">James iv. 17</A>),
|
|
|
|
especially against the knowledge of the judgment of God. It is daring
|
|
presumption to run upon the sword's point. It argues the heart much
|
|
hardened, and very resolutely set upon sin.
|
|
|
|
2. They <I>not only do the same, but have pleasure in those that do
|
|
them.</I> The violence of some present temptation may hurry a man into
|
|
the commission of such sins himself in which the vitiated appetite may
|
|
take a pleasure; but to be pleased with other people's sins is to love
|
|
sin for sin's sake: it is joining in a confederacy for the devil's
|
|
kingdom and interest. <B><I>Syneudokousi</I></B>: they do not only
|
|
commit sin, but they defend and justify it, and encourage others to do
|
|
the like. Our own sins are much aggravated by our concurrence with, and
|
|
complacency in, the sins of others.</P>
|
|
|
|
<P>
|
|
|
|
Now lay all this together, and then say whether the Gentile world,
|
|
lying under so much guilt and corruption, could be justified before God
|
|
by any works of their own.</P>
|
|
|
|
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