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DIVINITY SCHOOL 
 LIBRARY 
 
4 
 
 PARAPHRASE 
 2 | 
 
 AND 
 
 NOTES . 
 
 ON THE 
 
 EPISTLES OF ST. PAUL. 2 >>! 
 
 TO THE 
 
 GALATIANS, CORINTHIANS, 
 ROMANS, AND EPHESIANS. 
 
 TO WHICH IS PREFIXED AN 
 
 ESSAY 
 
 FOR THE 
 UNDERSTANDING OF ST. PAUL’S EPISTLES, 
 
 BY CONSULTING ST. PAUL HIMSELF. 
 
 —== 
 
 BY 
 
 JOHN LOCKE, ESQ. 
 
 A NEW EDITION. 
 
 LONDON: 
 
 PRINTED FOR C. AND J. RIVINGFON; T., EGERTON; J. CUTHELL; J. AND 
 A. ARCH; LONGMAN AND CO 3 T CADELL; J. RICHARDSON; J, AND 
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 J. COLLINGWOOD; T-. TEGG; G. AND W. B. WHITTAKER; G. MACKIE; 
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 AND MARSHALL; S. PROWETT; W. PICKERING; Ri SAUNDERS: J, PARKER, 
 OXFORD; AND STIRLING AND SLADE, EDINBURGH, 
 
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CONTENTS. 
 
 : PAGE 
 
 AN Essay for the Understanding of St. Paul’s Epistles, by 
 consulting St. Paul himself ................00. eee ota 
 
 A Paraphrase and Notes on St. Paul’s Epistle to the 
 MEMO ech esse doa hin idls «ae eels aileieael« « 25 
 
 A Paraphrase and Notes on St. Paul’s First Epistle to the 
 POMEL 85 Cl cn uik te pan sa iein'se aes akeie are oe 77 
 
 A Paraphrase and Notes on St. Paul’s Second Epistle to 
 ee RM oo oie Sin, nee ais w wleaaty ed 5 Ge Shee 203 
 
 A Paraphrase and Notes on St. Paul's Epistle to the Romans 271 
 A Paraphrase and Notes on St. Paul’s Epistle to the 
 
 Meee A Rio. wo ate a ae o eh we eames OS Se 429 
 Index. 
 
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 PARAPHRASE 
 
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 NOTES 
 | ON THE 
 EPISTLES OF ST. PAUL 
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 GALATIANS, CORINTHIANS, ROMANS, EPHESIANS. 
 
 TO WHICH IS PREFIXED AN 
 
 ESSAY 
 
 FOR THE 
 UNDERSTANDING OF ST. PAUL’S EPISTLES, 
 
 BY CONSULTING ST. PAUL HIMSELF. 
 
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ESSAY 
 
 FOR THE UNDERSTANDING OF 
 
 ST. PAUL’S EPISTLES, 
 
 BY CONSULTING SI. PAUL HIMSELF. 
 
 THE 
 
 PREFACE. 
 
 = 
 
 To go about to explain any of St. Paul’s epistles, 
 after so great a train of expositors and commentators, 
 might seem an attempt of vanity, censurable for its 
 needlessness, did not the daily and approved examples 
 of pious and learned men justify it. This may besome 
 excuse for me to the public, if ever these following pa- 
 pers should chance to come abroad: but to myself, for 
 whose use this work was undertaken, I need make no 
 apology. Though I had been conversant in these 
 epistles, as well as in other parts of sacred scripture, 
 yet I found that I understood them not; I mean the 
 doctrinal and discursive parts of them: though the prace 
 tical directions, which are usually dropped in the latter 
 part of each epistle, appeared to me very plain, intelligi- 
 ble, and instructive. 
 
 I did not, when I reflected on it, very much wonder, that 
 this part of sacred scripture had difficulties in it: many 
 causes of obscurity did readily occur to me. The nature 
 of epistolary writings in general, disposes the writer to pass 
 by the mentioning of many things, as well known to him, 
 to whom his letter is addressed, which are necessary to be 
 laid open to a stranger, to make him comprehend what 
 
 B2 
 
iv PREFACE. 
 
 is said: and it not seldom falls out, that a well-penned 
 letter, which is very easy and intelligible to the receiver, 
 is very obscure to a stranger, who hardly knows what to 
 make of it. The matters that St. Paul writ about, were 
 
 -certainly things well known to those he writ to, and 
 which they had some peculiar concern in; which made 
 them easily apprehend his meaning, and see the tendency 
 and force of his discourse. But we having now, at this 
 distance, no information of the occasion of his writing, 
 little or no knowledge of the temper and circum- 
 stances those he writ to were in, but what is to be ga- 
 thered out of the epistles themselves ; it is not strange, 
 that many things in them lie concealed to us, which, no 
 doubt, they who were concerned in the letter, under- 
 stood at first sight. Add to this, that in many places 
 it is manifest he answers letters sent, and questions pro- 
 posed to him, which, if we had, would much better clear 
 those passages that relate to them, than all the learned 
 notes of critics and commentators, who in after-times fill 
 us with their conjectures ; for very often, as to the mat- 
 ter in hand, they are nothing else. 
 
 The language wherein these epistles are writ, is an- 
 other, and that no small occasion of their obscurity to us 
 now : the words are Greek: a language dead many ages 
 since: a language of a very witty, volatile people, seekers 
 atter novelty, and abounding with variety of notions and 
 sects, to which they applied the terms of their common 
 tongue, with great liberty and variety: and yet this 
 makes but one small part of the difficulty in the language 
 of these epistles; there is a peculiarity in it, that much 
 more obscures and perplexes the meaning of these writ- 
 ings, than what can be occasioned by the looseness and 
 variety of the Greek tongue. The terms are Greek, but 
 the idiom, or turn of the phrases, may be truly said to 
 be Hebrew or Syriack. ‘The custom and familiarity of 
 which tongues do sometimes so far influence the expres- 
 sions in these epistles, that one may observe the force of 
 the Hebrew conjugations, particularly that of Hiphil, 
 given to Greek verbs, in a way unknown to the Grecians 
 themselves. Nor is this all; the subject treated of in 
 these epistles is so wholly new, and the doctrines con- 
 
PREFACE. v 
 
 tained in them so perfectly remote from the notions that 
 mankind were acquainted with, that most of the impor- 
 tant terms in it have quite another signification from 
 what they have in other discourses. So that putting all 
 together, we may truly say, that the New Testament is 
 a book written in a language peculiar to itself. 
 
 To these causes of obscurity, common to St. Paul, with 
 most of the other penmen of the several books of the New 
 Testament, we may add those that are peculiarly his, and 
 owing to his style and temper. He was, as it is visible, a 
 man of quick thought, and warm temper, mighty well 
 versed in the writings of the Old Testament, and full of 
 the doctrine of the New. All this put together, suggested 
 matter to him in abundance, on those subjects which 
 came in his way: so that one may consider him, when 
 he was writing, as beset with a croud of thoughts, all 
 striving for utterance. In this posture of mind it was 
 almost impossible for him to keep that slow pace, and ob- 
 serve minutely that order and method of ranging all he 
 said, from which results an easy and obvious perspicuity. 
 Tothis plenty andvehemence of his, may be imputed those 
 many large parentheses, which a careful reader may ob- 
 serve in his epistles. Upon this account also it is, that he 
 often breaks off in the middle of an argument, to let im 
 some new thought suggested by his own words; which 
 having pursued and explained, as far as conduced to his 
 present purpose, he re-assumes again the thread of his 
 discourse, and goes on with it, without taking any notice, 
 that he returns again to what he had been before say- 
 ing; though sometimes it be so far off, that it may well 
 have slipt out of his mind, and requires a very attentive 
 reader to observe, and so bring the disjointed members to- 
 gether, as to make up the connexion, and see how the scat- 
 tered parts of the discourse hang together in a coherent, 
 well-agreeing sense, that makes it all of a piece. 
 
 Besides the disturbance in perusing St. Paul’s epistles, 
 from the plenty and vivacity of his thoughts, which may 
 obscure his method, and often hide his sense from an un- 
 wary, or over-hasty reader; the frequent changing of the 
 personage he speaks in, renders the sense very uncertain, 
 and is apt to mislead one that has not some clue to guide 
 him; sometimes by the pronoun I, he means himself’; 
 
vi PREFACE. 
 
 sometimes any christian; sometimes a Jew, and some- 
 times any man, &c. If speaking of himself, in the first 
 person singular, has so various meanings; his use of the 
 first person plural is with a far greater latitude, some- 
 times designing himself alone, sometimes those with him- 
 self, whom he makes partners to the epistles; sometimes 
 with himself, comprehending the other apostles, or 
 preachers of the gospel, or christians: nay, sometimes he 
 in that. way speaks of the converted Jews, other times of 
 the converted Gentiles, and sometimes of others, in a 
 more or less extended sense, every one of which varies 
 the meaning of the place, and makes it to be differently 
 understood. I have forborne to trouble the reader with 
 examples of them here. If his own observation hath 
 not already furnished him with them, the following para- 
 phrase and notes, I suppose, will satisfy him in the point. 
 
 In the current also of his discourse, he sometimes 
 drops in the objections of others, and his answers to them, 
 without any change in the scheme of his language, that 
 might give notice of any other speaking, besides him- 
 self. ‘This requires great attention to observe; and yet, 
 if it be neglected or overlooked, will make the reader 
 very. much mistake and misunderstand his meaning, 
 and render the sense very perplexed. 
 
 These are intrinsic difficulties arising from the text it- 
 self, whereof there might be a great many other named, 
 as the uncertainty, sometimes, who are the persons he 
 speaks to, or the opinions, or practices, which he has in 
 his eye, sometimes in alluding to them, sometimes in his 
 exhortations and reproofs. But, those above-mentioned 
 being the chief, it may suffice to have opened our eyes 
 a little upon them, which, well examined, may contri- 
 bute towards our discovery of the rest. 
 
 To these we may subjoin two external causes, that 
 have made no small increase of the native and original 
 difficulties, that keep us from an easy and assured dis- 
 covery of St. Paul’s sense, in many parts of his epistles : 
 and those are, 
 
 First, The dividing of them into chapters, and verses, as 
 we have done; whereby they are so chopped and minced, 
 and, as they are now printed, stand so broken and di- 
 vided, that not only the common people take the verses 
 
PREFACE. Vii 
 
 usually for distinct aphorisms; but even men of more ad- 
 vanced knowledge, in reading them, lose very much of the 
 strength and force of the coherence, and the light that 
 depends on it. Our minds are so weak and narrow, that 
 they have need of all the helps and assistances that can 
 be procured, to lay before them undisturbedly the thread 
 and coherence of any discourse; by which alone they are 
 truly improved, and led into the genuine sense of the au- 
 thor. When the eye is constantly disturbed in loose sen- 
 tences, that by their standing and separation appear as 
 so many distinct fragments: the mind will have much 
 ado to take in, and carry on in its memory, an uniform. 
 discourse of dependent reasonings; especially having 
 from the cradle been used to wrong impressions concern- 
 ing them, and constantly accustomed to hear them quoted 
 as distinct sentences, without any limitation or explica- 
 tion of their precise meaning, from the place they stand 
 in, and the relation they bear to what goes before, or 
 follows. These divisions also have given occasion to the 
 reading these epistles by parcels, and in scraps, which 
 has farther confirmed the evil arising from such parti- 
 tions. And I doubt not but every one will confess it to 
 be a very unlikely way, to come to the understanding of 
 any other letters, to read them piece-meal, a bit to-day, 
 and another scrap to-morrow, and so on by broken in- 
 tervals: especially if the pause and cessation should be 
 made, as the chapters the apostle’s epistles are divided 
 into, do end sometimes in the middle of a discourse, 
 and sometimes in the middle of a sentence. It cannot 
 therefore but be wondered, that that should be permitted 
 to be done to holy writ, which would visibly disturb the 
 
 ense, and hinder the understanding of any other book 
 whatsoever. If Tully’s epistles were so printed, and so 
 used, I ask, Whether they would not be much harder to 
 be understood, less easy, and less pleasant to be read, 
 by much, than now they are ? 
 
 How plain soever this abuse is, and what prejudice 
 soever it does to the understanding of the sacred scrip- 
 ture, yetif a bible was printed as it should be, and as the 
 several parts of it were writ, in continued discourses, 
 where the argument is continued, I doubt not but the 
 
Vili PREFACE. 
 
 several parties would complain of it, as an innovation, 
 and a dangerous change in the publishing those holy 
 books. And indeed, those who are for maintaining their 
 opinions, and the systems of parties, by sound of words, 
 with a neglect of the true sense of scripture, would have 
 reason to make and foment the outcry. They would most 
 of them be immediately disarmed of their great magazine 
 of artillery, wherewith they defend themselves and fall 
 upon others. If the holy scriptures were but laid before 
 the eyes of christians, in its connexion and consistency, it 
 would not then be so easy to snatch out a few words, as 
 if they were separate from the rest, to serve a purpose, 
 to which they do not ai all belong, and with which they 
 have nothing to do. But, as the matter now stands, he 
 that has a mind to it, may at a cheap rate be a notable 
 champion for the truth, that is, for the doctrines of the 
 sect, that chance or interest has cast him into. He need 
 but be furnished with verses of sacred scripture, contain- 
 ing words and expressions that are but flexible, (as all 
 general obscure and doubtful ones are)and his system, that 
 has appropriated them to the orthodoxy of his church, 
 makes them immediately strong and irrefragable argu- 
 ments for his opinion. This is the benefit of loose sen- 
 tences, and scripture crumbled into verses, which quickly 
 turn into independent aphorisms. But if the quotation in 
 the verse produced were considered as a part of a conti- 
 nued coherent discourse, and so its sense were limited by 
 the tenour of the context, most of these forward and warm 
 disputants would be quite stripped of those, which they 
 doubt not now to call spiritual weapons; and they would 
 have often nothing to say, that would not show their 
 weakness, and manifestly fly in their faces. I crave leave 
 to set down a saying of the learned and judicious Mr. 
 Selden: “ In interpreting the scripture, says he, many 
 “do as ifa man should see one have ten pounds, which 
 “he reckoned by 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, meaning 
 “ four was but four units, and five five units, &c. and that 
 “‘ he had in all but ten pounds: the other that sees him, 
 “takes not the figures together as he doth, but picks 
 “ here and there; and thereupon reports that he had five 
 ** pounds in one bag, and six pounds in another bag, and 
 
PREFACE. ix 
 
 * nine pounds in another bag, &c. when as, in truth, he 
 * has but ten pounds in all. So we pick out a text here and 
 “there, to make it serve our turn; whereas if we take it 
 “ altogether, and consider-what went before, and what 
 “followed after, we should find it meant no such 
 “ thing.” 
 
 I have heard sober christians very much admire, why 
 ordinary illiterate people, who were professors, that showed 
 a concern for religion, seemed much more conversant in 
 St. Paul's epistles, than in the plainer, and (as it seemed 
 to them) much more intelligible parts of the New Testa- 
 ment; they confessed, that, though they read St. Paul’s 
 epistles with their best attention, yet they generally found 
 them too hard to be mastered, and they laboured in 
 vain so far to reach the apostle’s meaning, all along in 
 the train of what he said, as to read them with that 
 satisfaction that arises from a feeling, that we under- 
 stand and fully comprehend the force and reasoning of 
 an author; and therefore they could not imagine what 
 those saw in them whose eyes they thought not much 
 better than their own. But the case was plain, these 
 sober inquisitive readers had a mind to see nothing in 
 St. Paul’s epistles, but just what he meant; whereas 
 those others, of a quicker and gayer sight, could see 
 in them what they pleased. Nothing is more accept- 
 able to fancy, than pliant terms, and expressions that 
 are not obstinate; in such it can find its account with 
 delight, and with them be illuminated, orthodox, infalli- 
 ble at pleasure, and in its own way. But where the 
 sense of the author goes visibly in its own train, and the 
 words, receiving a determined sense from their compa- 
 nions and adjacents, will not consent to give counte- 
 nance and colour to what is agreed to be right, and 
 must be supported at any rate, there men of established 
 orthodoxy do not so well find their satisfaction. And 
 perhaps, if it were well examined, it would be no very 
 extravagant paradox to say, that there are fewer that 
 bring their opinions to the sacred scripture, to be tried by 
 that infallible rule,than bring the sacred scripture to their 
 opinions, to bend it to them, to make it, as they can, a 
 cover and guard to them. And to this purpose, its 
 being divided into verses, and brought, as much as may 
 
x PREFACE. 
 
 be, into loose and general aphorisms, makes it most 
 useful and serviceable. And in this lies the other great 
 cause of obscurity and perplexedness, which has been 
 cast upon St. Paul’s epistles from without. 
 
 St. Paul’s epistles, as they stand translated in our 
 English Bibles, are now, by long and constant use, be- 
 come a part of the English language, and common 
 phraseology, especially in matters of religion: this every 
 one uses familiarly, and thinks he understands; but it 
 must be observed, that if he has a distinct meaning, 
 when he uses those words and phrases, and knows him- 
 self, what he intends by them, it is always according to 
 the sense of his own system, and the articles, or inter- 
 pretations, of the seciety he is engaged in. So that all 
 this knowledge and understanding, which he has in the 
 use of these passages of sacred scripture, reaches no far- 
 ther than this, that he knows (and that is very well) 
 what he himself says, but thereby knows nothing at all 
 what St. Paul saidin them. The apostle writ not by 
 that man’s system, and so his meaning cannot be known 
 by it. This being the ordinary way of understanding 
 the epistles, and every sect being perfectly orthodox in 
 his own judgment ; what a great and invincible darkness 
 must this cast upon St. Paul’s meaning, to all those of 
 that way, in all those places where his thoughts and 
 sense run counter to what any party has espoused for 
 orthodox ; as it must, unavoidably, to all but one of the 
 different systems, in all those passages that any way 
 relate to the points in controversy between them ? 
 
 This is a mischief, which however frequent, and almost 
 natural, reaches so far, that it would justly make all 
 those who depend upon them wholly diffident of com- 
 mentators, and let them see how little help was to be 
 expected from them, in relying on them for the true 
 sense of the sacred scripture, did they not take care to 
 help to cozen themselves, by choosing to use, and pin 
 their faith on, such expositors as explain the sacred 
 scripture, in favour of those opinions, that they before- 
 hand have voted orthodox, and bring to the sacred scrip- 
 ture, not for trial but confirmation. No-body can think 
 that any text of St. Paul’s epistles has two contrary 
 meanings; and yet so it must have, to two different 
 
PREFACE. i 
 
 men, who taking two commentators of different sects, 
 for their respective guides into the sense of any one of 
 the epistles, shall build upon their respective expositions. 
 We need go no further for a proof of it, than the notes 
 of the two celebrated commentators on the New Testa- 
 ment, Dr. Hammond and Beza, both men of parts and 
 learning, and both thought, by their followers, men 
 mighty in the sacred scriptures. So that here we see 
 the hopes of great benefit and light, from expositors and 
 commentators, is in a great part abated; and those, who 
 have most need of their help, can receive but little from 
 them, and can have very little assurance of reaching the 
 apostle’s sense, by what they find in them, whilst mat- 
 ters remain in the same state they are in at present. 
 For those who find they need help, and would borrow 
 light from expositors, either consult only those who have 
 the good luck to be thought sound and orthodox, avoid- 
 ing those of different sentiments from themselves, in 
 the great and approved points of their systems, as dan- 
 gerous and not fit to be meddled with; or else with in- 
 differency look into the notes of all commentators pro- 
 miscuously. The first of these take pains only to confirm 
 themselves in the opinion and tenets they have already, 
 which, whether it be the way to get the true meaning 
 of what St. Paul delivered, is easy to determine. The 
 others, with much more fairness to themselves, though 
 with reaping little more advantage, (unless they have 
 something else to guide them into the apostle’s meaning, 
 than the comments themselves) seek help on all hands, 
 and refuse not to be taught by any one, who offers to 
 enlighten them in any of the dark passages. But here, 
 though they avoid the mischief, which the others fall 
 into, of being confined in their sense, and seeing nothing 
 but that in St. Paul’s writings, be it right or wrong ; 
 yet they run into as great on the other side, and instead 
 of being confirmed in the meaning, that they thought 
 they saw in the text, are distracted with an hundred, 
 suggested by those they advised with; and so, instead 
 of that one sense of the scripture, which they carried 
 with them to their commentators, return from them 
 with none at all. 
 
xil PREFACE. 
 
 This, indeed, seems to make the case desperate: for if 
 the comments and expositions of pious and learned men 
 cannot be depended on, whither shall we go for help? 
 To which I answer, I would not be mistaken, as if I 
 thought the labours of the learned in this case wholly 
 lost and fruitless. There is great use and benefit to be 
 made of them, when we have once got a rule, to know 
 which of their expositions, in the great variety there is 
 of them, explains the words and phrases according to 
 the apostle’s meaning. Until then it is evident, from 
 what is above said, they serve for the most part to no 
 other use, but either to make us find our own sense, 
 and not his, in St. Paul’s words; or else to find in them 
 no settled sense at all. 
 
 Here it will be asked, “ How shall we come by this 
 *‘rule you mention? Where is that touchstone to be 
 “ had, that will show us, whether the meaning we our- 
 * selves put, or take as put by others, upon St. Paul’s 
 “ words, in his epistles, be truly his meaning or no?” 
 I will not say the way which I propose, and have in the 
 following paraphrase followed, will make us infallible in 
 our interpretations of the apostle’s text : but this I will 
 own, that till I took this way, St. Paul’s epistles, to me, in 
 the ordinary way of reading and studying them, were 
 very obscure parts of scripture, that left me almost every- 
 where at a loss; and I was at a great uncertainty, in 
 which of the contrary senses, that were to be found in 
 his commentators, he was to be taken. Whether what 
 I have done has made it any clearer, and more visible, 
 now, I must leave others to judge. This I beg leave 
 to say for myself, that if some very sober, judicious 
 christians, no strangers to the sacred scriptures, nay, 
 learned divines of the church of England, had not pro- 
 fessed, that by the perusal of these following papers, 
 they understood the epistles much better than they did 
 before, and had not, with repeated instances, pressed me 
 to publish them, I should not have consented they should 
 have gone beyond my own private use, for which they 
 were at first designed, and where they made me not 
 repent my pains. 
 
 If any one be so far pleased with my endeavours, as 
 
PREFACE. xiii 
 
 to think it worth while to be informed, what was the 
 clue I guided myself by, through all the dark passages 
 of these epistles, I shall minutely tell him the steps by 
 which I was brought into this way, that he may judge 
 whether I proceed rationally, upon right grounds, or no; 
 if so be any thing, in so mean an example as mine, may 
 be worth his notice. 
 
 After I had found by long experience, that the reading 
 of the text and comments in the ordinary way, proved 
 not so successful as I wished, to the end proposed, I 
 began to suspect, that in reading a chapter as was usual, 
 and thereupon sometimes consulting expositors upon 
 some hard places of it, which at that time most affected 
 me, as relating to points then under consideration in 
 my own mind, or in debate amongst others; was not a 
 right method to get into the true sense of these epistles. 
 I saw plainly, after I began once to reflect on it, that if 
 any one now should write me a letter, as long as St. 
 Paul’s to the Romans, concerning such a matter as that 
 is, in a style as foreign, and expressions as dubious, as 
 his seem to be, if I should divide it into fifteen or six- 
 teen chapters, and read of them one to-day, and another 
 to-morrow, &c. it was ten to one, I should never come 
 to a full and clear comprehension of it. ‘The way to 
 understand the mind of him that writ it, every one would 
 agree, was to read the whole letter through, from one 
 end to the other, all at once, to see what was the main 
 subject and tendency of it: or if it had several views and 
 purposes in it, not dependent one of another, nor in a 
 subordination to one chief aim and end, to discover what 
 those different matters were, and where the author con- 
 cluded one, and began another; and if there were any 
 necessity of dividing the epistle into parts, to make these 
 the boundaries of them. 
 
 In prosecution of this thought, I concluded it neces- 
 sary, for the understanding of any one of St. Paul’s epistles, 
 to read it all through at one sitting; and to observe, as 
 well as I could, the drift and design of his writing it. If 
 the first reading gave me some light, the second gave me 
 more; and so I persisted on, reading constantly the 
 whole epistle over at once, till [ came to have a good 
 
xiv PREFACE. 
 
 general view of the apostle’s main purpose in writing 
 the epistle, the chief branches of his discourse wherein 
 he prosecuted it, the arguments he used, and the dispo- 
 sition of the whole. : 
 
 This, I confess, is not to be obtained by one or two 
 hasty readings; it must be repeated again and again, 
 with a close attention to the tenour of the discourse, and 
 a perfect neglect of the divisions into chapters and verses. 
 On the contrary, the safest way is to suppose, that the 
 epistle has but one business and one aim, until, by a 
 frequent perusal of it, you are forced to see there are 
 distinct independent matters in it, which will forwardly 
 enough show themselves. 
 
 It requires so much more pains, judgment, and appli- 
 cation, to find the coherence of obscure and abstruse wri- 
 tings, and makes them so much the more unfit to serve 
 prejudice and pre-occupation, when found; that it is 
 not to be wondered, that St. Paul’s epistles have, with 
 many, passed rather for disjointed, loose, pious discourses, 
 full of warmth and zeal and overflows of light, rather 
 than for calm, strong, coherent reasonings, that carried a 
 thread of argument and consistency all through them. 
 
 But this muttering of lazy or ill-disposed readers hin- 
 dered me not from persisting in the course I had begun: 
 I continued to read the same epistle over and over, and 
 ever again, until I came to discover as appeared to me, 
 what was the drift and aim of it, and by what steps and 
 arguments St. Paul prosecuted his purpose. I remem- 
 bered that St. Paul was miraculously called to the mi- 
 nistry of the gospel, and declared to be a chosen vessel ; 
 that he had the whole doctrine of the gospel from God, 
 by immediate revelation; and was appointed to be the 
 apostle of the Gentiles, for the propagating of it in the 
 heathen world. ‘This was enough to persuade me, that 
 he was not a man of loose and shattered parts, incapable 
 to argue, and unfit to convince those he had to deal with. 
 God knows how to choose fit instruments for the busi- 
 ness he employs them in. A large stock of jewish learn- 
 ing he had taken in, at the feet of Gamaliel ; and for 
 his information in christian knowledge, and the mysteries 
 and depths of the dispensation of grace by Jesus Christ, 
 
PREFACE. XV 
 
 God himself had condescended to be his instructor and’ 
 teacher. The light of the gospel he had received from 
 the Fountain and Father of light himself, who, I con- 
 cluded, had not furnished him in this extraordinary man- 
 ner, if all this plentiful stock of learning and illumination 
 had been in danger to have been lost, or proved useless, 
 in a jumbled and confused head; nor have laid up such 
 a store of admirable and useful knowledge in a man, 
 who, for want of method and order, clearness of concep- 
 tion, or pertinency in discourse, could not draw it out 
 into use with the greatest advantages of force and cohe- 
 rence. That he knew how to prosecute this purpose 
 with strength of argument, and close reasoning, without 
 incoherent sallies, or the intermixing of things foreign to 
 his business, was evident to me, from several speeches of 
 his, recorded in the Acts: and it was hard to think, that 
 a man that could talk with so much consistency, and 
 clearness of conviction, should not be able to write with- 
 out confusion, inextricable obscurity,and perpetual ramb- 
 ling. The force, order, and perspicuity of those dis- 
 courses, could not be denied to be very visible. How, 
 then, came it, that the like was thought much wanting 
 in his epistles ?. And of this there appeared to me this 
 plain reason: the particularities of the history, in which 
 these speeches are inserted, show St. Paul's end in speak- 
 ing ; which, being seen, casts a light on the whole, and 
 shows the pertinency of all that he says. But his epistles 
 not being so circumstantiated; there being no concur- 
 ring history, that plainly declares the disposition St. Paul 
 was in; what the actions, expectations, or demands of 
 those to whom he writ, required him to speak to, we are 
 nowhere told. All this, and a great deal more, neces- 
 sary to guide us into the true meaning of the epistles, 
 is to be had only from the epistles themselves, and to be 
 gathered from thence with stubborn attention, and more 
 than common application. 
 
 This being the only safe guide (under the Spirit of 
 God, that dictated these sacred writings) that can he 
 relied on, I hope I may he excused, if I venture to say, 
 that the utmost ought to be done to observe and trace 
 out St. Paul’s reasonings; to follow the thread of his 
 
XVi PREFACE. 
 
 discourse in each of his epistles; to show how it goes 
 on, still directed with the same view, and pertinently 
 * drawing the several incidents towards the same point. 
 To understand him right, his inferences should be strictly 
 observed; and it should be carefully examined, from 
 what they are drawn, and what they tend to. He is 
 certainly a coherent, argumentative, pertinent writer ; 
 and care, I think, should be taken, in expounding of 
 him, to show that he is so. But though I say, he has 
 weighty aims in his epistles, which he steadily keeps in 
 his eye, and drives at, in all he says; yet I do not say, 
 that he puts his discourses into an artificial method, or 
 leads his reader into a distinction of his arguments, or 
 gives them notice of new matter, by rhetorical or stu- 
 died transitions. He has no ornaments borrowed. from 
 the Greek eloquence; no notions of their philosophy 
 mixed with his doctrine, to set it off. The enticing 
 words of man’s wisdom, whereby he means all the 
 studied rules of the Grecian schools, which made them 
 such masters in the art of speaking, he, as he says him- 
 self, 1 Cor. ii. 4, wholly neglected. The reason whereof 
 he gives in the next verse, and in other places. But 
 though politeness of language, delicacy of style, fineness 
 of expression, laboured periods, artificial transitions, and 
 a very methodical ranging of the parts, with such other 
 embellishments as make a discourse enter the mind 
 smoothly, and strike the fancy at first hearing, have 
 little or no place in his style ; yet coherence of discourse, 
 and a direct tendency of all the parts of it to the argu- 
 ment in hand, are most eminently to be found in him. 
 This I take to be his character, and doubt not but it 
 will be found to be so upon diligent examination. And 
 in this, if it be so, we have a clue, if we will take the 
 pains to find it, that will conduct us with surety, through 
 those seemingly dark places, and imagined intricacies, 
 in which christians have wandered so far one from an- 
 other, as to find quite contrary senses. 
 
 Whether a superficial reading, accompanied with the 
 common opinion of his invincible obscurity, has kept off 
 some from seeking in him, the coherence of a discourse, 
 tending with close, strong reasoning to a point; or a 
 
PREFACE. Xvi 
 
 seemingly more honourable opinion of one that had 
 been rapped up into the third heaven, as if from a man 
 so warmed and illuminated as he had been, nothing 
 could be expected but flashes of light, and raptures of 
 zeal, hindered others to look for a train of reasoning, 
 proceeding on reguiar and cogent argumentation, from 
 a man raised above the ordinary pitch of humanity, to 
 a higher and brighter way of illumination; or else, 
 whether others were loth to beat their heads about the 
 tenour and coherence in St. Paul’s discourses ; which, if 
 found out, possibly might set them at a manifest and 
 irreconcileable difference with their systems : it is certain 
 that, whatever hath been the cause, this way of getting 
 the true sense of St. Paul’s epistles, seems not to have 
 been much made use of, or at least so thoroughly 
 pursued, as I am apt to think it deserves. 
 
 For, granting that he was full-stored with the know- 
 ledge of the things he treated of; for he had light from 
 heaven, it was God himself furnished him, and he could 
 not want: allowing also that he had ability to make 
 use of the knowledge had been given him, for the end 
 for which it was given him, viz. the information, con- 
 viction, and conversion of others; and accordingly, that 
 he knew how to direct his discourse to the point in hand; 
 we cannot widely mistake the parts of his discourse 
 employed about it, when we have any where found out 
 the point he drives at: wherever we have got a view 
 of his design, and the aim he proposed to himself in 
 writing, we may he sure, that such or such an interpre- 
 tation does not give us his genuine sense, it being 
 nothing at all to his present purpose. Nay, among 
 various meanings given a text, it fails not to direct us to 
 the best, and very often to assure us of the true. For 
 it is no presumption, when one sees a man arguing from 
 this or that proposition, if he be a sober man, master of 
 reason, or common-sense, and takes any care of what 
 he says, to pronounce with confidence, in several cases, 
 that he could not talk thus or thus. 
 
 I do not yet so magnify this method of studying St. 
 Paul’s epistles, as well as other parts of sacred scripture, 
 as to think it will perfectly clear every hard place, and 
 
 Cc 
 
xviii PREFACE. 
 
 leave no doubt unresolved. I know, expressions now 
 out of use, opinions of those times not heard of in our 
 days, allusions to customs lost to us, and various circum- 
 stances and particularities of the parties, which we 
 cannot come at, &c. must needs continue several passages 
 in the dark, now to us, at this distance, which shone 
 with full light to those they were directed to. But for 
 all that, the studying of St. Paul's epistles, i in the way I 
 have proposed, will, I humbly conceive, carry us a great 
 length in the right understanding of them, and make 
 us rejoice in the light we receive from those most useful 
 parts of divine revelation, by furnishing us with visible 
 grounds, that we are not mistaken, whilst the consist-~ 
 ency of the discourse, and the pertinency of it to the 
 design he is upon, vouches it worthy of our great apostle. 
 At least I hope it may be my excuse, for having en- 
 deavoured to make St. Paul an interpreter to me of his 
 own epistles. 
 
 To this may be added another help, which St. Paul 
 himself affords us, towards the attaining the true mean- 
 ing contained in his epistles. He that reads him with 
 the attention I propose, will easily observe, that as he 
 was full of the doctrine of the gospel; so it lay all clear 
 ‘and in order, open to his view. When he gave his 
 thoughts utterance upon any point, the matter flowed 
 like a torrent; but it is plain, it was a matter he was 
 perfectly master of: he fully possessed the entire revela- 
 tion he had received from God; had thoroughly digested 
 ‘it; all the parts were formed together in his mind, into 
 one well-contracted harmonious body. So that he was 
 no way at an uncertainty, nor ever, in the least, at a 
 loss concerning any branch of it. One may see his 
 thoughts were all of a piece in all his epistles, his notions 
 were at all times uniform, and constantly the same, 
 though his expressions very various. In them he seems 
 to take great liberty. This at least is certain, that no 
 one seems less tied up to a form of words. If then, 
 having, by the method before proposed, got into the 
 sense of the several epistles, we will but compare what 
 he says, in the places where he treats of the same subject, 
 “we can hardly be mistaken in his sense, nor doubt what 
 
PREFACE. xix 
 
 it was that he believed and taught, concerning those 
 points of the christian religion. I know it is not un- 
 usual to find a multitude of texts heaped up, for the 
 maintaining of an espoused proposition; but in a sense 
 often so remote from their true meaning, that one can 
 hardly avoid thinking, that those who so used them, 
 either sought not, or valued not the sense; and were 
 satisfied with the sound, where they could but get that 
 to favour them. But a verbal concordance leads not 
 always to texts of the same meaning’; trusting too much 
 thereto will furnish us but with slight proofs in many 
 cases, and any one may observe, how apt.that is to 
 jumble together passages of scripture, not relating to the 
 same matter, and thereby to disturb and unsettle the 
 true meaning of holy scripture. I have therefore said, 
 that we should compare together places of scripture 
 treating of the same point. Thus, indeed, one part 
 of the sacred text could not fail to give light unto 
 another. And since the providence of God hath so 
 ordered it, that St. Paul has writ a great number of 
 epistles; which, though upon different occasions, and to 
 several purposes, yet all confined within the business of 
 his apostleship, and so contain nothing but points of 
 christian instruction, amongst which he seldom fails to 
 drop in, and often to enlarge on, the great and dis- 
 tinguishing doctrines of our holy religion; which, if 
 quitting our own infallibility in that analogy of faith, 
 which we have made to ourselves, or have implicitly 
 adopted from some other, we would carefully lay to- 
 gether, and diligently compare and study, I am apt to 
 think, would give us St. Paul’s system in a clear and 
 indisputable sense; which every one must acknowledge 
 to be a better standard to interpret his. meaning by, in 
 any obscure and doubtful parts of his epistles, if any such 
 should still remain, than the system, confession, or arti- 
 cles of any church, or society of christians, yet known ; 
 which, however pretended to be founded on scripture, 
 are visibly the contrivances of men, fallible both in their 
 opinions and interpretations; and, as is visible in most 
 of them, made with partial views, and adapted to what 
 the occasions of that time, and the present circumstances 
 C2 
 
XX PREFACE. 
 
 they were then in, were thought to require, for the sup- 
 port or justification of themselves. ‘Their philosophy, 
 also, has its part in misleading men from the true sense 
 of the sacred scripture. He that shall attentively read 
 the christian writers, after the age of the apostles, will 
 easily find how much the philosophy, they were tinctured — 
 with, influenced them in their understanding of the 
 books of the old and new testament. In the ages 
 wherein Piatonism prevailed, the converts to christianity 
 of that school, on all occasions, interpreted holy writ, 
 according to the notions they had imbibed from that 
 philosophy. Aristotle’s doctrine had the same effect in 
 its turn, and when it degenerated into the peripateticism 
 of the schools, that, too, brought its notions and dis- 
 tinctions into divinity, and affixed them to the terms of 
 the sacred scripture. And we may see still how, at this 
 day, every one’s philosophy regulates every one’s inter- 
 pretation of the word of God. ‘Those who are possessed 
 with the doctrine of aerial and zthereal vehicles, have 
 thence borrowed an interpretation of the four first verses 
 of 2 Cor. v. without having any ground to think, that 
 St. Paul had the least notion of any such vehicle. It is 
 plain, that the teaching of men philosophy, was no part 
 of the design of divine revelation; but that the ex- 
 pressions of scripture are commonly suited, in those 
 matters, to the vulgar apprehensions and conceptions of 
 the place and people, where they were delivered. And, 
 as to the doctrine therein directly taught by the apostles, 
 that tends wholly to the setting up the kingdom of 
 Jesus Christ in this world, and the salvation of men’s 
 souls: and in this it is plain their expressions were con- 
 formed to the ideas and notions which they had received 
 from revelation, or were consequent from it. We shall, 
 therefore, in vain go about to interpret their words by 
 the notions of our philosophy, and the doctrines of men 
 delivered in our schools. ‘This is to explain the apostles’ 
 meaning, by what they never thought of, whilst they 
 were writing; which is not the way to find their sense, 
 in what they delivered, but our own, and to take up, 
 from their writings, not what they left there for us, but 
 what we bring along with us in ourselves. He that 
 
PREFACE. xxi 
 
 would understand St. Paul right, must understand his 
 terms, in the sense he uses them, and not as they are 
 appropriated by each man’s particular philosophy to con- 
 ceptions that never entered the mind of the apostle. 
 For example, he that shall bring the philosophy now 
 taught and received, to the explaining of spirit, soul, and 
 body, mentioned 1 Thess. v. 23, will, I fear, hardly 
 reach St. Paul’s sense, or represent to himself the notions 
 St. Paul then had in his mind. That is what we should 
 aim at, in reading him, or any other author; and until 
 we, from his words, paint his very ideas and thoughts 
 in our minds, we do not understand him. 
 
 In the divisions I have made, I have endeavoured, 
 the best I could, to govern myself by the diversity of 
 matter. But in a writer like St. Paul, it is not so easy 
 always to find precisely, where one subject ends, and 
 another begins. He is full of the matter he treats, and 
 writes with warmth, which usually neglects method, and 
 those partitions and pauses, which men, educated in the 
 schools of rhetoricians, usually observe. Those arts of 
 writings, St. Paul, as well out of design as temper, 
 wholly laid by: the subject he had in hand, and the 
 grounds upon which it stood firm, and by which he en- 
 forced it, were what alone he minded; and without 
 solemnly winding up one argument, and intimating any 
 way, that he began another, let his thoughts, which were 
 fully possessed of the matter, run in one continued train, 
 wherein the parts of his discourse were wove, one into 
 another : so that it is seldom that the scheme of his dis- 
 course makes any gap; and therefore, without breaking 
 in upon the connexion of his language, it is hardly possi- 
 ble to separate his discourse, and give a distinct view 
 of his several arguments, in distinct sections. 
 
 I am far from pretending infallibility, in the sense I 
 have any where given in my paraphrase, or notes: that 
 would be to erect myself into an apostle ; a presumption 
 of the highest nature in any one, that cannot confirm 
 what he says by miracles. I have, for my own infor- 
 mation, sought the true meaning, as far as my poor 
 abilities would reach. And I have unbiassedly em- 
 braced, what, upon a fair inquiry, appeared so to me. 
 
xxii PREFACE. 
 
 This I thought my duty and interest, in a matter of so 
 great concernment to me. If I must believe for myself, 
 it is unavoidable, that I must understand for myself. 
 For if I blindly, and with an implicit faith, take the 
 pope’s interpretation of the sacred scripture, - without 
 examining whether it be Christ’s meaning; it is the 
 pope I believe in, and not in Christ ; it is his authority 
 I rest upon; it is what he says, J embrace: for what it 
 is Christ says, I neither know nor concern myself. | It 
 is the same thing, when I set up any other man in 
 Christ’s place, and make him the authentic interpreter 
 of sacred scripture to myself. He may possibly under- 
 stand the sacred scripture as right as any man: but I 
 shall do well to examine myself, whether that, which I 
 do not know, nay, which (in the way I take) I can never 
 know, can justify me, in making myself his disciple, 
 instead of Jesus Christ’s, who of right is alone, and ought 
 to be, my only Lord and Master: and it will be no less 
 sacrilege in me, to substitute to myself any other in his 
 room, to be a prophet to me, than to be my king, o 
 priest. 
 The same reasons that put me upon doing what I 
 have in these papers done, will exempt me from all 
 suspicion of imposing my interpretation on others. The 
 reasons that led me into the meaning, which prevailed 
 on my mind, are set down with it: as far as they carry 
 light and conviction to any other man’s understanding, 
 so far, I hope, my labour may be of some use to him; 
 beyond the evidence it carries with it, I advise him not 
 to follow mine, nor any man’s interpretation. We are 
 all men, liable to errours, and infected with them; but 
 have this sure way to preserve ourselves, every one, 
 from danger by them, if, laying aside sloth, carelessness, 
 prejudice, party, and a reverence of men, we betake 
 ourselves, in earnest, to the study of the way to salva- 
 tion, in those holy writings, wherein God has revealed 
 it from heaven, and proposed it to the world, seeking 
 our religion, where we are sure it is in truth to be 
 found, comparing spiritual things with spiritual things. 
 
A 
 
 PARAPHRASE 
 
 AND 
 NOTES 
 ON THE 
 EPISTLE OF ST. PAUL 
 
 TO THE 
 
 GALATIANS. 
 
THE 
 
 PUBLISHER TO THE READER. 
 
 THERE is nothing, certainly, of greater encouragement 
 to the peace of the church in general, nor to the direction 
 and edification of all christians in particular, than a 
 right understanding of the holy scripture. ‘This con- 
 sideration has set so many learned and pious men 
 amongst us, of late years, upon expositions, paraphrases, 
 and notes on the sacred writings, that the author of 
 these hopes the fashion may excuse him from endea- 
 vouring to add his mite; believing, that after all that 
 has been done by those great labourers in the harvest, 
 there may be some gleanings left, whereof he presumes 
 he has an instance, chap. iii. ver. 20, and some other 
 places of this epistle to the Galatians, which he looks 
 upon not to be the hardest of St. Paul’s. If he has 
 given a light to any obscure passage, he shall think his 
 pains well employed; if there be nothing else worth 
 notice in him, accept of his good intention. 
 
[ 25 |] 
 
 THE 
 EPISTLE OF ST. PAUL 
 
 TO THE 
 
 -GALATIANS: 
 
 WRIT FROM EPHESUS, THE YEAR OF OUR LORD 57, OF NERO III. 
 
 SYNOPSIS. 
 
 THE subject and design of this epistle of St. Paul is 
 much the same with that of his epistle to the Romans, 
 but treated in somewhat a different manner. The 
 business of it is to dehort and hinder the Galatians 
 from bringing themselves under the bondage of the 
 Mosaical law. 
 
 St. Paul himself had planted the churches of Galatia, 
 and therefore referring (as he does, chap. i. 8, 9,) to 
 what he had before taught them, does not, in this epistle 
 lay down at large to them the doctrine of the gospel, 
 as he does in that to the Romans, who having been 
 converted to the christian faith by others, he did not 
 know how far they were instructed in all those par- 
 ticulars, which, on the occasion whereon he writ to them, 
 it might be necessary for them to understand: and 
 therefore, writing to the Romans, he sets before them a 
 large and comprehensive view of the chief heads of the 
 christian religion. 
 
 He also deals more roundly with his disciples the 
 Galatians than, we may observe, he does with the 
 Romans, to whom he, being a stranger, writes not in so 
 familiar a style, nor in his reproofs and exhortations uses 
 so much the tone of a master, as he does to the Galatians. 
 
26 SYNOPSIS. 
 
 St. Paul had converted the Galatians to the faith, and 
 erected several churches among them in the year of our 
 Lord 51; between which, and the year 57, wherein 
 this epistle was writ, the disorders following were got 
 into those churches : 
 
 First, Some zealots for the jewish constitution had 
 very near persuaded them out of their christian liberty, 
 and made them willing to submit to circumcision, and 
 all the ritual observances of the jewish church, as ne- 
 cessary under the gospel, chap. i. 7 ; ili. 3; iv. 9, 10, 21 ; 
 v. 1, 2, 6, 9, 10. 
 
 Secondly, Their dissensions and disputes in this matter 
 had raised great animosities amongst them, to the dis- 
 turbance of their peace, and the setting them at strife 
 with one another, chap. v. 6, 13—15. 
 
 The reforming them in these two points, seems to be 
 the main business of this epistle, wherein he endeavours 
 to establish them in a resolution to stand firm in the 
 freedom of the gospel, which exempts them: from ‘the 
 bondage of the Mosaical law: and labours to;reduce 
 them to a sincere love and affection one to another ; 
 which he concludes with an exhortation to liberality, 
 and general beneficence, especially to their teachers, 
 chap. vi. 6,10. These being the matters. he had in his 
 _mind to write to them about, he seems here as if he had 
 done. .But, upon mentioning ver. 11, what a long 
 letter he had writ to them with his own hand, the 
 former argument concerning. circumcision, ‘which filled 
 and warmed ‘his mind, broke out again into what we 
 find, ver. 12—17, of the sixth chapter. 
 
CHAP. I. GALATIANS. oN" 
 
 SECT. I. 
 CHAP. I]. 1—5. 
 INTRODUCTION. 
 CONTENTS. 
 
 THE general view of this epistle plainly shows St. 
 Paul’s chief design in it to be, to keep the Galatians 
 from hearkening to those judaizing seducers, who had 
 almost persuaded them to be circumcised. These per- 
 verters of the gospel of Christ, as St. Paul himself calls 
 them, ver. 7, had, as may be gathered from ver. 8, and 
 10, and from chap. v. 11, and other passages of this 
 epistle, made the Galatians believe, that St. Paul himself 
 Was for circumcision. Until St. Paul himself had set 
 them right in this matter, and convinced them of the 
 falsehood of this aspersion, it was in vain for him, by 
 other arguments, to attempt the re-establishing the 
 Galatians in the christian liberty, and ia that truth 
 which he had preached to them. The removing there- 
 fore of this calumny, was his first endeavour : and to that 
 purpose, this introduction, different from what we find 
 in any other of his epistles, is marvellously well adapted. 
 He declares, here at the entrance, very expressly and 
 emphatically, that he was not sent by men on their 
 errands; nay, that Christ, in sending him, did not so 
 much as convey his apostolic power to him by the 
 ministry, or intervention of any man; but that his com- 
 mission and instructions were all entirely from God, and 
 Christ himself, by immediate revelation. This, of itself, 
 was an argument sufficient to induce them to believe, 1. 
 That what he taught them, when he first preached the 
 gospel to them, was the truth, and that they ought to 
 
98 GALATIANS. CHAP. ft. 
 
 stick firm to that. 2. That he changed not his doctrine, 
 whatever might be reported of him. He was Christ’s 
 chosen officer, and had no dependence on men’s opinions, 
 nor regard to their authority or favour, in what he 
 preached ; and therefore it was not likely he should 
 preach one thing at one time, and another thing at 
 another. 
 
 Thus this preface is very proper in this place, to 
 introduce what he is going to say concerning himself, 
 and adds force to his discourse, and the account he gives 
 of himself in the next section. 
 
 TEXT. 
 
 1 Paut an apostle (not of men, neither by man, but by Jesus 
 Christ, and God tke Father, who raised him from the dead.) 
 
 2 And all the brethren, which are with me, unto the churches of 
 Galatia. 
 
 3 Grace be to you, and peace, from God the Father, and from our 
 Lord Jesus Christ. 
 
 PARAPHRASE. 
 
 1 Pavt (an apostle not of men*, to serve their ends, or 
 carry on their designs, nor receiving his call, or com- 
 mission, by the intervention of any man +, to whom he 
 might be thought to owe any respect or deference upon 
 that account: but immediately from Jesus Christ, and 
 from God the Father, who raised him up from the 
 
 2 dead); And all the brethren that are with me, unto 
 
 3 the churchest of Galatia: Favour be to you, and peace} 
 from God the Father, and from our Lord Jesus Christ, 
 
 NOTES. 
 
 1 * Ovx dn’ &Ppwrwy * not of men,” i. e, not sent by men at their pleasure, 
 
 or by their authority ; not instructed by men what to say or do, as we see 
 Timothy and Titus were, when sent by St. Paul ; and Judas and Silas, sent by 
 the church of Jerusalem. 
 
 + OvdE 3: dv9pwre, ** nor by man,” i, e, his choice and separation to his mi- 
 nistry and apostleship was so wholly an act of God and Christ, that there was 
 no intervention of any thing done by any man in the case, as there was in the 
 election of Matthias. All this we may see explained at large, ver. 10—12, 
 
 and ver. 16, 17, and chap. ii. 6—9. 
 
 wit & Churches of Galatia.” ‘This was an evident seal of his apostleship to 
 the Gentiles; since, in no bigger a country than Galatia, a small province of the 
 lesser Asia, he had, in no long stay among them, planted several distinct 
 churches, 
 
 8 § “ Peace.” The wishing of peace, in the scripture dang peers is the 
 wishing of all-manner of good. 
 
 } 
 
CHAP. I, GALATIANS, 29 
 
 TEXT. 
 
 4. Who gave himself for our sins, that he might deliver us from this 
 present evil world, according to the will of God and our Father. 
 5 To whom be glory for ever and ever. Amen. 
 
 PARAPHRASE. 
 
 4 Who gave himself for our sins, that he might take 
 us out of this present evil world *, according to the 
 
 5 will and good pleasure of God and our Father, To 
 whom be glory for ever and ever. Amen. 
 
 4A * "Orws eGeAnlaa yuas ex Te evecwros onwvos wovyps. ** That he might take us 
 out of this present evil world,” or age ; so the Greek words signify. Whereby 
 it cannot be thought, that St. Paul meant, that christians were to be immediately 
 removed into the other world. Therefore égvesws aidy must signify something 
 else, than present world, in the ordinary import of those words in English, 
 Aidy ros, 1 Cor. ii. 6, 8, and in other places, plainly signifies the Jewish nation, 
 under the Mosaical constitution ; and it suits very well with the apostle’s 
 design in this epistle, that it should do so here. Goil has, in this world, but 
 one kingdom, and one people. The nation of the jews were the kingdom and 
 people of God, whilst the law stood. And this kingdom of God, under the 
 Mosaical constitution, was called aidy Sroc, this age, or as it is commonly 
 translated, this world, to which aidy tess, the present world, or age, here 
 answers. But the kingdom of God, which was to be under the Messiah, wherein 
 the economy and constitution of the Jewish church, and the nation itseJf, that, 
 in opposition to Christ, adhered to it, was to be laid aside, is in the new testa- 
 ment called aidy uéAAwy, the world, or age to come; so that ‘‘ Christ’s taking them 
 out of the present world” may, without any violence to the words, be under- 
 stood to signify his setting them free from the Mosaical constitution. This is 
 suitable to the design of this epistle, and what St. Paul has declared in many 
 other places. See Col. ii. 14—17, and 20, which agrees to this place, and 
 Rom. vii. 4, 6. This law is said to be contrary to us, Col. ii, 14, and to 
 “¢ work wrath,” Rom, iv. 15, and St, Paul speaks very diminishingly of the 
 ritaal parts of it in many places: but yet if all this may not be thought 
 sufficient to justify the applying of the epithet weynp, evil to it; that scruple will 
 be removed if we take tvecwe aidy, ‘* this present world,” here, for the Jewish 
 constitution and nation together; in which sense it may very well be called 
 “evil;” though the apostle, out of his wonted tenderness to his nation, 
 forbears to name them openly, and uses a doubtful expression, which might 
 comprehend the heathen world also; though he chiefly pointed at the Jews. 
 
30 GALATIANS. CHAP. I. 
 
 SECT. II. 
 CHAP. I. 6.—II. 21. 
 CONTENTS. 
 
 WE have observed, that St. Paul’s first endeavour in 
 this epistle, was to satisfy the Galatians, that the report 
 spread of him, that he preached circumcision, was false. 
 Until this obstruction, that lay in his way was removed, 
 it was to no purpose for him to go about to dissuade 
 them from circumcision, though that be what he prin- 
 cipally aims, in this epistle. To show them, that he 
 promoted not circumcision, he calls their hearkening to 
 those who persuaded them to be circumcised, their being 
 removed from him; and those that so persuaded them, 
 « perverters of the gospel of Christ,” ver. 6, 7. He 
 farther assures them, that the gospel which he preached 
 every-where was that, and that only, which he had 
 received by immediate revelation from Christ, and no 
 contrivance of man, nor did he vary it to please men: 
 that would not consist with his being a servant of Christ, 
 ver. 10. And he expresses such a firm adherence to 
 what he had received from Christ, and had preached to 
 them, that he pronounces an anathema upon himself, 
 ver. 8, 9, or any other man, or angel that should preach 
 any thing else tothem. ‘To make out this to have been 
 all along his conduct, he gives an account of himself for 
 many years backwards, even from the time before his 
 conversion. Wherein he shows, that from a zealous 
 persecuting jew he was made a christian, and an apostle, 
 by immediate revelation ; and that, having no commu- 
 nication with the apostles, or with the churches of Judea, 
 or any man, for some years, he had nothing to preach, 
 but what he had received by immediate revelation. Nay, 
 when, fourteen years after, he went up to Jerusalem, it 
 was by revelation ; and when he there communicated 
 
CHAP. I. GALATIANS. 31 
 
 the gospel, which he preached among the gentiles, Peter, 
 James, and John, approved of it, without adding any 
 thing, but admitted him, as their fellow-apostle. So 
 that, in all this, he was guided by nothing but divine 
 revelation, which he inflexibly stuck to so far, that he 
 openly opposed St. Peter for his judaizing at Antioch. 
 All which account of himself tends clearly to show, 
 that St. Paul made not the least step towards complying 
 with the jews, in favour of the law, nor did, out of 
 regard to man, deviate from the doctrine he had 
 received by revelation from God. 
 
 All the parts of this section, and the narrative con- 
 tained in it, manifestly concenter in this, as will more 
 fully appear, as we go through them, and take a closer 
 view of them; which will show us, that the whole is so 
 skilfully managed, and the parts so gently slid into, that 
 it is a strong, but not seemingly laboured justification 
 of himself, from the imputation of preaching up circum- 
 cision. 
 
 TEXT. 
 
 6 I MARVEL that ye are so soon removed from him, that called 
 you into the grace of Christ, unto another gospel : 
 
 PARAPHRASE. 
 
 6 I CANNOT but wonder that you are soon * removed 
 from me, (who called you into the covenant of grace, 
 which is in Christ) unto another sort of gospel; 
 
 NOTES. 
 
 6 * © So soon.” The first place we find Galatia mentioned, is Acts xvi. 
 6. And therefore St. Paul may be supposed to have planted these churches 
 there, in his journey mentioned, Acts’xvi. which was anno Domini 51. He 
 visited them again, after he had been at Jerusalem, Acts xviii: 21—53. A.D. 
 54, From thence he returned to Ephesus, and staid there about two years, dur- 
 ing which time this epistle was writ: so that, counting from his last visit, this 
 letter was writ to them within two or three years from the time he was last with 
 
 them, and had left them confirmed in the doctrine he had taught them; and 
 therefore he might with reason wonder at their forsaking him’so soon, and that 
 gospel he had converted them to. 
 
 ' + From him that called you.” These words plainly point out himself; but 
 then one might wonder how St. Paul came to use them; since it would bave 
 sounded better to have said, ‘‘ Removed from the gospel I preached ‘to you, to 
 ** another gospel, than removed from me that preached to you, to another 
 *« gospel.” But if it be remembered, that St. Paul’s design here, is to vindicate 
 himself from the aspersion cast on him, that he preached circumcision, nothing 
 could be more suitable to that purpose, than this way of expressing himself. 
 
32 GALATIANS, CHAP, I, 
 
 TEXT. 
 
 7 Which is not another; but there be some that trouble you, and 
 would pervert the gospel of Christ. 
 
 8 But though we, or an angel from heaven, preach any other 
 gospel unto you, than that which we have preached unto you, 
 let him be accursed. 
 
 9 As we said before, so say I now again, if any man preach any 
 other gospel unto you than that ye have received, let him be 
 accursed. 
 
 10 For do I now persuade men, or God? Or do I seek to please 
 men? For, if I yet pleased men I should not be the servant 
 of Christ. 
 
 PARAPHRASE. 
 
 7 Which is not owing to any thing else*, but only this, 
 that ye are troubled by a certain sort of men, who 
 would overturn the gospel of Christ by making cir- 
 cumcision, and the keeping of the law, necessary} 
 
 8 under the gospel. But if even I myself, or an angel 
 from heaven, should preach any thing to you for 
 gospel, different from the gospel I have preached unto 
 
 9 you, let him be accursed. I say it again to you, if 
 any one, under pretence of the gospel, preach any 
 other thing to you, than what ye have received 
 
 10 from me, ‘let him be accursed{t. For can it be 
 doubted of me, after having done and suffered so 
 much for the gospel of Christ, whether I do now 4, at 
 
 NOTES. 
 
 T **O&8x tsw ado I take to signify “ which is not any thing else.” The 
 words themselves, the context, and the business the apostle is upon here, do all 
 concur to give these words the sense I have taken them in. For, 1, If¢ had re- 
 ferred to sbogflensey, it would have been more natural to have kept to the word 
 ‘repov, and not have changed it into adc. 2, It can scarce be supposed, by any 
 one who reads what St. Paul says, in the following words of this verse, and the 
 two adjoining ; and also chap. iii. 4, and ver, ii. 4 and 7, that St. Paul should 
 tell them, that what he would keep them from, “is not another gospel.” 3. It - 
 is snitable to St. Paul’s design here, to tell them, that to their being removed to 
 *< another gospel,” nohody else had contributed, but it was wholly owing to 
 those judaizing seducers. 
 
 + See Acts xv. 1, 5, 23, 24. 
 
 9 t ** Accursed.” Though we may look upon the repetition of the anathema 
 here, to be for the adding of force to what he says, yet we may observe, that by 
 joining himself with an angel, in the foregoing verse, he does as good as tell 
 them, that he is not guilty of what deserves it, by skilfully insinuating to the 
 galatians, that they might as well suspect an angel might preach to them a gospel 
 different from his, i. e. a false gospel, as that he himself should ; and then, in this 
 verse, lays the anathema, wholly and solely, upon the judaizing seducers. 
 
 10 § "Ach, ‘‘now,” and é7, “yet,” cannot be understood without a refer- 
 
CHAP. I. GALATIANS. 33 
 
 TEXT. 
 
 11 But I certify to you, brethren, that the gospel which was preach- 
 ed of me, is not after“man. 
 
 12 For I neither received it of man, neither was I taught it, but 
 by the revelation of Jesus Christ. 
 
 13 For ye have heard of my conversation in time past, in the Jews 
 religion, how that beyond measure I persecuted the Church of 
 God, and wasted it. ' 
 
 PARAPHRASE. 
 
 this time of day, make my court to men, or seek the 
 favour * of God ? If I had hitherto made it my busi- 
 ness to please men, I should not have been the ser- 
 vant of Christ, nor taken up the profession of the 
 11 gospel. But I certify you, brethren, that the gospel, 
 which has been every where + preached by me, is 
 not such as is pliant to human interest, or can be ac- 
 12 commodated to the pleasing of men (For I neither 
 received it from man, nor was J taught it by any one, 
 as his scholar ;) but it is the pure and ummixed im- 
 13 mediate revelation of Jesus Christ to me. To satisfy 
 you of this, my behaviour whilst I was of the jewish 
 
 NOTES. 
 
 ence to something in St. Paul’s past life ; what that was, which he had particu- 
 larly then in his mind, we may see by the account he gives of himself, in what 
 immediately follows, viz. that before his conversion he was employed by men, 
 in their designs, and made it his business to please them, as may be seen, Acts 
 ix. 1,2. But when God called him, he received his commission and instruc- 
 tions from him alone, and set immediately aboutit, without consulting any man 
 whatsoever, preaching that, and that only, which he had received from Christ. 
 So that it would be senseless folly in him, and no less than the forsaking his 
 Master, Jesus Christ, if he should now, as was reported of him, mix any thing 
 of men’s with the pure doctrine of the Gospel, which he had received immedi- 
 ately by revelation from Jesus Christ, to please the jews, after he had so long 
 preached only that; and had, to avoid all appearance or pretence to the con- 
 trary, so carefully shunned ali communication with the churches of Judea; and 
 had not, until a good while after, and that very sparingly, conversed with any, 
 and those but a few, of the apostles themselves, some of whom he openly re- 
 proved for their judaizing. Thus the narrative, subjoined to this verse, explains 
 the * now,” and ** yet,” in it, and all tends to the same purpose. 
 
 * Tisi9w, translated ** persuade,” is sometimes used for making application to 
 any one to obtain his good-will, or friendship: and hence, Acts xii. 20, weé- 
 cavres BAdscy is translated ‘* having made Blast@s their friend: ” the sense is here 
 the same which, 1 Thess. ii. 4, he expresses in these words, dy we aSpuiros 
 apecnorTes GAAX 7H Oz, ** not as pleasing men, but God.” 
 
 Vl + To sayyedicos ix’ 2uB, ** which has been preached by me:” ihis being 
 spoken indefinitely, must be understood in general, every where, and so is the 
 import of the forgoing verse. 
 
 D 
 
54 GALATIANS, CHAP. I 
 
 TEXT. 
 
 14 And profited in the jews religion above many my equals in mine 
 own nation, being more exceedingly zealous of the traditions of 
 my fathers. 
 
 15 But when it pleased God, who separated me from my mother's 
 womb, and called me by his grace, 
 
 16 To reveal his son in me, that I might preach him among the 
 heathen: immediately I conferred not with flesh and blood: 
 
 17 Neither went I up to Jerusalem, to them which were apostles 
 before me, but I went into Arabia, and returned again unto 
 Damascus. 
 
 PARAPHRASE. 
 
 religion is so well known, that I need not tell you, 
 how excessive violent I was in persecuting the church 
 14 of God, and destroying it all I could; And that 
 being carried on by an extraordinary zeal for the 
 traditions of my forefathers, I out-stripped many 
 15 students of my own age and nation, in judaism. But 
 when it pleased God (who separated * me from my 
 mother’s womb, and by his especial favour called + 
 me to be a christian, and a preacher of the gospel,) 
 16 To reveal his son to me, that I might preach him 
 among the gentiles, I thereupon applied not myself 
 17 to any man, + for advice what to do.§ Neither 
 went I up to Jerusalem to those who were apostles. 
 before me, to see whether they approved my 
 doctrine, or to have farther instructions from them : 
 but I went immediately || unto Arabia, and from 
 
 NOTES. 
 
 15 * “ Separated.’’ This may be understood by Jer. i, 5. 
 
 + * Called.” The history of this call, see Acts ix. 1, &e, 
 
 16 + ‘ Flesh and blood,” is used for man, see Eph. vi. 12, 
 
 § * For advice:” this, and what he says in the following verse, is to 
 evidence to the galatians the full assurance he had of the truth and perfection of 
 the gospel, which he had received from Christ, by immediate revelation; and 
 how little he was disposed to have any regard to the pleasing of men in 
 preaching it, that he did net so much as communicate, or advise, with any of 
 i! e apostles about it, to see whether they approved of it, : 
 
 17 || Ev6éws, immediately, though placed just before ¢ and mpocavebéuny, 
 “* T conferred not;” yet it is plain, by the sense and design of St, Paui bere, 
 that it principally relates to, *¢ I went into Arabia; ” his departure into Arabia, 
 presently upon his conversion, before he had consulted with any body, being 
 made use of, to show that the gospel he had received by immediate revelation 
 from Jesus Christ, was complete, and sufficiently instructed and enabled him to 
 be a preacher and an apostle to the gentiles, without borrowing any thing from 
 any map, in order thereunto; no not with any of the apostles, no one of whom 
 he saw, until three years after, 
 
CHAP, I, GALATIANS, 35. 
 
 TEXT. 
 
 18 Then after three years, I went up to Jerusalem, to see Peter, 
 and abode with him fifteen days. 
 19 But other of the apostles saw I none, save James the Lord’s 
 
 brother. 
 20 Now the things which I write unto you, behold, before God, 
 T lye not. 
 
 21 Afterwards I came into the regions of Syria and Cilicia: 
 
 22 And was unknown by face unto the churches of Judea, which 
 were in Christ. 
 
 23 But they had heard only, that he, which persecuted us in times 
 
 _ past, now preacheth the faith which once he destroyed. 
 
 24 And they glorified God in me, 
 
 APHRASE. 
 
 18 thence. returned again to Damascus. Then after 
 three years, * I went up to Jerusalem, to see Peter, 
 19 and abode with him fifteen days. But other of the 
 apostles saw I none, but James, the brother of our 
 20 Lord. These things, that I write to you, I call 
 God to witness, are all true; there is no falsehood in 
 21 them. Afterwards I came into the regions of Syria 
 22 and Cilicia. But with the churches of Christ + in 
 Judea, I had had no communication: they had not 
 23 so much as seen my face; { Only they had heard, 
 that I, who formerly persecuted the churches of 
 Christ, did now preach the gospel, which I once 
 24 endeavoured to suppress and extirpate. And they 
 glorified God upon my account. 
 
 NOTES. 
 
 18 * ** Three years,” i. e. from his conversion. 
 
 22 + “ In Christ,” i. e. believing in Christ, see Rom. xvi. T. 
 
 + This, which he so particularly takes notice of, does nothing to the proy- 
 ing, that he was a true apostle; but serves very well to show, that, in what he 
 preached, he had no communication with those of his own nation, nor took any 
 care to please the Jews. 
 
 Nn 2 
 
36 GALATIANS. CHAP. T. 
 
 CHAP. II. 
 
 TEXT. 
 
 1 Tuen fourteen years after, I went up again to Jerusalem, with 
 Barnabas, and took Titus with me also. 
 
 % And I went up by revelation, and communicated unto them that 
 gospel, which I preach among the gentiles, but privately to them 
 which were of reputation, lest by any means I should run or had 
 run in vain. 
 
 8 But neither Titus, who was with me, being a greek, was com- 
 pelled to be circumcised : 
 
 PARAPHRASE. 
 
 1 THEN fourteen years after, ] went up again to Jeru- 
 salem, with Barnabas, and took ‘Titus also with me. 
 2 And I went up by revelation, and there laid before 
 them the gospel which I * preached to the gentiles, 
 but privately to those who were of note and reputation 
 amongst them; lest the pains that I have already 
 taken,} or should take in the gospel,should be in vain.t. 
 3 But though I communicated the gospel which I 
 
 NOTES. 
 
 2 * “ T communicated.” The conference he had in private with the chief of 
 the church of Jerusalem, concerning the gospel which he preached among the 
 Gentiles, seems not to have been barely concerning the doctrine of their being 
 free from the law of Moses, that had been openly and hotly disputed at Antioch, 
 and was known to be the business they came about to Jerusalem; but it is pro- 
 bable, it was to explain to them the whole doctrine he had received by revela- 
 tion, by the fulness and perfection whereof, (for it is said, ver. 6, that, in that 
 conference, they added nothing to it) and by the miracles he had done in con- 
 firmation of it, (see ver. 8,) they might see and own what he preached, to be 
 the truth, and him to be one of themselves, both by commission and doctrine, 
 as indeed they did; odrcis, ‘* them,” signifies those at Jerusalem; ar’ iSiay 8 
 roic Soxkas, are exegetical, and show the particular manner and persons, import 
 “© nempe privatim, eminentiosibus.” It was enough to his purpose to be owned 
 by those of greatest authority, and so we see he was, by James, Peter, and John, 
 ver. 9, and therefore it was safest and best to give an account of the gospel he 
 preached, in private to them, and not publicly to the whole church. 
 
 + ‘© Running,” St. Paul uses for taking pains in the gospel. See Phil. ii, 16. 
 A metaphor, I suppose, taken from the Olympic games, to express his utmost 
 endeavours to prevail in the propagating the gospel. 
 
 t “(In vain: ” He seems here to give two reasons why, at last, after 14 years, 
 he communicated to the chief of the apostles at Jerusalem, the gospel that he 
 preached to the gentiles, when, as he shows to the galatians, he had formerly de- 
 clined all communication with the convert jews. 1. He seems to intimate, that he 
 did it by revelation. 2. He gives another reason, viz. That, if he had not com- 
 municated, as he did, with the leading men there, and satisfied them of his doc- 
 trine and mission, his opposers might unsettle the churches he had, or should 
 
CHAP, II, GALATIANS. 37 
 
 TEXT. 
 
 4 And that, because of false brethren, unawares brought in, who 
 
 came in privily to spy out our liberty, which we have in Christ 
 Jesus, that they might bring us into bondage. 
 
 PARAPHRASE, 
 
 preached to the gentiles, to the eminent men of the 
 church at Jerusalem, yet neither * Titus who was with 
 4 me, being a greek, was forced to be circumcised: Nor+ 
 did I yield any thing, one moment, by way of sub- 
 jection | to the law, to those false brethren, who, by 
 an unwary admittance, were slily crept in, to spy out 
 
 NOTES. 
 
 plant, by urging, that the apostles knew not what it was that he preached, nor 
 had ever owned it for the gospel, or him for an apostle. Of the readiness of 
 the judaizing seducers, to take any such advantage against him, he had lately 
 an example in the church of Corinth. 
 
 3 * bx Fvayxaodn is rightly translated, ** was not compelled,” a plain 
 evidence to the galatians, that the circumcising of the convert gentiles, was 
 no part of the yospel which he laid before these men of note, as what ie 
 preached to the gentiles. For if it had, Titus must have been circumcised ; 
 for no part of his gospel was blamed, or altered by them, ver.6. Of what 
 other use his mentioning this, of Titus here can be, but to show to the gala- 
 tians, that what he preached, contained nothing of circumcising the convert 
 gentiles, it is hard to find. If it were to show that the other apostles, and 
 church at Jerusalem, dispensed with circumcision, and other ritual observances 
 of the Mosaical law, that was needless; for that was sufficiently declared by 
 their decree, Acts xv. which was made and cemmunicated to the churches, 
 before this epistle was writ, as may be seen, Acts xvi. 4, much less was this of 
 Titus of any force, to prove that St. Paul was a true apostle, if that were 
 what he was here labouring (o justify. But considering his aim here, to be the 
 clearing himself from a report, that he preached up cirenmcision, there could 
 be nothing more to his purpose, than this instance of Titus, whem, uncircum- 
 cised as he was, he took with him to Jerusaiem ; uncircumcised te kept with 
 him there, and uncircumcised he took back with him, when he returned. This 
 was a strong and pertinent instance to persuade the galatians that the report 
 of his preaching circumcision was a mere aspersion, 
 
 4 +- vg, ‘ Neither,” in the third verse, according to propriety of speech, 
 ought to have a ‘* nor,” to answer it, which is the 20:, ‘* nor,” here; which, so 
 taken, answers the propriety of the Greek, and very much clears the sense: 23: 
 Thos jyayxdobn, 2: weds woay elSauev, ** Neither was Titus compelled, nor 
 ** did we yield to them a moment.” 
 
 £ TH Umorayh, “ by subjection,” The point those false brethren contendéd 
 for, was, That the law of Moses was to be kept, see Acts xv. 5. St. Paul, 
 who, on other occasions, was so complaisant, that to the jews he became as a 
 jew, to those under the law, as under the law (see 1 Cor. ix, 19—22), yet when 
 subjection to the law was claimed, as due in any case, he would not yield the 
 least matter; this I take to be his meaning of 85: ci€unev +H Umorayy, for, 
 where compliance was desired of him, upon the account of expedience, and 
 not of subjection to the law, we do not find it stiff and inflexible, as may be 
 seen, Acts xxi, 18—26, which was after the writing of this epistle, 
 
38 GALATIANS. CHAP. If: 
 
 TEXT. 
 
 5 To whom we gave place by subjection, no not for an hour; that 
 the truth of the gospel might continue with you. 
 
 6 But of these, who seemed to be somewhat (whatsoever they 
 were, it maketh no matter to me; God accepteth no man’s per- 
 
 PARAPHRASE. 
 
 our liberty from the law, which we have under the 
 gospel: that they might bring us into bondage * to 
 
 5 the law. But I stood my ground against it, that the 
 6 trutht+ of the gospel might remaint among you. But 
 as for those), who were really men || of eminency and 
 
 NOTES. 
 
 * “ Bondage,” What this bondage was, see Acts xv. 1, 5, 10. 
 
 5 + ‘* The truth of the gospel.” By it he means here, the doctrine of free- 
 dom from the law; and so he calls it again, ver. 14, and chap. iii, 1, and 
 iv. 16. 
 
 ¢ ‘* Might remain among you.” Here he tells the reason himself, why lie 
 yielded not to those judaizing false brethren: it was, that the true doctrine, 
 which he had preached to the gentiles, of their freedom from the law, might 
 stand firm. A convincing argument to the galatians, that he preached not 
 circumcision. 
 
 4, 5. “ And that,—to whom.” There appears a manifest difficulty in these 
 two verses, which has been observed by most interpreters, and is by several 
 ascribed to a redundancy, which some place in 8, in the beginning of ver, 4, 
 and others to cig inthe beginning of ver. 5. The relation between 22, ver. 3, 
 and 23:, ver. 5, methinks puts an easy end to the doubt, by the showing St. 
 Paul’s sense to be, that he neither circumcised Titus, nor yielded in the Jeast 
 to the false brethren; he having told the galatians, That, upon his laying, be- 
 fore the men of most authority in the church at Jerusalem, the doctrine which 
 he preached, Titus was not circumcised; he, as a further proof of his not 
 preaching circumcision, tells them how he carried it toward the false brethren, 
 whose design it was, to bring the convert gentiles into subjection to the law. 
 *¢ And,” or ‘* moreover,” (for so 3: often signifies) says he, ** in regard to the 
 “€ false brethren,” &c. Which way of entrance on the matter, would not ad- 
 mit of a8: after it, to answer 43:, ver. 3, which was already writ, but without 
 ois the negation must have been expressed by gx, as any one will perceive, 
 who attentively reads the Greek original. And thus o's may be allowed for an 
 Hebrew pleonasm, and the reason of it to be the preventing the former 23: to 
 stand alone, to the disturbance of the sense. 
 
 6 § He that considers the beginning of this verse, ard 3: téy Soxdévtan, with 
 regard to the Ai 8: +25 WevdadZAges, in the beginning of the fourth verse, will 
 easily be induced, by the Greek idiom, to conclude, that the author, by these 
 beginnings, intimates a plain distinction of the matter separately treated of, in 
 what follows each of them, viz. what passed between the false brethren, and 
 him, contained in ver. 4 and 5, and what passed between the chief of the 
 brethren and him, contained ver. 6—10. And therefore, some (and I think 
 with reason) introduce this verse with these words: ‘* Thus we have behaved 
 *© ourselves towards the false brethren ; but,” &c. ; 
 
 Tay Soxtvtwy elvas t1, OUF transiation renders, ‘‘ who seemed to be some- 
 ‘© what” which however it may answer the words, yet to an English ear it car- 
 
CHAP, Ii. GALATIANS. 39 
 
 TEXT. 
 
 son ;) for they, who seemed to be somewhat, in conference added 
 nothing to me. 
 
 7 But contrariwise, when they saw that the gospel of the uncircum- 
 
 PARAPHRASE. 
 
 value, what they were heretofore, it matters not at all 
 to me: God accepts not the person of any man, but — 
 communicates the gospel to whom he pleases *, as he 
 has done to me by revelation, without their help; for, 
 in their conference with me, they added nothing to 
 me, they taught me nothing new, nor that Christ 
 had not taught me before, nor had they any thing to 
 7 object against what I preached to the gentiles. But 
 on the contrary, {James, Peter, and John, who were 
 
 NOTES. 
 
 ries a diminishing and ironical sense, contrary to the meaning of the apostle, 
 who speaks here of those, for whom he had a real esteem, and were truly of 
 the first rank; for it is plain, by what- follows, that he means Peter, James, 
 and John. Besides, of Soxévrec, being taken in a goed sense, ver. 2, and trans- 
 lated, ‘‘ those of reputation,” the same expression should have been kept in 
 rendering ver. G and 9, where the same term occurs again three times, and 
 may be presumed in the same sense that it was at first used in ver. 2. 
 
 * Every body sees that there is something to be supplied to make up the sense; 
 most commentators, that I have seen, add these words, ‘*‘ I learned nothing :” 
 but then, that enervates the reason that follows, ‘‘ for in conference they added 
 “© nothing to me,” giving the same thing as a reason for itself, and making 
 St. Paul talk thus; “‘ I learnt nothing of them, for they taught me nothing.” 
 But it is very good reasoning, and suited to his purpose, that it was nothing at 
 ali to him how much those great men were formerly in Christ’s favour; this 
 hindered not but that God, who was no respecter of persons, might reveal the 
 zospel to him also, as it was evident he had done, and that in its full per- 
 fection; for those great men, the most eminent of the apostles, had nothing to 
 add to it, or except against it. ‘This was proper to persuade the galatians, 
 that he had no-where, in his preaching, receded from that doctrine of freedom 
 from the law, which he had pteached to them, and was satisfied it was the 
 truth, even before he had confeived with these apostles. The bare supplying 
 of of, in the beginning of the verse, takes away the necessity of any such ad- 
 dition. Examples of the like ellipses we have, Matt. xxvii. 9, where we read 
 drs viv, For of ard Uiwv; and John xvi. 17, & tov palytay, for of 2x Tay pabytuwy 5 
 and so here, taking ams tay doxsyrav, to be for of ard tay Soxdvtwv, all the 
 difficulty is removed: and St. Paul having in the foregoing verse ended the 
 narrative of his deportment towards the false brethren, he here begins an ac~ 
 count of what passed between him and the chief of the apostles. ’ 
 
 _ + Peter, James, and John, who, it is manifest, by ver. 9, are the persons 
 here spoken of, seem, of all the apostles, to have been most in esteem and 
 favour with their master, during his conversation with them on earth, See 
 Mark v. 37, and ix. 2, and xiv. 33. ‘* But yet that,” says St. Paul, “ is of no 
 ** moment now to me. The gospel, which 1 preach, and which God, who is 
 ‘* no respecter of persons, has been pleased to commit to me by immediate 
 
40 GALATIANS. CHAP. iI 
 
 TEXT. 
 
 cision was committed unto me, as the gospel of the circumcision 
 was unto Peter ; 
 
 8 (For he that wrought effectually in Peter, to the apostleship of 
 ae eee the same was mighty in me towards the Gen- 
 tiles 
 
 9 And when James, Cephas, and John, who seemed to be pillars, 
 perceived the grace that was given unto me, they gave to me and 
 Barnabas the right hands of fellowship ; that we should go unto 
 the heathen, and they unto the circumcision. 
 
 PARAPHRASE. 
 
 of reputation, and justly esteemed to be pillars, per- 
 ceiving that the gospel which was to be preached to 
 the gentiles, was committed to me; as that which 
 was to be preached to the Jews was committed to 
 8 Peter; (For he that had wrought powerfully * in 
 Peter, to his executing the office of an apostle to the 
 Jews, had also wrought powerfully in me, in my ap- 
 9 plication and apostleship, to the gentiles;) And, 
 knowing { the favour that was bestowed on me, gave 
 me and Barnabas the right hand { of fellowship, that 
 we should preach the gospel to the gentiles, and they 
 
 NOTES. , 
 
 « revelation, is not the less true, nor is there any reason for me to recede from 
 “ it,ina tittle; for these men of the first rauk could find nothing to add, 
 “ alter, or gainsay in it.’ Thisis suitable to St. Paul’s design here to let the 
 galatians see, that ashe, in his carriage, had never favoured circumcision; so 
 neither had he any reason, by preaching circumcision, to forsake the doctrine 
 of liberty from the law, which he had preached to them as a part of that gos- 
 pel, which he had received by revelation. 
 
 8 * Evepyfcas, ‘‘ working in,” may be understood here to signify, both the 
 operation of the spirit upon the mind of St. Peter and St. Paul, in sending 
 them, the one to the jews, the other to the gentiles; and also the Holy Ghost 
 bestowed on them, whereby they were enabled to do miracles for the confirm- 
 ation of their doctrine. In neither of which St. Paul, as he shows, was infe- 
 rior, and so had as authentic a seal of his mission ard doctrine. 
 
 9 + Kal, “and,” copulates yvrec, ** Knowing,” in this verse with id¢vres, 
 “* seeing,” ver. 7, and makes both of them to agree with the nominative case 
 to the verb wxa, ‘ gave,” which is no other but James, Cephas, and John, 
 and so justifies my transferring those names to ver. 7, for the more easy con- 
 struction and understanding of the text, though St. Paul defers the naming of 
 them, until he is, as it were against bis will, forced to it, before the end of his 
 discourse. 
 
 + The giving “ the right hand,” was a symbol amongst the jews, as well as 
 other nations, of accord, admitting men into fellowship. 
 
CHAP. II. GALATIANS. AL 
 
 TEXT. 
 
 10 Only they would that we should remember the poor; the same 
 which I also was forward to do. 
 
 11 But when Peter was come to Antioch, I withstood him to the 
 face, because he was to be blamed. 
 
 12 For, before that certain came from James, he did eat with the 
 gentiles: but, when they were come, he withdrew and separated. 
 himself, fearing them which were of the circumcision. 
 
 13. And the other jews dissembled likewise with him; insomuch 
 that Barnabas also was carried away with their dissimulation. 
 
 PARAPHRASE. 
 
 10 tothe children of Israel. All that they proposed, was, 
 that we should remember to make collections among 
 the gentiles, for the poor christians of Judea, which 
 
 11 was athing that of myself I was forward to do. But 
 when Peter came to Antioch, I openly opposed * him 
 
 12 to his face: for, indeed, he was to be blamed. For 
 he conversed there familiarly with the gentiles, and 
 eat with them, until some jews came thither from 
 James: then he withdrew, and separated from the 
 gentiles, for fear of those who were of the circum- 
 
 13 cision: And the rest of the jews joined also with him 
 in this hypocrisy, insomuch that Barnabas himself 
 
 NOTES. 
 
 11 * * Topposed him.” From this opposition to St, Peter, which they sup- 
 pose to be before the council at Jerusalem, some woald have it that this epistle 
 to the galatians was writ before that council ; as if what was done before the 
 council, could not be mentioned in a letter writ after the council. They also 
 contend, that this journey, mentioned here by St. Paul, was not that wherein 
 he and Barnabas went up to that council to Jerusalem, but that mentioned 
 Acts xi. 30, but this, with as little ground as the former. The strongest reason 
 they bring is, that if this journey had been to the council, and this letter after 
 that council, St. Paul would not certainly have omitted to have mentioned to 
 the galatians that decree. To which [ answer, 1. The mention of it was super- 
 filuous; for they had it already, see Acts xvi. 4, 2. The mention of it was im- 
 pertinent to the design of Si. Pauls narrative here, Vor itis plain, that his 
 aim in what he relates of himself, and his past actions, is to show, that having 
 received the gospel from Christ, by immediate revelation, he had all along 
 preached that, and nothing but that, every-where 5 so that hecould not be sup- 
 posed to haye preached circumcision, or by his carriage to have shown any 
 subjection to the law ; all the whole narrative following, being (omake good 
 what he says, ch. i. 11, °*That the gospel which he preached, was not ac- 
 ** commodated to the humouring of men; nor did he seek to please the jews 
 6 (who were the men here meant) in what he taught,” Taking this to be his 
 aim, we shall find the whole account he gives of himself, from that ver, 11, of 
 ch, i. to the end of this second, to be very clear and easy, and very proper ta 
 inyalidate the report of his preaching circumcision. 
 
42 GALATIANS. ° CHAP, Ile 
 
 TEXT. 
 
 14 But when I saw that they walked not uprightly, according to the 
 truth of the gospel, I said unto Peter before them all: If thou, 
 being a jew, livest after the manner of gentiles, and not as do the 
 jews, why compellest thou the gentiles to live as do the jews ? 
 
 15 We who are jews by nature, and not sinners of the gentiles, 
 
 16 Knowing that a man is not justified by the works of the law, but 
 by the faith of Jesus Christ, even we have believed in Jesus 
 Christ, that we might be justified by the faith of Christ, and not 
 by the works of the law: for by the works of the law shall no 
 flesh be justified. 
 
 17 But if, while we seek to be justified by Christ, we ourselves also 
 
 are found sinners, is therefore Christ the minister of sin? God 
 forbid. 
 
 PARAPHRASE. 
 
 was carried away with the stream, and dissembled as 
 14 they did. But whenI saw they conformed not their 
 conduct to the truth * of the gospel, I said unto Peter 
 before them all: If thou, being a Jew, takest the liber- 
 ty sometimes to live after the manner of the gentiles, 
 not keeping to those rules which the jews observe, 
 why dost thou constrain the gentiles to conform them- 
 selves to the rites and manner of living of the jews ? 
 15 We, who are by + nature jews, born under the in- 
 struction and guidance of the law, God’s peculiar 
 people, and not of the unclean and profligate race of 
 16 the ventiles. abandoned to sin and death, Knowing 
 that a man cannot be justified by the deeds of the 
 law, but solely by faith in Jesus Christ, even we have 
 put ourselves upon believing on him, and embraced 
 the profession of the gospel, for the attainment of 
 justification by faith in Christ, and not by the works 
 17 of the law: But if we seek to be justified in Christ, 
 
 NOTES. 
 
 14 © Arnbeia +3 evayyeAte, “the truth of the gospel,’ is put here for that 
 freedom from tle law of Moses, which was a part of the true doctrine of the 
 gospel. Forit wasin nothing else, but their undue and timorous observing some 
 of the mosaical rites, that St. Paul here blames St. Peter, and the other judaiz- 
 ing converts at Antioch. In this sense he uses the word * truth,” all along 
 through this epistle, as ch, ii. 5, 14, and iii. 1, and v. 7, insisting on it, that 
 this doctrine of freedom from the law, was the true gospel. 
 
 15 + dices *Iedaios “ jews by nature.” What the jews thought of themselves 
 in contradistinction to the gentiles, see Rom, ii. 17, 23. 
 
CHAP, It. GALATIANS. 49 
 
 TEXT. 
 
 18 For if I build again the things which I destroyed, I make myself 
 a transgressor. 
 
 19 For I, through the law, am dead to the law, that I might live 
 unto God. 
 
 PARAPHRASE. 
 
 even we ourselves also are found unjustified sinners* 
 (for such are all those who are under the law, which 
 admits of no} remission or justification :) is Christ. 
 therefore, the minister of sin? Is the dispensation 
 by him, a dispensation of sin, and not of righteous- 
 ness ? Did he come into the world, that those who 
 believe in him, should still remain sinners, i. e. under 
 the guilt of their sins, without the benefit of justifi- 
 18 cation? By nomeans. And yet certain it is, if I, 
 who quitted the law, to put myself under the gos- 
 pel, put myself again under the law, I make myself 
 a transgressor ; 1 re-assume again the guilt of, all 
 my transgressions ; which, by the terms of that co- 
 19 venant of works, I cannot be justified from. For by 
 the tenour { of the law itself, I, by faith in Christ, 
 am discharged { from the law, that I might be ap- 
 propriated || to God, and live acceptably to him in 
 
 NOTES. 
 
 17 ** Sinners.’ Those who are under the law, having once transgressed, 
 Temain always sinners, unalterably so, in the eye of the law, which excludes 
 a from justification. The apostle, in this place, argues thus: ‘* We jews, 
 
 * who are by birth God’s holy people, and not as the profligate gentiles, aban- 
 
 *¢ doned to all manner of pollution and uncleanness, not being nevertheless 
 “* able to attain righteousness by the deeds of the law, have believed in Christ, 
 *¢ that we might be justified by faithin him, But if even we, who have be- 
 “© taken ourselves to Christ for justification, are ourselves found to be unjusti- 
 *¢ fied sinners, liable still to wrath, as also under the law, to which we subject 
 “© ourselves; what deliverance have we from sin by Christ? None atall: w 
 *¢ are as much concluded under sin and guilt, as if we did not believe in him, 
 *€ So that by joining him and the law together for justification, we shut ourselves 
 “< out from justification, which cannot be had under the law, and make Christ 
 the minister of sin, and. not of justification, which God forbid.” 
 18 + Whether this be part of what St. Paul said to St. Peter, or whether it 
 be addressed to the galatians, St. Paul, by speaking in his own name, plainly 
 declares, that if he sets up the law again, he must necessarily be an offender: 
 whereby he strongly insinuates to the gaiatians, that ke was no promoter of 
 circumcision, especially when what he says, chap. v. 2—-4, is added to it. 
 
 19 + “ By the tenour of the law itself.” See Rom. iii. 24. Gal. iii. 24, 25, 
 and iy. 21, &c. 
 
 § Being discharged from the law, St, Paul expresses by ‘* dead to the law ;” 
 compare Rom, vi. 14, with vii, 4. 
 
 || ** Live to God”? What St, Paul says here, seems to imply, that living 
 
 wn 
 
 an 
 
 ‘ 
 
44 GALATIANS. CHAP. II, 
 
 TEXT. 
 
 20 I am crucified with Christ ; nevertheless I live; yet not I, but 
 Christ liveth in me: and the life which I now live in the flesh, 
 I live by the faith of the Son of God, who loved me, and gave 
 himself for me. 
 
 21 I do not frustrate the grace of God; for if righteousness come 
 by the law, then Christ is dead in vain. 
 
 PARAPHRASE. 
 
 his kingdom, which he has now set up under his Son. 
 
 20 I, a member of Christ’s body, am crucified* with 
 him, but though I am thereby dead to the law, I 
 nevertheless live; yet not J, but Christ liveth in me, 
 i. e. the life which I now live in the flesh, is upon no 
 other principle, nor under any other law, but that of 
 faith in the Son of God}, who loved me, and gave 
 
 21 himself forme. And in so doing, I avoid frustrating 
 the grace of God, I accept of the graee{ and for- 
 giveness of God, as it is offered through faith in 
 Christ, in the gospel: but if I subject myself to the 
 law as still in force under the gospel, I do in effect 
 frustrate grace. For if righteousness be to be had 
 by the law, then Christ died to no purpose, there 
 was no need of it. 4 
 
 NOTES. 
 
 under the law, was to live not acceptably to God; a strange doctrine certainly 
 to the jews, and yet it was true now, under the gospel, for God having put his 
 kingdom in this world ‘wholly under his Sen, when he raised him from the 
 dead, all who, after that, would be his people in his kingdom, were to Jive by 
 no ather law, but the gospel, which was now the law of his kingdom. And 
 hence we see God cast off the jews; because sticking to their old constitution, 
 they would not have this man reign over them: so that what St. Paul says here, 
 is in effect this: ** By believing in Christ, lL am discharged from the mosaical 
 * Jaw, that I may wholly conform myself to the rule of the gospel, which is 
 ““ now the law, which must be owned and cbserved by all those, who, as 
 <* God’s people, will live acceptably to him.” This, I think, is visibly his 
 meaning, though the accustoming himself to antitheses, may possibly be the 
 reason why, afterhaving said, ** I am dead to the law,” he expresses his put- 
 ting himself under the gospel, by living to God, : 
 
 20 * ** Crucified with Christ;” see this explained, Rom. vii. 4, and vi. 
 2—14, 
 
 + i.e. The whole management of myself is conformable to the doctrine of the 
 gospel, of justification in Christ alone, and not by the deeds of the law. This, 
 and the former verse, seem to be spoken in opposition to St, Peter's owning a 
 subjection to the Jaw of Moses, by his walking, mentioned, ver, 14, 
 
 21 = “ Grace of God;” see chap.i. 6, 7, to which this seems here opposed, 
 
 § ‘* In vain,” read this explained in St. Paul’s own words, chap. v. 3—6. 
 
CHAP. Ill. GALATIANS. 4 
 
 SECT. III. 
 CHAP. III. 1—5. 
 
 , CONTENTS. 
 
 By the account St. Paul has given of himself in the 
 foregoing section, the galatians being furnished with evi- 
 dence, sufficient to clear him, in their minds, from the 
 report of his preaching circumcision, he comes now, the 
 way being thus opened, directly to oppose their being cir- 
 cumcised, and subjecting themselves to the law. The first 
 argument he uses, is, that they received the Holy Ghost, 
 and the gifts of miracles, by the gospel, and not bythe law. 
 
 TEXT. 
 
 1 O rootisu galatians, who hath bewitched you, that you should 
 not obey the truth, before whose eyes Jesus Christ hath been 
 evidently set forth, crucified among you? 
 
 2 This only would I learn of you: Received ye the spirit by the 
 works of the law, or by the hearing of faith? 
 
 PARAPHRASE. 
 
 1 O YE foolish galatians, who hath cast a mist before 
 your eyes, that you should not keep to the truth * of 
 the gospel, you to whom the sufferings and death of 
 Christ} upon the cross, hath been by me so lively repre- 
 sented, as if it had been actually done in your sight ? 
 
 2 This is one thing I desire to know of you: Did you re- 
 
 NOTES. 
 
 1 * “ Obey the truth,” i e. stand fast in the liberty of the gospel; truth 
 being used in this epistle, as we have already noted, chap, ii. 14, for the doc- 
 trine of being free from the law, which St. Paul had delivered to them. The 
 reason whereof he gives, chap. v. 3—5. 
 
 + St. Paul mentions nothing to them here but Christ crucified, as knowing 
 that, when formerly he had preached Christ crucified to them, he had shown 
 them, that, by Christ's death on the cross, believers were set free from the 
 law, and the covenant of works was removed, to make way for that of grace. 
 This we may find him inculcating to his otlrer gentile converts. ‘See Eph. ii. 
 15, 16. Co}. ii. 14, 20. And accordingly he tells the galatians, chap. v. 2, 4, 
 that if, by circumcision, they put themselves under the law, they were fallen 
 from grace, and Christ should profit them nothing at all: things, which they 
 are supposed to understand, at his writing to them, 
 
46 GALATIANS. CHAP, In, 
 
 TEXT. 
 
 3 Are ye so foolish ? Having begun in the Spirit, are ye now made 
 perfect by the flesh ? 
 
 4 Have ye suffered so many things in vain? if it be yet in vain. 
 
 5 He, therefore, that ministereth to you the Spirit, and worketh 
 miracles among you, doth he it by the works of the law, or by 
 the hearing of faith? 
 
 PARAPHRASE. 
 
 ceive the miraculous gifts of the Spirit, by the works 
 3 of the law, or by the gospel preached to you? Have 
 you so little understanding, that, having begun in the 
 reception of the spiritual doctrine of the gospel, you 
 hope to be advanced to higher degrees of perfection, 
 4 and to be completed by the law *? “Have you suf- 
 fered so many things in vain, if at least you will render 
 it in vain, by falling off from the profession of the pure 
 and uncorrupted doctrine of the gospel, and aposta- 
 5 tizing to judaism ? The gifts of the Holy Ghost, that 
 have been conferred upon you, have they not been 
 conferred on you as Christians, professing faith in 
 Jesus Christ, and not as observers of the law? And 
 hath not he +, who hath conveyed these gifts to you, 
 and done miracles amongst you, done it as a preacher 
 and professor of the gospel, the jews, who stick in the 
 law of Moses, being not able, by virtue of that, to do 
 
 any such thing ? 
 NOTES, 
 
 3 * It isa way of writing very familiar to St. Paul, in opposing the law and 
 the gospel, to call the law Flesh, and the gospel Spirit. The reason whereof is 
 very plain to any one conversant in his epistles. 
 
 5 + “‘ He.” The person meant here by 6 éxryopnywn, “* he that ministereth,” 
 and chap, i. 6, by 6 xaAécas, *$ he that called,” is plainly St, Paul himself, 
 though, out of modesty, he declines naming himself. 
 
 SECT. IV. 
 CHAP. Ill. 6—17. 
 
 CONTENTS. 
 
 His next argument against circumcision, and subjec- 
 tion to the law, is, that the children of Abraham, intitled 
 
CHAP, III. GALATIANS. 47 
 
 to the inheritance and blessing promised to Abraham and. 
 his seed, are so by faith, and not by being under the law, 
 which brings a curse upon those who are under it. 
 
 _ TEXT. 
 
 6 Even as Abraham believed God, and it was accounted to him 
 for righteousness : 
 
 7 Know ye, therefore, that they which are of faith, the same are 
 the children of Abraham. 
 
 8 And the scripture, foreseeing that God would justify the hea- 
 then through faith, preached before the gospel unto Abraham, 
 saying, “ In thee shall all nations be blessed.” 
 
 9 So then they which be of faith, are blessed with faithful Abra- 
 ham. 
 
 10 For as many as are of the works of the law, are under the curse ; 
 for it is written, “* Cursed is every one that continueth not in 
 “‘ all things, which are written in the book of the law, to do 
 “ them.” 
 
 PARAPHRASE. 
 
 6 But to proceed: As Abraham believed in God, and 
 7 it was accounted to him for righteousness ; So know 
 ye, that those who are of faith, 1. e. who rely upon 
 God, and his promises of grace, and not upon their 
 own performances, they are the children of Abraham, 
 who shall inherit; and this is plain im the scripture. 
 
 8 For it being in the purpose of God, to justify the 
 -gentiles by faith, he gave Abraham a fore-knowledge 
 of the gospel in these words: “ *In thee all the 
 9 “ nations of the earth shall be blessed.” So that 
 they who are of + faith, are blessed with Abraham, 
 10 who believed. But as many as are of the works of 
 the law, are under the i curse: for it is written 4, 
 
 * Cursed is every one, who remaineth net in all 
 
 * things, which are written in the book of the law, 
 
 NOTES® 
 
 * Gen. xiii. 3. 
 
 9,10 + ** Of faith,” and “ of the works of the law ;” spoken of two races 
 of men, the one as the genuine posterity of Abraham, heirs of the promise, the 
 other not. 
 
 = “ Blessed,” and ‘* under the curse.” Here again there is another divi- 
 sion, viz. into the blessed, and those under the curse, whereby is meant such as 
 are ina state of life, or acceptance with God; or such as are exposed to his 
 wrath, and to death, see Deut. xxx. 19, 
 
 10 § *© Written,” Deut. xxvii. 26, 
 
48 GALATIANS. CHAP. III. 
 
 TEXT. 
 
 11 But that no man is justified by the law in the sight of God, it is 
 evident: for the ‘ just shall live by faith.” 
 
 12 And the law is not of faith: but, “ The man that doth them, 
 * shall live in them.” 
 
 13 Christ hath redeemed us from the curse of the law, being made 
 a curse for us; for it is written, “* Cursed is every one that 
 “* hangeth on a tree.” 
 
 14 That the blessing of Abraham might come on the gentiles through 
 Jesus Christ; that we might receive the promise of the Spirit 
 through faith. 
 
 15 Brethren, I speak after the manner of men; though it be but a 
 
 PARAPHRASE, 
 
 11 “ todo them.” But that no man is justified by the 
 law, in the sight of God, is evident; “ for the just 
 12 “ shall live by faith*.” But the law says not so, 
 the law gives not life to those who believe}: but 
 the rule of the law is, “ He that doth them, 
 13 “ shall live in themt.” Christ hath redeemed us 
 from the curse of the law, being made a curse 
 for us; for it is written §, * Cursed is every one 
 14 “ that hangeth on a tree:” That the blessing ||, 
 promised to Abraham, might come on the gentiles, 
 through Jesus Christ; that we who are Christians 
 might, believing, receive the Spirit that was pro- 
 15 mised 4. Brethren, this is a known and allowed rule 
 
 NOTES. 
 
 11 * Hab. ii. 4. 
 
 12 + See Acts xiii. 39, 
 
 + Lev. xviii. 5. 
 
 13 § Deut. xii. 21, 23. 
 
 14 |j ‘* Blessing; ” ‘‘ That blessing,” ver. 8,9, 14. ¢ Justification,” ver, 
 I!. ‘* Righteousness,” ver. 21.  “ Life,” ver. 11, 12, 21, ‘ Inheritance,” 
 ver. 18. “ Being the children of God,” ver. 26, are in effect all the same, 
 on the one side: And the ‘* curse,” ver. 13, the direct contrary, on the other 
 side; so plain is St. Paul’s discourse here, that no-body, who reads it with the 
 least attention, will be in any doybt about it. 
 
 q “ Promised.” St. Paul’s argument to convince the galatians, that they 
 ought not to be circumcised, or submit to the law, from their having received 
 the spirit from him, upon their having received the gospel, which he preached 
 to them, ver. 2 and 5, stands thus: The blessing promised to Abraham, and 
 to his seed, was wholly upon the account of faith, ver. 7. There were not 
 
 _different seeds, who should inherit the promise; the one by the works of the 
 law, and the other by faith. For there was but ‘‘ one seed, which was 
 ‘© Christ,” ver. 16, and those who should claim in, aad under him, by faith. 
 Among those there was no distinction of jew and gentile. They, and they 
 only, who believed, were all one and the same true seed of Abraham, and 
 
 ” 
 
CHAP. III. GALATIANS. 49 
 
 TEXT. 
 
 man’s covenant, yet if it be confirmed, no man disannulleth, or 
 addeth thereto. 
 16 Now to Abraham and his seed were the promises made. He 
 saith not, ‘* and to seeds,” as of many; but as of one, * and to 
 “ thy seed,” which is Christ. 
 17 And this I say, that the covenant that was confirmed before of 
 God in Christ, the law, which was four hundred and thirty years 
 GE cannot disannul, that it should make the promise of none 
 eltect, 
 PARAPHRASE. 
 in human affairs, that a promise, or compact, though 
 it be barely a man’s covenant, yet if it be once ra- 
 tified, so it must stand, nobody can render it void, 
 16 or make any alteration in it. Now to Abraham 
 and his seed were the promises made. God doth 
 not say, *‘ and to seeds *,” as if he spoke of more 
 seeds than one, that were intitled to the promise 
 upon different accounts; but only of one sort of 
 men, who, upon one sole account, were that seed of 
 Abraham, which was alone meant and concerned in 
 the promise; so that “ unto thy seed{,” designed 
 Christ, and his mystical body {, i. e. those, that be- 
 
 17 come members of him by faith. ‘This, therefore, 
 I say, that the law, which was not till 430 years 
 after, cannot disannul the covenant that was long 
 before made, and ratified to Christ by God, so as to 
 set aside the promise. For if the right to the in- 
 heritance be from the works of the law, it is plain 
 that it is not founded in the promise of Abraham, 
 as certainly it is. For the inheritance was a dona- 
 tion and free gift of God, settled on Abraham and 
 his seed, by promise. 
 
 NOTES. 
 
 ** heirs according to the promise,” ver, 28,29. And therefore the promise, 
 made to the people of God, of giving them the spirit under the gospel, was 
 performed only to those who believed in Christ; a clear evidence, that it was 
 not by putting themselves under the law, but by faith in Jesus Christ, that 
 © they were the people of Cod, and heirs of the promise.” 
 
 16 * “ And to seeds:” By seeds, St. Paul here visibly means the é: x wisewe, 
 “© those of faith,” and the o: # gpywv vdus, ** those of the works of the law,” 
 spoken of above, ver, 9,10, as two distinct seeds, or descendants claiming 
 from Abraham, 
 
 + “ And to thy seed;” See Gen. xii. 1. repeated again in the following 
 Naat 
 
 “ Mystical body.;”: see ver. 27, 
 
 E 
 
50 GALATIANS. —s cHAP. 
 
 SECT. V. 
 CHAP. III. 18—25. 
 
 CONTENTS. 
 
 IN answer to this objection, “ To what, then, serveth 
 
 * the law?” He shows, that the law was not contrary 
 
 to the promise: but since all men were guilty of trans- 
 
 gression, ver. 22, the law was added, to show the 
 
 Israelites the fruit and inevitable consequence of their 
 
 sin, and thereby the necessity of betaking themselves to 
 
 Christ: but as soon as men have received Christ, they 
 
 have attained the end of the law, and so are no longer 
 
 under it. This is a farther argument against circum- 
 cision. 
 TEXT. 
 
 18 For if the inheritance be of the law, it is no more of promise: 
 but God gave it to Abraham by promise. 
 
 19 Wherefore, then, serveth the law? It was added because of 
 transgressions, until the seed should come to whom the promise 
 was made; and it was ordained by angels, in the hand of a 
 mediator. 
 
 PARAPHRASE. 
 
 18 If the blessing and inheritance be settled on Abra- 
 
 ham and believers, as a free gift by promise, and 
 
 19 was not to be obtained by the deeds of the law; To 
 what purpose then was the law? It was added, be- 
 
 cause the Israelites, the posterity of Abraham, were 
 transgressors *, as well as other men, to show them 
 their sins, and the punishment and death they in- 
 curred by them, until Christ should come, who was 
 the seed, into whom both jews and gentiles, in- 
 grafted by believing, become the people of God, 
 and children of Abraham, that seed to which the 
 
 NOTE. 
 
 19 * That this is the meaning of, “‘ because of transgressions,” the following 
 part of this section shows, wherein St. Paul argues to this purpese: the jews 
 were sinners as well as other men, ver. 22. The law denouncing death to all 
 sinners, could save none, ver. 21, but was thereby useful to bring men to Christ, 
 that they might be justified by faith, ver.24. See ch. ii, 15, 16. 
 
CHAP, IIL. GALATIANS, 51 
 TEXT. 
 
 20 Now a mediator is not a mediator of one; but Godis one, _ 
 
 21. Is the law, then, against the promises of God? God forbid ! 
 for if there had been a law given, which could have given life, 
 verily righteousness should have been by the law. 
 
 PARAPHRASE. 
 
 promise was made. And the law was ordained by 
 angels, in the hand of a mediator *, whereby it is 
 manifest, that the law could not disannul the pro- 
 20 mise; Because a mediator is a mediator between 
 two parties concerned, but God is but one + of those 
 21 concerned in the promise. if, then, the promised 
 inheritance come not to the seed of Abraham, by 
 the law, is the law opposite, by the curse it de- 
 nounces against transgressors, to the promises that 
 God made of the blessing to Abraham? No, by no 
 means! For if there had been a law given, which 
 
 NOTES. 
 
 * Mediator. See Deut. v.5, Ley. xxvi.46. Where it is said, the law was 
 made between God and the children of Israel, by the hand of Moses, 
 
 20 + But God is one: To understand this verse, we must carry in our 
 minds what St. Paul is here doing, and that from ver. 17, is manifest, that he 
 is proving that the law could not disannul the promise; and he does it upon 
 this known rule, that a covenant, or promise, once ratified, cannot be aitered, 
 or disannalled, by any other, but by both the parties concerned. Now, says 
 he, God is but one of the parties concerned in the promise; the gentiles and 
 israelites together made up the other, ver. 14. But Moses, at the giving of 
 the law, was a mediator only between the israelites and God ; and, therefore, 
 could not transact any thing to the disannulling the promise, which was be- 
 tween God, and the israelites and gentiles together, because God was but one 
 of the parties to that covenant; the other, which was the gentiles, as well as 
 israelites, Moses appeared, or transacted, not for. And so what was done at 
 mount Sinai, by the mediation of Moses, could not affect a covenant made be- 
 tween parties whereof only one was there. How necessary it was for St. Paul 
 to add this, we shall see, if we consider, that without it his argument of 430 
 years distance would have been deficient, and hardly conclusive. For if both 
 the parties concerned in the promise had transacted by Moses the mediator, (as 
 they might if none but the nation of the israelites had been concerned in the 
 promise made by God to Abraham) they might, by mutual consent, have al- 
 tered, or set aside, the former promise, as well four hundred years, as four 
 days after. That which hindered it, was, that at Moses’s mediation, on mount 
 Sinai, God, who was but one of the parties to the promise, was present; but 
 the other party, Abraham’s seed, consisting of israelites and gentiles together, 
 was not there; Moses transacted for the nation of the israelites alone; the 
 other nations were not concerned in the covenant made at mount Sinai, as they 
 were in the promise made to Abraham and his seed; which, therefore, could 
 not be disannulled without their consent. For that both the promise to Abra- 
 ham and his seed, and the covenant with Israel at mount Sinai, was national, is 
 in itself evident. 
 
 E 2 
 
52 GALATIANS. CHAP, IIt. » 
 
 TEXT. 
 
 22 But the scripture hath concluded all under sin, that the promise, 
 by faith of Jesus Christ, might be given to them that believe. 
 
 23 But before faith came, we were kept under the law, shut up 
 unto the faith, which should afterwards be revealed. 
 
 24 Wherefore the law was our schoolmaster, to bring us unto 
 Christ, that we might be justified by faith. 
 
 PARAPHRASE, 
 
 could have put us in a state of life *, certainly 
 22 righteousness should have been by law}. But 
 we find the quite contrary by the scripture, which 
 makes no distinction betwixt jew and gentile, in this 
 respect, but has shut up together all mankind f, 
 jews and gentiles, under sin§ and guilt, that the 
 blessing || which was promised, to that which is 
 Abrahams true and intended seed, by faith in Christ, 
 23 might be given to those who believe. But, before 
 Christ, and the doctrine of justification by faith 4] 
 in him, came, we jews were shut up as a company 
 of prisoners together, under the custody and inflexi- 
 ble rigour of the law, unto the coming of the Mes- 
 siah, when the doctrine of justification by faith ** 
 24 in him should be revealed. So that the law, by its 
 severity, served as a schoolmaster to bring us to 
 
 NOTES. 
 
 21 * Zworojou, * Put into a state of life.” The Greek word signifies to 
 make alive. St. Paul considers all men here, as ina mortal state; and to be 
 put out of that mortal state, into a state of life, he calls being made alive. 
 This, he says, the law could not do, because it could not confer righteousness. 
 
 + "Ex véus, by law, i.e. by works, or obedience to that law, which tended 
 towards righteousness, as well as the promise, but was not able to reach, or 
 confer it. See Rom. viii. 3, i. e. frail men were not able to attain righteousness 
 by an exact conformity of their actions to the law of righteousness. 
 
 22 ¢ TX wéyla, All, isused here for allmen. The apostle, Rom. iii. 9, and 
 19, expresses the same thing by wasJas, all mens and was 6 xécpos, all the world, 
 But speaking in the text here of the jews, in particular, he says, We, meaning 
 those of his own nation, as is evident from ver, 24, 25. 
 
 § Under sin, i. e. rank them all together, as one guilty race of sinners: see 
 this proved, Rom, iii. 9. i. 18, &c. To the same purpose of putting both jews 
 and gentiles into one state, St. Paul uses cuwzxAcice wovlas, ** hath shut them up 
 *© all together,” Rom, xi. 32. 
 
 || The thing promised in this chapter, sometimes called Blessing, ver.9, 14; 
 sometimes Inheritance, ver. 18; sometimes Justification, ver, 11, 24; sometimes 
 Righteousness, ver. 21; and sometimes Life, ver, 11, 21. 
 
 23 q By faith, see ver. 14. 
 
 ** Justification by faith, see ver. 24. 
 
CHAP. III. GALATIANS. 53 
 
 TEXT. 
 25 But, after that faith is come, we are no longer under a school- 
 master. 
 PARAPHRASE. 
 
 25 Christ, that we might be justified by faith. But 
 Christ being come, and with him the doctrine of jus- 
 tification by faith, we are set free from this school- 
 master, there is no longer any need of him. 
 
 SECT.3V}. 
 CHAP. III. 26—29. 
 
 CONTENTS. 
 
 As a further argument to dissuade them from cir- 
 cumcision, he tells the galatians, that by faith in Christ, 
 all, whether jews or gentiles, are made the children of 
 God; and so they stood in no need of circumcision. 
 
 TEXT. 
 
 26 For ye are all the children of God, by faith in Christ Jesus. 
 
 27 For as many of you, as have been baptized into Christ, have put 
 on Christ. 
 
 28 There is neither jew nor greek, there is neither bond nor free, 
 
 PARAPHRASE. 
 
 26 For ye are * all the children of God, by faith in 
 27 Christ Jesus. For as many of you, as have been 
 28 baptized in Christ, have put on + Christ. There 
 
 NOTES. 
 
 26 * All, i. e. both jews and gentiles. 
 
 27 + Put on Christ. This, which, at first sight, may seem a very bold meta- 
 phor, if we consider what St. Paul has said, ver. 16, and 26, is admirably 
 adapted to express his thoughtsin a few words, and has a great grace init. He 
 says, ver. 16, that ‘* the seed to which the promise was made, was but one, and 
 “ that one was Christ.” And ver. 26, he declares, ‘* that by faith in Christ, 
 “© they all became the sons of God.’ To lead them into an easy conception 
 how this is done, he here tells them, that, by taking on them the profession of 
 
54 GALATIANS, CHAP. 1. 
 
 TEXT. 
 
 there is neither male nor female: for ye are all one in Christ 
 Jesus. 
 
 29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs 
 according to the promise. 
 
 PARAPHRASE. 
 
 is no distinction of jew or gentile, or bond or free, 
 of male or female. Tor ye are all one body, making 
 29 up one person in Christ Jesus. And if ye are all 
 one in Christ Jesus, * ye are the true ones, seed of 
 Abraham, and heirs according to the propose. 
 
 NOTES. 
 
 t he gospel, they have, as it were, put on Christ ; so that to God, now looking on 
 them, there appears nothing but Christ. They are, as it were, covered all over 
 with him, as a man is with the cloaths he hath put on. And hence he says, in 
 the next yerse, that ‘they are all one in Christ Jesus,” as if there were but 
 that one person. 
 
 29 * The Clermont copy reads «i 8: Upeis els est ev Xpis@ ‘Ince, * And if ye 
 *¢ are one in Christ Jesus,” more suitable as it seems, to the apostle’s argtment. 
 For, ver. 28, he says, ‘‘ They are all one in Christ Jesus ;” from whence the 
 inference in the following words of the Clermont copy, is natural : ** And if 
 ‘* ye be one in Christ Jesus, then are ye Abraham’s seed, and heirs according 
 © to promise.” 
 
 SECT. VII. 
 CHAP. IV. 1—11. 
 CONTENTS, 
 
 _ IN the first part of this section he further shows, that 
 the law was not against the promise, in that the child is 
 not disinherited, by being under tutors. But the chief 
 design of this section is to show, that though both jews 
 and gentiles were intended to be the children of God, 
 and heirs of the promise by faith in Christ, yet they 
 ' both of them were left in bondage, the jews to the law, 
 ver. 3, and the gentiles to false gods, ver 8, until Christ 
 in due time came to redeem them both ; and, therefore, 
 
CHAP. iv. - GALATIANS. 55 
 it was folly in the galatians, being redeemed from one 
 
 bondage, to go backwards, and put themselves again in 
 a state of bondage, though under a new master. 
 
 TEXT. 
 
 1 Now I say, that the heir, as long as he is a child, differeth no- 
 thing from a servant, though he be lord of all ; 
 
 2 But he is under tutors and governors, until the time appointed of 
 
 the father. 
 
 3 Even so we, when we were children, were in bondage under the 
 elements of the world: 
 
 4 But when the fulness of the time was come, God sent forth his 
 son made of a woman, made under the law; 
 
 5 To redeem them that were under the law, that we might receive 
 the adoption of sons. 
 
 6 And, because ye are sons, God has sent forth the Spirit of his son 
 
 into your hearts, crying, Abba, Father. 
 
 PARAPHRASE. 
 
 1 Now I say, that the heir, as long as he is a child, 
 differeth nothing from a bondman, * though he be 
 
 2 lord of all; But is under tutors and guardians, until 
 3 the time prefixed by his father. So we + jews, whilst 
 we were children, were in bondage under the law. t 
 4 But when the time appointed for the coming of the 
 Messias was accomplished, God sent forth his Son, 
 
 5 made of a woman, and subjected to the law; That 
 he might redeem those who were under the law, and 
 set them free from it, that we, who believe, might be 
 put out of the state of bondmen, into that of sons, 
 
 6 Into which state of sons, it is evident that you, gala- 
 tians, who were heretofore gentiles, are put; foras- 
 much as God hath sent forth his Spirit § into your 
 
 NOTES. 
 
 1 * Bondman; so doiAc¢ signifies; and unless it be so translated, ver 7, 8, 
 Bondage; ver. 3, 7, will scarce be understood by an English reader; but St. 
 Paul’s sense will be lost toone, who, by Servant, understands not one in a state 
 of bondage. 
 
 3 + We, Itis plain, St. Paul speaks here in the name of the jews, or jewish 
 church, which, though God’s peculiar people, yet was to pass its nonage (so St. 
 Paul calls it) under the restraint and tutorage of the law, and not to receive 
 the possession of the promised inheritance until Christ came. 
 
 { The law, he calls here soryeia 73 xécux, ** Elements, or rudiments of the 
 ** world.” Because the observances and discipline of the law, which had re- 
 straint and bondage enough in it, led them not beyond the things of this world, 
 into the possession, or state, of their spiritual and heavenly inheritance. 
 
 6 § The same argument, of proving their sonship from their having the Spirit, 
 St. Paul uses to the Romans, Rom, viii, 16, And he that will read 2 Cor. iv, 
 
56. GALATIANS. CHAP.. Iv. 
 
 TEXT. 
 
 ” Wherefore thou art no more a servant, but a son; and if ason, 
 then an heir of God, through Christ. 
 
 8 Howbeit, then, when ye knew not God, ye did service unto them, , 
 which by nature are no gods. 
 
 9 But now, after that ye have known God, or rather are known of 
 God, how turn ye again to the weak and beggarly elements, 
 whereunto ye desire again to be in bondage? 
 
 PARAPHRASE. 
 
 7 hearts, which enables you to cry Abba, Father. So 
 that thou art no longer a bondman, but a son: and if 
 a son, then an heir * of God, or of the promise of 
 8 God, though Christ. But then, i. e. before ye were 
 made the sons of God, by faith in Christ, now under 
 the gospel, ye, not knowing God, were in bondage to 
 9 those, who were in truth no gods. But now, that ye 
 know God, yea rather, that ye are known { and taken 
 into favour by him, how can it be that you, who have 
 been put out of a state of bondage, into the freedom 
 
 NOTES. 
 
 17.—v. 6, and Eph. i. 11—14, will find, that the Spirit is looked on, as the 
 seal and assurance of the inheritance of life, to those ‘“‘ who have received the 
 *‘ adoption of sons,” as St. Paul speaks here, ver. 5. The force of the argu- 
 ment seems to lie in this, that as he, that has the spirit of a man in him, has an 
 evidence that he isthe son of a man, so he, that hath the Spirit of God, has thereby 
 an assurance that he is the Son of God. Conformable hereunto the opinion of 
 the jews was, that the Spirit of God was given to none but themselves, they 
 alone being the people or children of God ; for God calls the people of Israel his 
 sons, Exod, iv. 22,23. And hence, we see, that when, to the astonishment of 
 the jews, the Spirit was given to the gentiles, the jews no longer doubted, that 
 the inheritance of eternal life was also conferred on the gentiles. Compare Acts 
 x. 44—48, with Acts xi. 15—18. 
 
 7 * St. Paul from the galatians having received the Spirit, (as appears chap. 
 iii. 2,) argues, that they are the sons of God without the law ; and consequently 
 heirs of the promise, without the law; for, says he, ver, 1-—6, the jews them- 
 selves were fain to be redeemed from the bondage of the law, by Jesus Christ, 
 that, as sons, they might attain to the inheritance. But you, galatians, says he, 
 have, by the Spirit that is given you by the ministry of the gospel, au evidence 
 that God is your Father; and, being sons, are free from the bondage of the law, 
 
 - and heirs without it. Thesame sort of reasoning St. Paul uses to the Romans, 
 eb. viii. 14—17. 
 
 9 + Known, It has been before observed, how apt St. Paul is to repeat his 
 words, though something varied in their signification. We have here another 
 instance of it; having said, ‘ Ye have known God,” he subjoins, “ or rather 
 “© are known of him,” in the Hebrew latitude of the word known; in which 
 language, it sometimes signifies knowing, with choige and approbation. See 
 Amos iii. 2, 1 Cor. viii. 3. P } 
 
CHAP.» IV. GALATIANS. 57 
 
 TEXT. 
 
 10 Ye observe days, and months, and times, and years. 
 11 I am afraid of you, lest I have bestowed upon you labour in 
 vain. 
 
 PARAPHRASE. 
 
 of sons, should go backwards, and be willing to put 
 yourselves under the * weak and beggarly elements + 
 
 10 of the world into a state of bondage again ? Ye ob- 
 serve days, and months, and times, and years, in 
 
 11 compliance with the Mosaical institution. I begin 
 to be afraid of you, and to be in doubt, whether all 
 the pains I have taken about you, to set you at li- 
 berty, in the freedom of the gospel, will not prove 
 lost labour. 
 
 NOTES. 
 
 # The law is here called weak, because it was not able to delivera man from 
 bondage and death, into the glorious liberty of the sons of God, Rom. viii. 1—3, 
 And it is called beggarly, because it kept men in the poor estate of pupilsyfrom 
 the full possession and enjoyment of the inheritance, ver. 1—3. 
 
 + The apostle makes it matter of astonishment, how they, who had been in 
 bondage to false gods, having been once set free, could endure the thoughts of 
 parting with their liberty, and of returning into any sort of bondage again, 
 even under the mean and beggarly rudiments of the Mosaical institution, which 
 was not able to make them sons, and instal them in the inheritance. For St, 
 Paul, ver. 7. expressly opposes bondage to:onship; so that all, who are not 
 in the state of sons, are in the state of bondage. MéAw, again, cannot here 
 refer to sofyesa, elements, which the galatians had never been under hitherto, but 
 to bondage, which he tells them, ver. 8, they had been in to false gods. 
 
 SECT. VIII. 
 
 CHAP. IV. 12—20. 
 
 CONTENTS. 
 
 HE presses them with the remembrance of the great 
 kindness they had for him, when he was amongst them ; 
 and assures them that they have no reason to be alienated 
 from him, though that be it, which the judaizing se- 
 ducers aim at. 
 
58 GALATIANS. GHAB, EY 
 
 TEXT. 
 
 12 Brethren, I beseech you, be as I am; for I amas yé ate: ye have 
 not injured me at all. : 
 
 13 Ye know how, through infirmity of the flesh, I preached the 
 gospel unto you at the first. 
 
 14 And my temptation, which was in my flesh, ye despised not, nor 
 rejected; but received me, as an angel of God, even as Christ 
 Jesus. 
 
 15 Where then is the blessedness you spake of ; for I beat you re- 
 cord, that if it had been possible, ye would have plucked out your 
 own eyes, and given them to me. 
 
 16 angi therefore become your enemy, because I tell you the 
 truth? 
 
 17 They zealously affect you, but not well; yea, they would ex- 
 clude you, that you might affect them. 
 
 PARAPHRASE. 
 
 12 I beseech you, brethren, let you and I be as if we 
 were allone. ‘Think yourselves to be very me; as I, 
 in my own mind, put no difference at all between 
 you and myself; you have done me no manner of 
 
 13 injury: On the contrary, ye know, that through in- 
 firmity of the flesh, I heretofore preached the gospel 
 
 14 to you. And yet ye despised me not, for the trial 
 I underwent in the flesh *, you treated me not with 
 contempt and scorn: but you received me, as an 
 
 15 angel of God, yea, as Jesus Christ himself. What 
 benedictions+ did you then pour out upon me? For 
 I bear you witness, had it been practicable, you 
 would have pulled out your very eyes, and given them 
 
 16 me. But is it so, that Iam become your enemy { 
 
 17 in continuing to tell you the truth? They, who 
 would make you of that mind, show a warmth of af- 
 fection to you; but it is not well: for their business 
 
 NOTES. 
 
 14 * What this weakness, and trial in the flesh, was, since it has not pleased 
 the apostle to mention it, is impossible for us to know: but may be remarked 
 here, as an instance, once for all, of that unavoidable obscurity of some passages, 
 in epistolary writings, without any fault inthe author, For some things, neces- 
 saty to the understanding of what is writ, are usually of course and justly omit- 
 ted, because already known to him the letter is writ to, and it would be some- 
 times ungraceful, oftentimes superfluous, particularly to mention them. 
 
 15 + The context makes this sense of the words so necessary and visible, that 
 it is to be wondered how any one could overlook it, 
 
 16 $ Your enemy. See chap. i, 6. 
 
CHAD, TV. GALATIANS: 59 
 
 TEXT. 
 
 18 But it is good to be zealously affected always in a good thing, 
 and not only when I am present with you. 
 
 19 My little children, of whom I travail in birth again, until Christ 
 be formed in you. 
 
 20 I desire to be present with you now, and to change my voice ; 
 for I stand in doubt of you. } 
 
 PARAPHRASE. 
 
 is to exclude me, that they may get into your affec- 
 18 tion. It is good to be well and warmly affected to- 
 wards a good man*, at all times, and not barely 
 19 when I am present with you, My little children, for 
 whom I have again the pains of a woman in child- 
 birth, until Christ be formed in you f, i. e. till the 
 true doctrine of christianity be settled in your 
 20 minds. But I would willingly be this very moment 
 with you, and change{ my discourse, as I should 
 
 NOTES. 
 
 18 * That by xaAd here, he means a person and himself, the scope of the 
 context evinces. In the six preceding verses he speaks only of himself, and the 
 change of their affection to him, since he left them. There is no other thing 
 mentioned, as peculiarly deserving their affection, to which the rule given in this 
 verse could refer. He had said, ver. 17, “A&cw suas, they affect you; ” 
 and iva odlés fnAdre, “ that you might affect them;” this is only of persons, 
 and therefore “Adobo: & xadp, whichimmediately follows, may be best under- 
 stood of a person; else the following part of the verse, though joined by the 
 copulative x, and, will make but a disjointed sense with the preceding. But 
 there can be nothing plainer, nor more coherent than this, which seems to be 
 St. Paul’s sense here: ‘‘ You were very affectiunate to me, when I was with you, 
 “¢ You are since estranged from me; it is the artifice of the seducers, that have 
 *© cooled youto me. But if I am the good man you took me to be, you will 
 *¢ do well to continue the warmth of your affection to me, when I am absent, 
 * and not to be well affected towards me, only when [ am present among you.” 
 Though this be his meaning, yet the way he has taken to express it, is much 
 more elegant, modest, and graceful. Let any one read the original, and see 
 whether it be not so. 
 
 19 + If this verse be taken for an intire sentence by itself, it will bea paren- 
 thesis, and that not the most necessary, or congruous, that is to be found in St. 
 Paul’s epistles; or 5, but, must be left out, as we seé it is in our translation. 
 But if rexvi p35, ‘ my little children,” be joined, by apposition, to Judas, you, 
 the last word of the foregoing verse, and so the two verses 18 and 19, be read 
 as one sentence, ver. 20, with S:, but, in it, follows very naturally. But, as 
 we now read it in our English bible, 8, but, is forced to be left out, and ver. 
 20, stands alone by itself, without any connexion with what goes before, or 
 follows. 
 
 20 f “AAAGE Govyv, ** to change the voice,” seems to signify the speaking 
 higher or lower; changing the tone of the voice, suitably to the matter one deli- 
 vers, v. g. whether it be advice, or commendation, or reproof, &c. For each 
 of these have their distinct voices. St. Paul wishes himself with them, that hie 
 
60 GALATIANS. CHAP.. Ly, . 
 
 PARAPHRASE. 
 
 find occasion; for I am at a stand about you, and 
 know not what to think of you. 
 
 NOTE. 
 
 might accommodate himself to their present condition and circumstances, which 
 he confesses himself to be ignorant of, and in doubt about. 
 
 SECT. IX. 
 
 CHAP. IV. 21.—V. 1. 
 
 CONTENTS. 
 
 He exhorts them to stand fast in the liberty, with 
 which Christ hath made them free, showing those, who 
 are so zealous for the law, that, if they mind what they 
 read in the law, they will there find, that the children 
 of the promise, or of the new Jerusalem, were to be 
 free; but the children after the flesh, of the earthly 
 Jerusalem, were to be in bondage, and to he cast out, 
 and not to have the inheritance. 
 
 TEXT. 
 
 21 Tell me, ye that desire to be under the law, do ye not hear the 
 
 law ? 
 22 For it is written, that Abraham had two sons; the one bya 
 
 bond-maid, the other by a free-woman, 
 
 PARAPHRASE. 
 
 21 Tell me, you that would so fain be under the law, do 
 you not acquaint yourselves with what is in the law, — 
 either byreading®* it, or having it read in your assem- 
 
 29, blies? For it is there written +, Abraham had two 
 
 NOTES. 
 
 21 * The vulgar has, after some greek manuscripts, Read. 
 22 + Written there, viz. Gen. xvi. 15, and xxi. 1. The term, Law, in the 
 
 foregoing verse, comprehends the five books of Moses, 
 
CHAP. IV. GALATIANS. 61 
 
 TEXT. 
 
 23 But he, who was of the bond-woman, was born after the flesh : 
 but he of the free-woman was by promise. 
 
 24 Which things are an allegory ; for these are the two covenants ; 
 the one from the Mount Sinai, which gendereth to bondage, 
 which is Agar. 
 
 25 For this Agar is Mount Sinai in Arabia, and answereth to Jeru- 
 salem, which now is, and is in bondage with her children. 
 
 26 But Jerusalem which is above, is free, which is the mother of us 
 all. 
 
 27 For it is written, Rejoice, thou barren, that bearest not ; break 
 forth and cry, that thou travailest not: for the desolate hath 
 many more children than she which hath an husband. 
 
 28 Now we, brethren, as Isaac was, are the children of promise. 
 
 29 But as, then, he that was born after the flesh, persecuted him 
 that was born after the spirit, even so it is now. 
 
 PARAPHRASE. 
 
 sons, one by a bond-maid the other by a free woman. 
 23 But he that was of the bond-woman, was born accord- 
 ing to the flesh, in the ordinary course of nature; but 
 he that was of the free woman, Abraham had by 
 virtue of the promise, after he and his wife were past 
 24 the hopes of another child. These things have an 
 allegorical meaning: for the two women are the two 
 covenants, the one of them delivered from mount 
 Sinai, and is represented by Agar, who produces her 
 25 issue into bondage. (For Agar is mount Sinai in 
 Arabia, and answers to Jerusalem, that now is, and 
 26 is in bondage with her children.) But the heavenly 
 Jerusalem, which is above, and answers to Sarah, 
 the mother of the promised seed, is free, the mother 
 27 of us all, both jews and gentiles, who believe. For 
 it was of her, that it is written*, “ Rejoice, thou 
 “barren, that bearest not; break out into loud ac- 
 “ clamations of joy, thou that hast not the travails 
 “ of child-birth; for more are the children of the 
 28 desolate, than of her that hath an husband.” And 
 it is we, my brethren, who, as Isaac was, are the 
 29 children of promise. But as, then, Ishmael, who 
 
 NOTE. 
 27 * Written, viz, Isaiah liy. 1. 
 
62 GALATIANS. CHAP, V. 
 
 TEXT. 
 
 30 Nevertheless, what saith the scripture? Cast out the bond- 
 woman and her son: for the son of the bond-woman shall not 
 be heir with the son of the free woman. 
 
 31 So then, brethren, we are not children of the bond-woman, but 
 of the free. : 
 
 V.1. Stand fast, therefore, in the liberty wherewith Christ hath . 
 made us free, and be not entangled again with the yoke of 
 bondage. 
 
 PARAPHRASE. 
 
 was born in the ordinary course of nature *, perse- 
 
 cuted Isaac, who was born by an extraordinary 
 
 ' power, from heaven, working miraculously; so is it 
 
 30 now. But what saith the scripture t? “ Cast out 
 
 * the bond-weman and her son: for the son of the 
 
 “ bond-woman shall not share the inheritance with 
 
 31 the son of the free-woman.” So then, brethren, we, 
 
 who believe inChrist,are not the childrenof the bond- 
 
 V. 1. woman, but of the free t. Stand fast, therefore, in 
 
 the liberty, wherewith Christ hath made you free, 
 
 and do not put on again a yoke of bondage, by put- 
 ting yourselves under the law. 
 
 NOTES. 
 
 29 # ‘O xaléd ocdoxa yewnbels, “ born after the flesh ;” and roy xala avetuoty 
 * born of the Spirit.” These expressions have, in their original brevity, with 
 regard to the whole view, wherein St, Paul uses them, an admirable beauty and 
 force, which cannot be retained in a paraphrase, 
 
 80 + Scripture, viz. Gen. xxi. 10. 
 
 31 { The apostle, by this allegorical history, shows the galatians, that they 
 who are sons of Agar, i.e. under the Jaw given at mount Sinai, are in bondage, 
 and intended te be cast out, the inheritance being designed for those only, who 
 are the free-born sons of God, under the spiritual covenant of the gospel, And 
 thereupon he exhorts them, in the following words, to preserve themselves in 
 that state of freedom. 
 
 SECT. X. 
 CHAP. V. 2—13. 
 
 CONTENTS. 
 
 IT is evident from ver. 11, that, the better to prevail, 
 with the galatians to be circumcised, it had been re- 
 ported, that St. Paul himself preached up circumcision. 
 
_ CHAP. V, GALATIANS.. 63 
 
 St. Paul, without taking express notice of this calumny, 
 chap. i. 6, and ii. 21, gives an account of his past life, 
 in a large train of particulars, wHich all concur to make 
 such a character of him, as renders it very incredible, 
 that he should ever declare for the circumcision of the 
 gentile converts, or for their submission to the law. Hav- 
 ing thus prepared the minds of the galatians to give him 
 .a fair hearing, as a fair man Cndzcbas év xaag, he goes 
 on to argue against their subjecting themselves to the 
 law. And having established their freedom from the law, 
 by many strong arguments, he comes here at last openly 
 to take notice of the report which had been raised of 
 him, [that he preached circumcision] and directly con- 
 futes it. 
 
 1. By positively denouncing to them himself, very 
 solemnly, that they, who suffer themselves to be circum- 
 cised, put themselves into a perfect legal state, out of 
 the covenant of grace, and could receive no benefit by 
 Jesus Christ, ver. 2—4. 
 
 2. By assuring them, that he, and those that followed 
 him, expected justification only by faith, ver. 5, 6. 
 
 3. By telling them, that he had put them in the right 
 way, and that this new persuasion came not from him, 
 that converted them to christianity, ver. 7. 8. 
 
 4, By insinuating to them, that they should agree to 
 pass judgment on him, that troubled them with this doe- 
 trine, ver. 9, 10. 
 
 5. By his being persecuted, for opposing the circum- 
 cision of the christians. or this was the great offence, 
 which stuck with the jews, even after their conversion, 
 ver. 11. 
 
 6. By wishing those cut off, that trouble them with 
 this doctrine, ver. 12. 
 
 This will, I doubt not, by whoever weighs it, be found 
 a very skilful management of the argumentative part of 
 this epistle, which ends here. For, though he begins 
 with sapping the foundation, on which the judaizing 
 seducers seemed to have laid their main stress, viz. the 
 report of his preaching circumcision ; yet he reserves the 
 direct and open confutation of it to the end, and so leaves 
 it with them, that it may have the more forcible and 
 lasting impression on their minds. 
 
64 GALATIANS. ~ HAP. v. 
 
 TEXT. 
 
 2 Behold; 1, Paul, say unto you, that if ye be circumcised, Christ 
 shall profit you nothing. 
 
 3 For I testify, again, to every man that is circumcised, that he is 
 a debtor to do the whole law. 
 
 4 Christ is become of no effect unto you ; whosoever of you are 
 justified by the law, ye are fallen from grace. ; 
 
 5 ve re through the Spirit, wait for the hope of righteousness by 
 aith. 
 
 6 For in Jesus Christ, neither circumcision availeth any thing, nor 
 uncircumcision ; but faith, which worketh by love. 
 
 PARAPHRASE. 
 
 2 Take notice that I, Paul*, who am falsely reported to 
 preach up circumcision in other places, say unto you, 
 that if you are circumcised, Christ shall be of no ad- 
 
 3 vantage to you. For I repeat here again, what I 
 have always preached, and solemnly testify to every 
 one, who yields to be circumcised, in compliance with 
 those who say, That now, under the gospel, he cannot 
 be saved {+ without it, that he is under an obligation 
 to the whole law, and bound to observe and perform 
 
 4 every tittle of it. Christ is of no use to you, who 
 seek justification by the law: whosoever do so, be 
 ye what ye will, ye are fallen from the covenant of 
 
 5 grace. But It, and those, who with me are true 
 christians, we, who follow the truth of the gospel, and 
 the doctrine of the Spirit! of God, have no other 
 
 6 hope of justification, but by faith in Christ. For in 
 
 ' the state of the gospel, under Jesus, the Messiah, it is 
 
 NOTES. 
 
 2 * 713, tyad Moddos, “ Behold, I Paul,” TI the same Paul, who am reported 
 to preach circumcision, paglipouos 33 wan wath afpwrw, v.3, witness again, 
 continue my testimony, to every man, to youand allmen. This so emphatical 
 way of speaking may very well be understood to have regard to what he takes 
 notice, ver. 11, to be cast upon him, viz. his preaching circumcision, and is a 
 very significant vindication of himself, 
 
 3 + ‘* Cannot be saved.” This was the ground upon which the jews and 
 judaizing christians urged circumcision. See Acts xv. |. 
 
 5 $** We.” Itis evident from the context, that St. Paul here means him- 
 self. But Weis a more graceful way of speaking thanI; though he be vindicat~- 
 ing himself alone from the imputation of setting up circumcision. 
 
 * A §**Spirit.”’ The law and the gospel opposed, under the titles of Flesh and 
 Spirit, we may see, chap. iii, 3, of this epistle. The same opposition it stands 
 in here to the law, in the foregoing verse, points out the same signification, 
 
CHAP. Vv. GALATIANS, 65 
 
 TEXT. 
 
 7 Ye did run well: who did hinder you, that ye should not obey 
 the truth? 
 8 This persuasion cometh not of him that calleth you. 
 9 A little leaven leaveneth the whole lump. 
 10 I have confidence in you, through the Lord, that you will be 
 none otherwise minded: but he that troubleth you, shall bear 
 his judgment, whosoever he be. 
 
 PARAPHRASE. 
 
 neither circumcision nor uncircumcision, that is of 
 any moment; all that is available is faith alone, 
 7 working by love *. When you first entered into 
 the profession of the gospel, you were in a good 
 way, and went on well: who has put a stop to you, 
 
 _ and hindereth you, that you keep no longer to the 
 8 truth of the christian doctrine? This persuasion, 
 that it is necessary for you to be circumcised, cometh 
 not from him}, by whose preaching you were called 
 
 9 to the profession of the gospel. Remember that a 
 little leaven leaveneth the whole lump; the in- 
 fluence of one man ¢ entertained among you, may 
 10 mislead you all. I have confidence in you, that, by 
 the help of the Lord, you will be all of this same 
 mind § with me; and consequently he that troubles 
 
 NOTES. 
 
 6 * * Which worketh by love.” This is added to express the animosities 
 which were amongst them, probably raised by this question about circum- 
 cision. See ver. 11—15. 
 
 8 + This expression of ‘* him that calleth, or calleth you,” he used before, 
 chap, i. 6, and, in both places, means himself, and here declares, that this 
 mwecpovy (whether taken for persuasion, or for subjection, as it may be in 
 St. Paul’s style, considering weSec%o, in the end of the foregoing verse (came 
 not from him, for he called them to liberty from the Jaw, and not subjection 
 to it; see ver. 13. ‘* You were going on well, in the liberty of the gospel ; 
 « who stopped you? I, you may be sure, had no hand in it; I, you know, 
 “ called you to liberty, and not to subjection to the Jaw, and therefore you 
 ** can, by no means, suppose that I should preach up circumcision.” Thus 
 St. Paul argues here. 
 
 9 + By this and the next RoE it looks as if all this disorder arose from 
 one man, 
 
 10 § ** Will not be otherwise minded,” will beware of this leaven, so as 
 not to be put iato a ferment, nor shaken in your liberty, which you ought to 
 stand fast in; and to secure it, I doubt not (such confidence I have in you) will 
 witli ene accord cast out him that troubles you. For, as for me, you may be 
 sure I am not for circumcision, in that the jews continue to persecute me. 
 This is evidently his meaning, though not spoken out, but managed warily, 
 with avery skilful and moving insinuation. For, as he says of himself, chap.iv, 
 20, he knew not, at that distance, what temper they were in. 
 
 F 
 
66 GALATIANS., CHAP. Ve 
 
 TEXT. 
 
 11 And I, brethren, if I yet preach circumcision, why do I yet 
 suffer persecution? then is the offence of the cross ceased. 
 
 12 I would they were even cut off, which trouble you. 
 
 13 For, brethren, ye have been called unto liberty. 
 
 PARAPHRASE. 
 
 you, shall fall under the censure he deserves for it *, 
 
 11 whoever he be. But as for me, brethren, if I, at 
 last, am become a preacher of circumcision, why am 
 I yet persecuted +? If it be so, that the gentile 
 converts are to be circumcised, and so subjected to 
 the law, the great offence of the gospel, in relying 
 solely on a crucified Saviour for salvation, is re- 
 
 J2 moved. But I am of another mind, and wish that 
 they may be cut off, who trouble you about this 
 
 13 matter, and they shall be cut off. For, brethren, ye 
 have been called by me unto liberty. 
 
 NOTES. ots te 
 
 * Keine. Judgment, seems here to mean expulsion by achurch-censure; see 
 ver. 12. We shall be the more inclined to this, if we consider that the apostle 
 uses the same argument of “a little leaven leaveneth the whole lump,” 1 Cor, 
 v. 6, where he would persuade the corinthians to purge out the fornicator, 
 
 {1 + Persecution. The persecution St. Paul was still under, was a con- 
 vincing argument that he was not for circumcision, and subjection to the law ; 
 for it was from the jews, upon that account, that, at this time, rose all the per- 
 secution, which the christians suffered ; as may be seen through all the history 
 of the Acts. Nor are there wanting clear footsteps of it, in several places of 
 this epistle, besides this here, as chap. iii. 4. and vi. 12, 
 
 12 { Offence of the cross, see chap. vi. 12—14. 
 
 SECT. XI. 
 
 CHAP. V. 13—26. 
 
 CONTENTS. 
 
 From the mention of liberty, which he tells them 
 they are called to, under the gospel, he takes a rise to 
 caution them in the use of it, and so exhorts them to a 
 spiritual, or true christian life, showing the difference 
 
CHAP, V. ‘GALATIANS. 67 
 
 and contrariety between that and a carnal life, or a life 
 
 after the flesh. $ 
 TEXT. 
 
 Only use not liberty for an occasion to the flesh, but by love 
 serve one another. 
 
 14 For all the law is fulfilled in one word: even in this; thou shalt 
 love thy neighbour as thyself. 
 
 15 But if ye bite and devour one another, take heed that ye be not 
 consumed one of another. 
 
 16 This I say then, Walk in the spirit, and ye shall not fulfil the 
 lust of the flesh. 
 
 17 For the flesh lusteth against the spirit, and the spirit against the 
 flesh: and these are contrary the one to the other; so that ye 
 cannot do the things that ye would. 
 
 PARAPHRASE. 
 
 Though the gospel, to which you are called, be a 
 state of liberty from the bondage of the law, yet 
 pray take great care you do not mistake that liberty, 
 nor think it affords you an opportunity, in the abuse 
 of it, to satisfy the lust of the flesh, but serve * one 
 14 another in love. For the whole law, concerning 
 our duty to others, is fulfilled in observing this one 
 precept {; “ Thou shalt love thy neighbour as thy- 
 15 “ self.” But, if you bite and tear one another, 
 take heed that you be not destroyed and consumed 
 16 by one another. This I say to you, conduct your- 
 selves by the light that is in your minds {, and do 
 not give yourselves up to the lusts of the flesh, to 
 17 obey them, in what they put upon you. For the 
 inclinations and desires of the flesh, are contrary to 
 those of the spirit: and the dictates and inclinations 
 of the spirit are contrary to those of the flesh; so 
 
 NOTES, 
 
 13 * AvAcvele, serve, has a greater force in the greek, than our english word, 
 serve, does in the common acceptation of it express. For it signifies the op- 
 posite to zAcvdepia, freedom. And so the apostle elegantly informs them, that 
 though by the gospel they are called to a state of liberty from the law; yet 
 they were still as much bound and subjected to their brethren, in all the offices 
 and duties of love and good-will, as if, in that respect, they were their vassals 
 and bondmen. 
 
 14 + Lev. xix. 18, 
 
 16 $ That which he here, and in the next verse, calls spirit, he calls, Rom. 
 vii. 22, the inward man ; ver. 23, the law of the mind ; ver, 25, the mind. 
 
 F 2 
 
68 GALATIANS. CHAP. NV. 
 
 TEXT. 
 
 18 Butif ye be led by the spirit, ye are not under the law. 
 19 Now the works of the flesh are manifest, which are these: adul- 
 tery, fornication, uncleanness, lasciviousness, 
 
 PARAPHRASE. 
 
 that, under these contrary impulses, you do not do 
 18 the things that you purpose to yourselves*. But if 
 you give yourselves up to the conduct of the gospel f, 
 19 by faith in Christ, ye are not under the law{t. Now 
 
 NOTES, 
 
 17 * Do not; so it is in the greek, and ours is the only translation that I 
 know which renders it cannot. 
 
 16, 17. There can be nothing plainer, than that the state St. Paul describes 
 here, in these two verses, he points out more at Jarge, Rom. vii. 17, &c. speak- 
 ing there in the person of a jew. This is evident, that St. Panl supposes two 
 principles in every man, which draw him different ways ; the one he calls Flesh, 
 the other Spirit. These, though there be other appellations given them, are 
 the most common and usual names given them in the New Testament: by flesh, 
 is meant all those vicious and irregular appetites, inclinations, and habitudes, 
 whereby a man is turned from his obedience to that eternal law of right, the 
 observance whereof God always requires and is pleased with. This is yery 
 properly called flesh, this bodily state being the source, from which all our de- 
 viations from the straight rule of rectitude do for the most part take their rise, or 
 else do ultimately terminate in: on the other side, spirit is the part of a man, 
 whichis endowed with light from God, to know and see what is righteous, just 
 ‘and good, and which, being consulted and hearkened to, is always ready to 
 direct and prompt us to that which is good. The flesh, then, in the gospel lan- 
 guage, is that principle, which inclines and carries men to ill; the spirit, that 
 principle which dictates what is right, and inclines togood. But because, by 
 prevailing custom, and contrary habits, this principle was very much weakened, 
 and almost extinct in the gentiles, see Eph. iv. 17—21. he exhorts them to “ be 
 “ renewed in the spirit of their minds,” ver. 23, and to “ put off the old man,” 
 i.e. fleshly corrupt habits, and to ‘* put on the new man,” which, he tells 
 them, ver, 24, ‘ is created in righteousness and true holiness.” This ts called, 
 « renewing of the mind,” Rom. xii. 2. ‘* Renewing of the inward man,” 
 2 Cok, iv. 16. Which is done by the assistance of the Spirit of God, Eph. 
 iii. 16, 
 
 18 + The reason of this assertion we may find, Rom. viii. 14, viz. Because, 
 ‘© they who are led by the Spirit of God, are the sons of God,” and so heirs, 
 and free without the law, as he argues here, chap. iii. and iv. 
 
 t This is plainly the sense of the apostle, who teaches all along in the former 
 part of this epistle, and also that tothe Romans, that those, who put themselves 
 under the gospel, are not under the law: the question, then, that remains, is 
 ouly about the phrase, ‘* led by the Spirit.” And as to that, it is easy to ob- 
 serve how natural it is for St. Paul, having in the foregoing verses more than 
 once mentioned the Spirit, to continue the same word, though somewhat varied 
 in the sense. In St. Paul’s phraseology, as the irregularities of appetite, and 
 the dictates of right reason, are opposed under the titles of Flesh and Spirit, as 
 we have seen: so the covenant of works, and the covenant of grace, law, and 
 gospel, are opposed under the titles of Flesh and Spirit. 2 Cor. iii. 6, 8, he 
 calls the gospel Spirit; and Rom, vii, 5, in the flesh, signifies in the legal state. 
 But we need go no further than chap. iii. 3, of this very epistle, to see the law 
 and the gospel opposed by St. Paul, under the titles of Flesh and Spirit. The 
 
CHAP, V. GALATIANS. 69 
 
 TEXT. 
 
 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, 
 seditions, heresies, 
 
 21 Envyings, murders, drunkenness, revellings, and such-like: of 
 the which I tell you before, as I have also told you in time past, 
 that they, which do such things, shall not inherit the kingdom 
 of God. 
 
 22 But the fruit of the Spirit is love, joy, peace, long-suffering, 
 gentleness, goodness, faith, 
 
 23 Meekness, temperance: against such there is no law. 
 
 24 And they that are Christ’s, have crucified the flesh, with the 
 affections and lusts. 
 
 PARAPHRASE. 
 
 the works of the flesh, as is manifest, are these: 
 adultery, fornication, uncleanness, lasciviousness, 
 20 Idolatry, witchcraft *, enmities, quarrels, emulations, 
 21 animosities, strife, seditions, sects, Envying's, murders, 
 drunkenness, revellings {, and such-like: concerning 
 which I forewarn you now, as heretofore I have 
 done, that they, who do such things, shall not in- 
 22 herit the kingdom of God. But, on the other side, 
 the fruit of the Spirit is love, joy, peace, long-suf- 
 fering, sweetness of disposition, beneficence, faith- 
 23 fulness, Meekness, temperance: against these and 
 24 the like there is no law. Now they who belong { 
 to Christ, and are his members, have 4 crucified the 
 
 NOTES. 
 
 reason of thus using the word Spirit, is very apparent in the doctrine of the 
 New Testament, which teaches, that those who receive Christ by faith, with 
 him receive his Spirit, and its assistance against the flesh; see Rom. viii. 9—11. 
 Accordingly, for the attaining salvation, St. Paul joins together belief of the 
 truth, and sanctification of the Spirit, 2 Thess. ii. 13. And so Spirit, here, may 
 be taken for “ the Spirit of their minds,” but renewed and strengthened by the 
 Spirit of God; see Eph. iii..16, and iv. 23. 
 
 20 © dapucxela signifies witchcraft, or poisoning. 
 
 21 + Kayo, Revellings, were, amongst the greeks, disorderly spending of 
 the night in feasting, with a licentious indulging to wine, good cheer, music, 
 dancing, &c. 
 
 24 ¢ Oirs Xpick, ‘* Those who are of Christ,” are the same “ with those 
 ** who are led by the Spirit,” ver. 18, and are opposed to ‘‘ those who live 
 “ after the flesh,” Rom. viii. 13, where it is said, conformably to what we find 
 here, ‘‘ they, through the Spirit, mortify the deeds of the body.” 
 
 § “ Crucified the flesh.” That principle in us, from whence spring vicious 
 inclinations and actions, is, as we have observed above, called sometimes the 
 Flesh, sometimes the Old Man. The subduing and mortifying of this evil 
 principle, so that the force and power, wherewith it used to rule in us, is extin- 
 guished, the apostle, by a very engaging accommodation to the-death of our 
 
70 GALATIANS. CHAP, VI. 
 
 TEXT. 
 
 25 If we live in the Spirit, let us also walk in the Spirit. 
 26 Let us not be desirous of vain-glory, provoking one another, 
 envying one another. 
 
 PARAPHRASE. 
 
 25 flesh, with the affections and lusts thereof. If our 
 life then (our flesh having been crucified) be, as we 
 profess, by the Spirit, whereby we are alive from 
 that state of sin, we were dead in before, let us 
 regulate our lives and aetions by the light and dic- 
 
 26 tates of the Spirit. Let us not be led, by an itch 
 of vain-glory, to provoke one another, or to envy 
 one another *. 
 
 NOTES. 
 
 Saviour, cails “ Crucifying the old man,” Rom. vi. 6. Crucifying the flesh, here.» 
 ‘* Putting off the body of the sins of the flesh, Col. ii. 11, Putting off the old 
 *¢ man, Eph. iv. 22. Col. iii. 8,9, It is also called, Mortifying the members 
 *¢ which are en earth, Col. iii. 5. Mortifying the deeds of the body,” Rom. 
 viii, 13. 
 
 26 * Whether the vain-glory and envying, here, were about their spiritual 
 gifts, a fault which the corinthians were guilty of, as we may see at large, 1 Cor. 
 xii. 13, 14, or upon any other occasion, and so contained in ver. 26, of this 
 chapter; I shall not curiously examine: either way, the sense of the words will 
 be much the same, and accordingly this verse must end the 5th, or begin the 
 6th chapter. 
 
 SECT. XII. 
 
 CHAP. VI. 1—5. 
 
 CONTENTS. 
 
 HE here exhorts the stronger to gentleness and meek- 
 ness towards the weak. 
 
CHAP, VI. GALATIANS. 71 
 
 TEXT. 
 
 1 Breturen, if a man be overtaken in a fault, ye which are 
 spiritual, restore such an one in the spirit of meekness ; consi- 
 dering thyself, lest thou also be tempted. 
 
 2 Bear ye one another’s burdens, and so fulfil the law of Christ. 
 
 3 For if a man think himself to be something, when he is nothing, 
 he deceiveth himself. 
 
 4 But let every man prove his own work, and then shall he have re- 
 joicing in himself alone, and not in another. 
 
 5 For every man shall bear his own burden. 
 
 PARAPHRASE. 
 
 1 BRETHREN, if a man, by frailty or surprise, fal! into 
 a fault, do you, who are eminent in the church for 
 knowledge, practice, and gifts, * raise him up again, 
 and set him right, with gentleness and meekness, con- 
 sidering that you yourselves are not out of the reach 
 
 2 of temptations. Bear with one another’s infirmities, 
 and help to support each other under your burdens,~ 
 
 3 and so fulfil the law of Christ.{ or if any one be 
 conceited of himself, as if he were something, a man 
 of weight, fit to prescribe to others, when indeed he is 
 
 4 not, he deceiveth himself. But let him take care that 
 what he himself doth be right, and such as will bear 
 the test, and then he will have matter of glorying § 
 
 5 in himself, and not in another. For every one shall 
 be accountable only for his own actions. 
 
 NOTES, 
 
 1 * Qoevpyelixet, Spiritual, in 1 Cor. iii. 1, and xii, 1, taken together, has 
 this sense. 
 
 2 + See a parallel exhortation, 1 Thess. v. 14, which will give light to this, 
 as also Rom. xv. 1, 
 
 + See John xiii. 34, 35, and xiy. 2. There were some among them very 
 zealous for the observation of the law of Moses: St. Paul, here, puts them in 
 mind of alaw which they were under, and were obliged to observe, viz. ‘* the 
 ‘© law of Christ.” And he shows them how to do it, viz. by helping to bear 
 one another’s burdens, and not increasing their burdens, by the observances of 
 the levitical law. Though the gospel contain the law of the kingdom of Christ, 
 yet I do not remember that St. Paul any where calls it “‘ the law of Christ,” 
 but in this place; wherehe mentionsit, in opposition to those, who thought a 
 law so necessary, that they would retain that of Moses, under the gospel. 
 
 A § Kovynus, I think, should have been translated here, Glorying, as 
 Kovyycwvlos is, ver. 13, the apostle, in both places, meaning the same thing, 
 viz. glorying in another, in having brought him to circumcision, and other ritual 
 observances ofthe mosaical law. For thus St. Paul seems to me to discourse, 
 in this section: ‘* Brethren, there be some among you, that would bring others 
 ‘© under the ritual observances of the mosaical law, a yoke, which was too 
 
72 GALATIANS. - CHAP. VI. 
 
 NOTE, 
 
 * heavy for us and our fathers to hear. They would do much better to ease the 
 “ burdens of the weak; this is suitable tothe law of Christ, which they are 
 “* under, and is the law, which they ought strictly to obey. If they think, be- 
 “* cause of their spiritual gifts, that they have power to prescribe in such mat- 
 “ ters, T tell them that they have not, but do deceive themselves. Let them 
 ‘« rather take care of their own particular actions, that they be right, and such 
 “as they ought to be. This will give them matter of glorying in themselves, 
 “ and not vainly in others, as they do, when they prevail with them to be cir- 
 * cumcised. Forevery man shall be answerable for his own actions.” Let 
 the reader judge, whether this does not seem to he St. Paul’s view here, and 
 suit with his way of writing. 
 
 "Eye xovynua is a phrase whereby St. Paul signifies “to have matter of 
 ‘¢ slorying,” and to that sense it is rendered, Rom. iv. 2. 
 
 SECT. XII. ~ 
 CHAP. VI. 6—10. 
 CONTENTS. 
 
 _St. PauL having laid some restraint upon the au- 
 thority and forwardness of the teachers, and leading men 
 amongst them, who were, as it.seems, more ready to 
 impose on the galatians what they should not, than to 
 help them forward in the practice of gospel-obedience ; 
 he here takes care of them, in respect of their mainten- 
 ance, and exhorts the galatians to liberality towards . 
 them, and, in general, towards all men, especially 
 christians. 
 
 TEXT. 
 
 6 Let him, that is taught in the word, communicate unto him that 
 teacheth in all good things. , 
 
 7 Be not deceived; God is not mocked; for whatsoever a man 
 soweth, that shall he also reap. 
 
 PARAPHRASE, 
 
 6 Let him, that is taught the doctrine of the gospel, 
 freely communicate the good things of this world to 
 7 him that teaches him. Be not deceived, God will 
 
CHAP. VI. GALATIANS. 38 
 
 TEXT. 
 
 8 For he that soweth to his flesh, shall of the flesh reap corrup- 
 tion ; but he that soweth to the Spirit, shall of the Spirit reap 
 life everlasting. 
 
 9 And let us not be weary in well-doing ; for in due season we 
 shall reap, if we faint not. 
 
 10 As we have, therefore, opportunity, let us de good unto all men, 
 especially unto them who are of the household of faith. 
 
 PARAPHRASE, 
 
 not be mocked ; for, as a man soweth, * so also shall 
 8 he reap. He, that lays out the stock of good things 
 he has, only for the satisfaction of his own bodily 
 necessities, conveniences, or pleasures, shall, at the 
 harvest, find the fruit and product of such husbandry 
 to be corruption and perishing. + But he, that lays 
 out his worldly substance, according to the rules 
 dictated by the Spirit of God in the gospel, shall, of 
 9 the Spirit, reap life everlasting. In doing thus, what 
 is good and right, let us not wax weary ; for in due 
 season, when the time of harvest comes, we shall 
 reap, if we continue on to do good, and flag not. 
 10 Therefore, as we have opportunities, let us do good 
 unto all men, especially to those who profess faith in 
 Jesus Christ, i. e. the christian religion. 
 
 NOTES. 
 
 ' 7 * Soweth. A metaphor used by St, Paul, for men’s laying out their 
 worldly goods. See 2 Cor. ix. 6, &c. 
 8 + Rom. viii. 13, and ii. 12. 
 
 SECT. XIV. 
 CHAP. VI: 11—18. 
 
 CONTENTS. 
 
 ONE may see what lay upon St. Paul’s mind, in writ- 
 ing to the galatians, by what he inculcates to them here, 
 even after he had finished his letter. The like we have in 
 
74 GALATIANS. CHAP. VI. 
 
 the last chapter to the romans. He here winds up all 
 with admonitions to the galatians, of a different end and 
 aim they had, to get the galatians circumcised, from 
 what he had in preaching the gospel. 
 
 TEXT, 
 
 11 You see how large a letter I have written unto you, with mine 
 own hand, 
 
 12 As many as desire to make a fair show in the flesh, they con- 
 strain you to be circumcised ; only lest they should suffer per- 
 secution for the cross of Christ. 
 
 13 For neither they themselves, who are circumcised, keep the 
 law ; but desire to have you circumcised, that they may glory 
 in your flesh. 
 
 14 But God forbid that I should glory, save in the cross of our 
 Lord Jesus Christ, by whom the world is crucified unto me, and 
 I unto the world. 
 
 PARAPHRASE. 
 
 11 You see how long a letter I have writ to you with 
 12 my own hand*. They, who are willing to carry. it 
 so fairly in the ritual part of the law }, and to make 
 ostentation of their compliance therein, constrain you 
 
 ‘ to be circumcised, only to avoid persecution, for own- 
 ing their dependence for salvation solely on a cru- 
 cified Messiah, and not on the observance of the law. 
 
 13 For even they themselves, who are circumcised, do 
 not keep the law. But they will have you to be 
 circumcised, that this mark in your flesh may afford 
 them matter of glorying, and of recommending them- 
 
 14 selves to the good opinion of the jews{. But as for 
 me, whatever may be said of me §, God forbid that 
 
 I should glory in any thing, but in having Jesus 
 Christ, who was crucified, for my sole Lord and 
 Master, whom I am to obey and depend on; which 
 
 I so entirely do, without regard to any thing else, 
 that I am wholly dead to the world, and the world 
 
 NOTES. 
 
 11 * St. Paul mentions the ‘ writing with his own hand,” as an argument of 
 his great concern for them in the case. For it was not usual for him to write 
 his epistles with his own hand, but to dictate them to ethers, who writ them 
 from his mouth. . See Rom. xvi. 22, 1 Cor. xvi. 21. 
 
 12 + “ In the flesh,” i. e. in the ritual observances of the law, which Heb. 
 ix, 10, are called dixawyola cupxos. 
 
 13 ¢ See chap. v. 11. 
 
 14 § See chap. v. 11. 
 
CHAP. VI. GALATIANS. 75 
 
 TEXT. 
 
 15 For, in Christ Jesus, neither circumcision availeth any thing, 
 nor uncircumcision, but a new creature. 
 
 16 And as many as walk according to this rule, peace be on them, 
 and mercy, and upon the Israel of God. 
 
 17 From henceforth let no man trouble me; for I bear in my body 
 the marks of the Lord Jesus. 
 
 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. 
 Amen. 
 Unto the galatians, written from Rome. 
 
 PARAPHRASE. 
 dead to me, and it has no more influence on me, than 
 15 if it were not. For, as to the obtaining a share in 
 the kingdom of Jesus Christ, and the privileges and 
 advantages of it, neither circumcision nor uncircum- 
 cision, such outward differences in the flesh, avail 
 any thing, but the new creation, wherein by a tho- 
 rough change a man is disposed to righteousness, and 
 16 true holiness, in good works *. And on all those, 
 who walk by this rule, viz. that it is the new creation 
 alone, and not circumcision, that availeth under the 
 gospel, peace and mercy shall be on them, they being 
 that Israel, which are truly the people of God f. 
 17 From henceforth, let no man give me trouble by 
 questions, or doubt whether I preach circumcision 
 orno. It is true, I am circumcised. But yet the 
 marks I now bear in my body, are the marks of Jesus 
 Christ, that I am his. The marks of the stripes, 
 which I have received from the jews, and which I 
 still bear in my body for preaching Jesus Christ, are 
 18 an evidence that I am not for circumcision. “ Bre- 
 “ thren, the favour of our Lord Jesus Christ be with 
 “ your spirit.”. Amen. 
 NOTES, 
 
 15 * See Eph. ii. 10, and iv. 21. 
 
 16 + St. Paul having, in the foregoing verse, asserted, that it is the new crea- 
 tion alone, that puts men into the kingdom of Christ, and into the possession of 
 the privileges thereof, this verse may be understood also, as assertory, rather 
 than as a prayer, unless there were a verb that expressed it; especially consi- 
 dering, that he writes his epistle to encourage them to refuse circumcision. To 
 which end, the assuring them, that those, who do so, shall have peace and mercy 
 from God, is of more force than to tell them, that he prays that they may 
 have peaceand mercy. And, for the same reason, I understand ‘‘ the Israel of 
 
 God” to be the same with “‘ those, who walk by this rule,” though joined with 
 them, by the copulative xa}, and; no very unusual way of speaking. 
 
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 THE 
 
 FIRST EPISTLE OF ST. PAUL 
 
 TO THE 
 
 CORINTHIANS; 
 
 WRIT IN THE YEAR OF OUR LORD 57, OF NERO III. 
 
 SYNOPSIS. 
 
 SAINT Paul’s first coming to Corinth was anno Christi 
 52, where he first applied himself to the synagogue, Acts 
 xviii. 4. But finding them obstinate in their opposition 
 to the gospel, he turned to the gentiles, ver. 6, out of 
 whom this church at Corinth seems chiefly to be (ae 
 ed, as appears, Acts xviii. and 1 Cor. xii. 2. 
 
 His stay here was about two years, as appears from 
 Acts xvii. 11, 18, compared: in which time it may be 
 concluded he made many converts ; for he was not idle ~ 
 there, nor did he use to stay long in a place, where he 
 was not encouraged by the success of his ministry. Be- 
 sides what his so long abode in this one city, and his 
 indefatigable labour every where, might induce one to 
 presume, of the number of converts he made in that 
 city ; the scripture itself, Acts xviii. 10, gives sufficient 
 evidence of a numerous church gathered there. 
 
 Corinth itself was a rich merchant-town, the inhabi- 
 tants greeks, a people of quick parts, and inquisitive, 
 1 Cor. i. 22, but naturally vain and conceited of them- 
 selves. 
 
 These things considered may help us, in some mea- 
 sure, the better to understand St. Paul’s epistles to this 
 church, which seems to be in greater disorder, than any 
 other of the churches which he writ to. 
 
80 SYNOPSIS. 
 
 This epistle was writ to the corinthians, anno Christi 
 57, between two and three years after St. Paul had left 
 them. In this interval, there was got in amongst them 
 a new instructor, a jew by nation, who had raised a 
 faction against St. Paul. With this party, whereof he 
 was the leader, this false apostle had gained great autho- 
 rity, so that they admired and gloried in him, with an 
 apparent disesteem and diminishing of St. Paul. 
 
 Why I suppose the opposition to be made to St. Paul, 
 in this church, by one party, under one leader, I shall 
 give the reasons, that make it probable to me, as they 
 come in my way, going through these two epistles ; 
 which I shall leave to the reader to judge, without po- 
 sitively determining on either side; and therefore shall, 
 as it happens, speak of these opposers of St. Paul, some- 
 times in the singular, and sometimes in the plural num- 
 ber. 
 
 This at least is evident, that the main design of St. 
 Paul, in this epistle, is to support his own authority, 
 dignity, and credit, with that part of the church which 
 stuck to him; to vindicate himself from the aspersions 
 and calumnies of the opposite party; to lessen the cre- 
 dit of the chief and leading men in it, by intimating 
 their miscarriages, and showing their no cause of glory- 
 ing, or being gloried in: that so withdrawing their 
 party from the admiration and esteem of those their 
 leaders, he might break the faction; and putting an end 
 to the division, might re-unite them with the uncorrupt- 
 ed part of the church, that they might all unanimously 
 submit to the authority of his divine mission, and with 
 one accord receive and keep the doctrine and directions 
 he had delivered to them. 
 
 This is the whole subject from chap. i. 10, to the end 
 of chap. vi. In the remaining part of this epistle, he 
 answers some questions they had proposed to him, and 
 resolves some doubts; not without a mixture, on all 
 occasions, of reflections on his opposers, and of other 
 things, that might tend to the breaking of their faction. 
 
CHAP, I. I. CORINTHIANS. 81 
 
 SECT, I. 
 CHAP.I. 1—9. 
 
 TEXT. 
 
 1 Paut, called to be an apostle of Jesus Christ through the will of 
 God, and Sosthenes our brother: 
 
 2 Unto the church of God, which is at Corinth, to them that are 
 sanctified in Christ Jesus, called to be saints, with all that in 
 every place call upon the name of Jesus Christ, our Lord, both 
 theirs and ours. 
 
 3 Grace be unto you, and peace from God our.Father, and from 
 the Lord Jesus Christ. 
 
 PARAPHRASE. 
 
 1 Pavt. an apostle of Jesus Christ, called to be so by 
 the will of God *, and Sosthenes | our brother in the 
 2 christian faith; To the church of God, which is at 
 Corinth, to them that are separated from the rest of 
 the world, by faith in Jesus Christ {, called to be 
 saints, with all, that are every-where called by the name 
 3 of Jesus Christ §, their Lord ||, and ours. Favour and 
 peace be unto you, from God our Father, and from 
 
 NOTES, 
 
 1 * St. Paul, in most of his epistles, mentions his being called to be an 
 © apostle by the will of God ;” which way of speaking being peculiar to him, 
 we way suppose him therein to intimate his extraordinary and miraculous call, 
 Acts ix. and his receiving the gospel by immediate revelation, Gal. i. 11, 12. 
 For he doubted not of the will and providence of God governing all things. 
 
 + Acts xviii. 17. 
 
 2 ft ‘Hyacuévors tv Xpisol Inc’. “ Sanctified in Christ Jesus,’ does not sig- 
 nify here, whose lives are pure and holy; for there were many, amongst those 
 he writ to, who were quite otherwise ; but, sanctified, signifies separate from 
 the common state of mankind, to be the people of God, and to serve him. The 
 Heathen world had revolted from the true God, to the service of idols and false 
 gods, Rom. i. 18—25. The Jews being separated from this corrupted mass, to 
 be the peculiar people of God, were called holy, Exod, xix. 5, 6. Numb. xv. 
 AO. They being cast off, the professors of christianity were separated to be 
 the people of God, and so became holy, | Pet. ii. 9, 10. 
 
 § "EmixaAsuevos Ovoux Xpisé, ** that are called christians;’’ these Greek 
 werds being a periphrasis for christians, as is plain from the design of this 
 verse, But he that is not satisfied with that, may see more proofs of it, in Dr. 
 Hammond upon the place. 
 
 al What the apostle means by, Lord, when he attributes it to Christ, vid. 
 ch, viii, 6. 
 
 G 
 
82 I. CORINTHIANS. — CHAP, 2. 
 
 TEXT. 
 
 4 I thank my God always, on your behalf, for the grace of God, 
 which is given you, by Jesus Christ ; 
 
 5 That, in every thing, ye are enriched by him, in all utterance, 
 and in all knowledge: 
 
 6 Even as the testimony of Christ was confirmed in you. 
 
 7 So that ye come behind in no gift, waiting for the coming of our 
 Lord Jesus Christ : 
 
 8 Who also shall confirm you unto the end, that ye may be blame- 
 less in the day of our Lord Jesus Christ. 
 
 9 God is faithful, by whom ye were called unto the fellowship of 
 his Son, Jesus Christ, our Lord. 
 
 PARAPHRASE. 
 
 4 the Lord Jesus Christ. I thank God always, on your 
 behalf, for the favour of God, which is bestowed on 
 
 5 you, through Jesus Christ; So that, by him, you are 
 enriched with all knowledge and utterance, and 
 
 6 all extraordinary gift: As at first, by those mi- 
 raculous gifts, the gospel of Christ was con- 
 
 7 firmed among you. So that in no spiritual gift 
 are any of you short, or deficient *, waiting for the 
 
 8 coming of our Lord Jesus Christ; Who shall also 
 confirm you unto the end, that in the day of the Lord 
 
 9 Jesus Christ, there may be no charge against you. For 
 God, who has called you unto the fellowship of his 
 Son Jesus Christ, our Lord, may be relied on for 
 what is to be done on his side. 
 
 NOTE. 
 7 * Vid. 2 Cor. xii. 12, 13. 
 
 SECT. II. 
 CHAP. I. 10.— VI. 20. 
 
 CONTENTS. 
 
 THERE were great disorders in the church of Co- 
 rinth, caused chiefly by a faction raised there, against 
 St. Paul: the partisans of the faction mightily cried up, 
 and gloried in their leaders, who did all they could to 
 disparage St. Paul, and lessen him in the esteem of the 
 
cHaP. I. I. CORINTHIANS. 83 
 
 corinthians. St. Paul makes it is business, in this sec- 
 tion, to take off the corinthians from siding with, and 
 glorying in, this pretended apostle, whose followers and 
 scholars they professed themselves to be ; and to reduce 
 them into one body, as the scholars of Christ, united in 
 a belief of the gospel, which he had preached to them, 
 and in an obedience to it, without any such distinction 
 of masters, or leaders, from whom they denominated 
 themselves. He also, here and there, intermixes a jus- 
 tification of himself, against the aspersions which were 
 cast upon him, by his opposers. How much St. Paul 
 was set against their leaders, may be seen, 2 Cor. xi. 
 13—15. 
 
 The arguments used by St. Paul, to break the oppo- 
 site faction, and put an end to all divisions amongst 
 them, being various, we shall take notice of them, under 
 their several heads, as they come in the order of this 
 discourse. 
 
 Shel. TE IN’: &. 
 CHAP. I. 10—16. 
 
 CONTENTS. 
 
 SAINT Paul’s first argument is, That, in christianity, 
 they all had but one master, viz. Christ; and therefore 
 were not to fall into parties, denominated from distinct 
 teachers, as they did in their schools of philosophy. 
 
 TEXT. 
 
 10 Now I beseech you, brethren, by the name of our Lord Jesus 
 Christ, that ye all speak the same thing, and that there be no 
 
 PARAPHRASE. 
 
 10 Now I beseech you, brethren, by the name * of our 
 Lord Jesus Christ, that ye hold the same doctrine, 
 
 NOTE. 
 
 10 * ** Of whom the whole family in heaven and earth, is, and ought to be 
 * named.” Ifany one has thought St. Paul a loose wriler, it is only because 
 
 G 2 
 
84 I. CORINTHIANS. CHAP. I. 
 
 TEXT. 
 
 divisions among you; but that ye be perfectly joined together, 
 in the same mind, and in the same judgment. 
 
 11 For it hath been declared unto me, of you, my brethren, by 
 them which are of the house of Chloe, that there are conten- 
 tions among you. 
 
 12 Now, this I say, that every one of you saith, “ I am of Paul, 
 «© and I of Apollos, and I of Cephas, and I of Christ.” 
 
 13 Is Christ divided? was Paul crucified for yen ? or were ye bap- 
 tized in the name of Paul ? 
 
 14 I thank God that I baptized none of you, but Crispas and Gaius: 
 
 15 Lest any should say, that I had baptized in my own name. 
 
 16 And I baptized also the houshold of Stephanus : besides, I know 
 not whether I baptized any other. 
 
 PARAPHRASE. 
 
 and that there be no divisions among you; but that 
 ye be framed together into one intire body, with one 
 11 mind, and one affection. For I understand, my 
 brethren*, by some of the house of Chloe, that there 
 12 are quarrels and dissentions amongst you; So that 
 ye are fallen into parties, ranking yourselves under 
 different leaders or masters, one saying, “ I am of 
 Paul;” another, “I of Apollos, I of Cephas, I of 
 13 Christ.” Is Christ, who is our only Head and 
 Master, divided ? Was Paul crucified for you? Or 
 14 were you baptized into + the name of Paul? I thank 
 God I baptized none of you, but Crispus and Gaius; 
 15 Lest any one should say, I had baptized into my 
 16 own name. I baptized also the household of Ste- 
 phanas ; farther, I know not whether I baptized 
 any other. 
 
 NOTES. 
 
 he was a loose reader. He that takes notice of St. Paul’s design, shall find 
 that there is not a word scarce, or expression, that he makes use of, but with 
 relation and tendency to his present main purpose: as here, intending to abo- 
 lish the names of leaders, they distinguished themselves by, he beseeches them, 
 by the name of Christ, a form that I do not remember he elsewhere nses, 
 
 11 * “ Brethren,” a name of union and friendship, used here twice toge- 
 _ther, by St. Paul, in the entrance of his persuasion to them, to put an end to 
 their divisions. 
 
 13 + Eis properly signifies into; so the French translate it here; the phrase 
 BarlicSives cicy ** to be baptized into any one’s name, or into any one,”’ is so- 
 lemnly, by that ceremony, to enter himself a disciple of him, into whose name 
 he is baptized, with profession to receive his doctrine and rules, and submit to 
 his authority; a very good argument here, why they should be called by no 
 one’s name, but Christ’s. 
 
CHAP. Ie I, CORINTHIANS. 85 
 
 SECTs WF. N%2: 
 
 CHAP. 1. 17—31. 
 
 CONTENTS. 
 
 THE next argument of St. Paul, to stop their followers 
 from glorying in these false apostles, is, that neither any 
 advantage of extraction, nor skill in the learning of the 
 jews, nor-in the philosophy and eloquence of the greeks, 
 was that, for which God chose men to be preachers of 
 the gospel. ‘Those, whom he made choice of, for over- 
 turning the mighty and the learned, were mean, plain, 
 illiterate men. 
 
 TEXT. 
 
 17 For Christ sent me not to baptize, but to preach the gospel : not 
 with wisdom of words, lest the cross of Christ should be made 
 of none effect. 
 
 18 For the preaching of the cross is to them that perish foolishness : 
 but unto us, which are saved, it is the power of God. 
 
 19 For it is written, I will destroy the wisdom of the wise, and will 
 bring to nothing the understanding of the prudent. 
 
 20 Where is the wise? where is the scribe? where is the disputer 
 of this world? hath not God made foolish the wisdom of this 
 world? 
 
 PARAPHRASE. 
 
 17 For Christ sent me not to baptize, but to preach the 
 gospel; not with learned and eloquent harangues, lest 
 thereby the virtue and efficacy of Christ’s sufferings 
 and death should be overlooked and neglected, if the 
 stress of our persuasion should be laid on the learn- 
 
 18 ing and quaintness of our preaching. For the plain 
 insisting on the death of a crucified Saviour is, by 
 those, who perish, received as a foolish, contemptible 
 thing; though to us, who are saved, it be the power 
 
 19 of God, Conformabie to what is prophecied by 
 Isaiah: “I will destroy the wisdom of the wise, and 
 « [| will bring to nothing the understanding of the 
 
 20 “ prudent.” Where is the philosopher, skilled in 
 
86 I, CORINTHIANS. CHAP, 1 
 
 TEXT, 
 
 21 For after that, in the wisdom of God, the world, by wisdom, 
 
 knew not God, it pleased God, by the foolishness of preaching, 
 to save them that believe. 
 
 22 For the jews require a sign, and the greeks seek after wisdom: 
 
 PARAPHRASE. 
 
 the wisdom of the greek? Where the scribes,* 
 studied in the learning of the jews ? Where the pro- 
 fessor of human arts and sciences? Hath not God 
 rendered all the learning and wisdom of this world 
 foolish, and useless for the discovery of the truths of 
 21 the gospel? For since the world, by their natural 
 parts, and improvements in what, with them, passed 
 for wisdom, acknowledged not the one, only, true 
 God, though he had manifested himself to them, in 
 the wise contrivance and admirable frame of the 
 visible works of the creation; it pleased God, by the 
 plain, and (as the world esteems it) foolish doctrine 
 of the gospel, to save those who receive and believe 
 22 it. Since} both the jews demand extraordinary 
 
 NOTES. 
 
 20 * Scribe was the title of a learned manamongst the jews ; one versed in 
 their law and rites, which was the study of their doctors and rabbies. Itis 
 likely the false apostle, so much concerned in these two epistles to the corin- 
 thians, who was a jew, pretended to something of this kind, and magnified 
 himself thereupon ; otherwise it is not probable, that St. Paul should name, to 
 the corinthians, a sort of men not much known, or valued, amongst the greeks. 
 This, therefore, may be supposed to be said to take off their glorying in their 
 false apostle. 
 
 " 92 + ’Eeidt xo, “since both,” These words used here, by St. Paul, are 
 not certainly idle and insignificant, and therefore [ see not how they can be 
 omitted in the translation. 
 
 >Rredt is a word of reasoning, and, if minded, will lead us into one of St. 
 Paul’s reasonings here, which the neglect of this word makes the reader over- 
 look, St. Paul, in ver. 21, argues thus in general: ‘* Since the world, by 
 << their natural parts and improvements, did not attain toa right and saving 
 ‘ knowledge of God, God by the preaching of the gospel, which seems fool- 
 <«* ishness to them, was pleased to communicate that knowledge to those who 
 “ believed.” 
 
 In the three following verses, he repeats the same reasoning, a little more 
 expressly applied to the people he had here in his view, viz. jews and greeks ; 
 and his sense seems to be this: ‘‘ Since the jews, to make any doctrine go down 
 «« with them, require extraordinary signs of the power of God to accompany 
 it, and nothing will please the nice palates of the learned greeks, but wisdom ; 
 and though our preaching of a crucified Messiah be a scandal to the jews, 
 and foolishness to the greeks, yet we have what they bothseek ; for both jew 
 “ and gentile, when they are called, find the Messiah, whom we preach, to he 
 «* the power of God, and the wisdom of God.” 
 
 25, 27, 28. He that will read the context, cannot doubt but that St, Paul, 
 
 . 
 oR 
 
 a 
 
CHAP, I. TI. CORINTHIANS. ' 87 
 
 TEXT. 
 
 23 But we preach Christ crucified, unto the jews a stumbling block, 
 and unto the greeks foolishness. 
 
 24 But unto them which are called, both jews and greeks, Christ, 
 the power of God, and the wisdom of God : 
 
 25 Because the foolishness of God is wiser than men; and the 
 weakness of God is stronger than men. 
 
 96 For ye see your calling, brethren, how that not many wise men 
 after the flesh, not many mighty, not many noble, are called. 
 27: But God hath chosen the foolish things of the world, to con- 
 
 found the wise; and God hath chosen the weak things of the 
 ' world, to confound the things which are mighty : 
 28 And base things of the world, and things which are despised, 
 hath God chosen, yea, and things which are not, to bring to 
 nought things that are: 
 
 PARAPHRASE. 
 
 signs and miracles, and the greeks seek wisdom: 
 23 But I have nothing else to preach to them, but Christ 
 crucified, a doctrine offensive to the hopes and ex- 
 pectations of the jews; and foolish to the acute men 
 24 of learning, the greeks: But yet it is to these, both 
 jews and greeks, (when they are converted) Christ, 
 the power of God, and Christ, the wisdom of God : 
 25 Because that, which seems foolishness in those, who 
 came from God, surpasses the wisdom of man; and. 
 that, which seems weakness in those sent by God, 
 26 surpasses the power of men. For reflect upon your 
 selves, brethren, and you may observe, that there 
 are not many of the wise and learned men, not 
 many men of power, or of birth, among you, that 
 27 are called. But God hath chosen the foolish men, 
 in the account of the world, to confound the wise; 
 and God hath chosen the weak men of the world, 
 28 to confound the mighty: The mean men of the 
 world, and contemptible, has God chosen, and those 
 that are of no account, are nothing, * to displace 
 
 NOTES. 
 
 by what he expresses in these verses, in the neuter gender, means persons, the 
 whole argument of the place being about persons, and their glorying: and not 
 about things, 
 
 28 * Tx ph dvra, “ Things that are not,” I think may well be understood 
 of the gentiles, who were not the people of God, and were counted as nothing, 
 by the jews; and we are pointed to this meaning by the words xarooyiy 
 
88 I. CORINTHIANS. CHAP. I. 
 
 TEXT. 
 
 29 That no flesh should glory in his presence. 
 
 30 But of him are ye, in Christ Jesus, who, of God, is made unto 
 us wisdom, and righteousness, and sanctification, and redemp- 
 tion : 
 
 31 That, according as it is written, “ He that glorieth, let him 
 “© glory in the Lord.” 
 
 PARAPHRASE. 
 
 29 those that are: That so there might be no room, or 
 pretence, for any one to glory in his presence. 
 
 30 Natural, human abilities, parts or wisdom, could 
 never have reached this way to happiness: it is to 
 his wisdom alone, that ye owe the contrivance of it ; 
 to his revealing of it, that ye owe the knowledge of 
 it; and it is from him alone, that you are in Christ 
 Jesus, whom God has made to us, Christians, 
 wisdom, and righteousness, and sanctification, and 
 redemption, which is all the dignity and _pre- 
 eminence, all that is of any value, amongst us Chris- 
 
 31 tians: That as it is written, He that glorieth, 
 should glory only in the Lord. 
 
 NOTE. 
 
 and xatapyjon, ** by the foolish and weak things,” i, e. by simple, illiterate, and 
 mean men, God would make ashamed the learned philosopherz, and great men 
 of the nations ; but, by the ui év7a, ‘* things that are not,” he would abolish 
 the things that are, as, in effect, he did abolish the jewish church, by the chris- 
 tian, taking in the gentiles to be his people, in the place of the rejected jews, 
 who, until then, were his people. This St. Paul mentions here, not by chance, 
 but pursuant to his main design, to stay their glorying in their false apostle, 
 who was a jew; by showing that, whatever that head of the faction might 
 claim, under that pretence, asit is plain he did stand upon it (see 2 Cor. xi. 
 21, 22.) he had not any the least title to any esteem, or respect, upon that 
 account ; since the jewish nation was laid aside, and God had chosen the gen- 
 tiles to take their place, and to be hischurch and peopleinstead of them; vid. 
 note on ch. ii, ver. 6. There one may see who are the xarapyéevor, ** the abo- 
 ** lished,” whom God says here, xarapyjoy, “ he will abolish.” 
 
CHAP. Il. I. CORINTHIANS. 89 
 
 SECT. II. N°. 3. 
 
 CHAP. If. 1—5. 
 
 CONTENTS. 
 
 FARTHER to keep them from glorying in their 
 leaders, he tells them, that as the preachers of the 
 gospel, of God’s choosing, were mean and illiterate men, 
 so the gospel was not to be propagated, nor men to be 
 established in the faith, by human learning and _ elo- 
 quence, but by the evidence it had, from the revelation 
 contained in the old Testament, and from the power of 
 God accompanying and confirming it with miracles. 
 
 TEXT. 
 
 1 Anp I, brethren, when I came to you, came not with excel- 
 
 lency of speech, or of wisdom, declaring unto you the testimony 
 of God. 
 
 PARAPHRASE. 
 
 1 Anp I, brethren, when I came and preached the gos- 
 pel to you, I did not endeavour to set it off with any 
 ornaments of rhetoric, or the mixture of human learn- 
 ing, or philosophy ; but plainly declared it to you, as 
 a doctrine coming from God, revealed and attested * 
 
 NOTE. 
 1 
 
 1 * Ti papripiov 75 Oc, “* The testimony of God,” i, e. what God hath 
 revealed and testified in the Old Testament; the apostle here declares to the 
 corinthians, that, when he brought the gospel to them, he made no use of any 
 human science, improvement, or skill; no insinuations of eluquence, no philu- 
 sophical speculations, or ornaments of human learning, appeared in any thing 
 he said to persuade them: all his arguments were, as he tells them, verse 4, 
 from the revelation of the Spirit of God, in the predictions of the Old Testa- 
 ment, and the miracles, which he (Paul) did among them, that their faith 
 might be built wholly upon the Spirit of God, and not upon the abilities and 
 wisdom of man; though paglipiv 7s @c8, ‘* The testimony of God,” agrees 
 very well with so much of St. Paul’s meaning, as relates to his founding his 
 preaching on the testimony of God, yet those copies, which read puchpiov, 
 mystery, for pagiipiov, testimony, seem more perfectly to correspond with St. 
 Paul’s sense in the whole latitude of it. For though he owns the doctrine of 
 the gospel, dictated by the Spirit of God, to be contained in the scriptures of 
 the Old Testament, and builds upon revelation; yet he every-where teaches, 
 that it remained a secret there, not understood till they were led into the hidden, 
 evangelical meaning of those passages, by the coming of Jesus Christ, and by 
 
90 I. CORINTHIANS. CHAP, Il. 
 
 TEXT. 
 
 2 For I determined not to know any thing among you, save Jesus 
 Christ, and him crucified. 
 
 & And I was with you in weakness, and in fear, and in much 
 trembling. 
 
 4 And my speech, and my preaching, was not with enticing words 
 of man’s wisdom, but in demonstration of the Spirit, and of 
 power: 
 
 5 That your faith should not stand in the wisdom of men, but in 
 the power of God. 
 
 PARAPHRASE. 
 
 2 by him. For I resolved to own, or show, no other 
 knowledge among you, but the knowledge *, or doc- 
 3 trine of Jesus Christ, and of him crucified. All my 
 carriage among you had nothing in it, but the ap- 
 pearance of weakness and humility, and fear of of- 
 4 tending you}. Neither did I in my discourses, or 
 preaching, make use of any human art of persuasion, 
 to inveigle you. But the. doctrine of the gospel, 
 which I proposed, I confirmed and inforced by what 
 the Spirit ¢ had revealed and demonstrated of it, in 
 the Old Testament, and by the power of God, ac- 
 5 companying it with miraculous operations : That your 
 faith might lave its foundation, not in the wisdom 
 and endowments of men, but in the power of God §. 
 
 NOTES. 
 
 the assistance of the Spirit, in the times of the Messiah, and then published to the 
 world, by the preachers of the gospel: and therefore he calls it, especially that 
 part of it which relates to the gentiles, almost every where, pusyosoy, mystery. 
 See, particularly, Rom. xvi. 25, 26. 
 
 2 * St. Paul, who was himself a learned man, especially in the jewish know- 
 ledge, having, in the foregoing chapter, told them, that neither the jewish learn- 
 ing, nor grecian sciences, give aman any advantage, asa minister of the gospel ; 
 he here reminds them, that he made no show or use of either, when he planted 
 the gospel among them; intimating thereby, that those were not things for 
 which their teachers were to be valued, or followed. 
 
 3 + St. Paul, by thus setting forth his own modest and humble behaviour 
 amongst them, reflects on the contrary carriage of their false apostle, which he 
 describes in words at length, 2 Cor. xi. 20. 
 
 4 t There were two sorts of arguments, wherewith the apostle confirmed 
 the gospel; the one was the revelations made concerning our Saviour, by types 
 and figures, and prophecies of him, under the law: the ‘other, miracles and mi- 
 raculous gifts accompanying the first preachers of the gospel, in the publishing 
 and propagating of it. The latter of these St. Paul here calls Power; the 
 former, in this chapter, he terms Spirit: so ver. 12, 14. ‘ Things of the 
 “* Spirit of God, and spiritual things,” are things which are revealed by the 
 Spirit of God, and not discoverable by our natural faculties. 
 
 5 § Their faith being built wholly on divine revelation and miracles, whereby 
 
CHAP. II. I. CORINTHIANS. 91 
 
 NOTE, 
 
 all human abilities were shnt out, there could be no reason for any of them to 
 boast themselves of their teachers, or value themselves upon their being the fol- 
 lowers of this or that preacher, which St. Paul hereby obviates, 
 
 SECT. II. Ne. 4. 
 CHAP. II. 6—16. 
 
 CONTENTS. 
 
 THE next argument the apostle uses to show them, 
 that they had no reason to glory in their teachers, is, 
 that the knowledge of the gospel was not attainable by 
 our natural parts, however they were improved by arts 
 and philosophy, but was wholly owing to revelation. 
 
 TEXT. 
 
 6 Howbeit we speak wisdom amongst them that are perfect: yet 
 not the wisdom of this world, nor of the princes of this world, 
 that come to nought. 
 
 PARAPHRASE. 
 
 6 Howbeit, that which we preach is wisdom, and known 
 to be so, among those who are thoroughly instructed 
 in the christian religion, and take it upon its true prin- 
 ciples *: but not the wisdom of this world}, nor of 
 
 NOTES. 
 
 6 * [Perfect] here is the same with spiritual, ver. 15; one, that is so per- 
 fectly well apprised of the divine nature and original of the christian religion, 
 that he sees and acknowledges it to be alla pure revelation from God, and not,. 
 in the least, the product of human discovery, parts, or learning; and so, de- 
 riving it wholly from what God hath taaght, by his Spirit, in the sacred scrip- 
 tures, allows not the least part of it to be ascribed to the skill or abilities of 
 men, as authors of it, but received as a doctrine coming from God alone. 
 And thus, Perfect, is epposed to, Carnal, ch. iii. 1, 3. i.e. such babes in chris- 
 tianity, such weak and mistaken christians, that they thought the gospel was 
 to be managed, as human arts and sciences amongst men of the world; and 
 those were better instructed, and were more in the right, who followed this 
 master or teacher, rather than another ; and so glorying in being the scholars, 
 one of Paul, and another of Apollos, fell into divisions and parties about it, 
 and yaunted ove over another; whereas, in the school of Christ, all was te be 
 built on the authority of God alone, and the revelation of the Spirit in the sa- 
 ered scriptures. 
 
 + “ Wisdom of this world,”’ i, e, the knowledge, arts and sciences attain- 
 
92 (Ct: TI, CORINTHIANS. CHAP. II, 
 
 TEXT. 
 
 7 But we speak the wisdom of God in a mystery, even the hidden 
 wisdom, which God ordained, before the world, unto our glory. 
 
 PARAPHRASE. 
 
 the princes *, or great men of this world +, who will 
 7 quickly be brought to nought *. But we speak the 
 
 NOTES. 
 
 able by man’s natural parts and faculties; such as man's wit could find out, 
 cultivate and improve; ‘ ar of the princes of this world,” i. e. such doctrines, 
 arts and sciences, as the princes of the world approve, encourage, and endeavour 
 to propagate. : , 
 
 * Though by "Apyovles 78 aiuivos rét2, may here be understood the princes, 
 or great men, of this world, in the ordinary sense of these words; yet he that 
 well considers ver. 28. of the foregoing chapter, and ver, 8, of this chapter, 
 may find reason to think, that the apostle here principally designs the rulers and 
 great men of the jewish nation. If it be objected, that,there is little ground 
 to think that St. Paul, by the wisdom he disowns, should mean that of his own 
 nation, which the greeks of Corinth (whom he was writing to) had little ac- 
 quaintance with, and hadvery littleesteem fur; I reply, that to understand this 
 right, and the pertinency of it, we must remember, that the great design of St. 
 Paul, in writing to the corinthians, was, to take them off from the respect and 
 esteem that many of them had for a false apostle, that was got in among them, 
 and had there raised a faction against St, Paul. This pretended apostle, it is 
 plain, from 2 Cor, 11, 22, was a jew, and as it seems, 2 Cor. v. 16, 17, valued 
 himself upon that account, and possibly boasted himself to be a man of note, 
 either by birth, or alliance, or place, or learning, among that people, who 
 counted themselves the holy and illuminated people of God; and therefore, 
 to have aright to sway among these new heathen converts. .To obviate this 
 claim of his to any authority, St. Paul here tells the corinthians, that the wis- 
 dom and learning of the jewish nation led them not into the knowledge of the 
 wisdom of God, i. e. the gospel revealed in the Old Testament, evident in this, 
 that it was their rulers and rabbies, who, stiffly adhering to the notions and 
 prejudices of their nation, had crucified Jesus, the Lord of glory, and were 
 now themselves, with their state and religion, upon the point to be swept away 
 and abolished. It is to the same purpose, that 2 Cor. vy. 16—19, he tells the 
 corinthians, That, ‘* he knows no man after the flesh,” i. e. that he acknow- 
 ledges no dignity of birth, or descent, or outward national privileges. The 
 old things of the jewish constitution are past and gone; whoever is in Christ, 
 and entereth into his kingdom, is in a new creation, wherein all things are 
 new, all things are from God; no right, no claim, or preference, derived to 
 any one, from any former institution; but every one’s dignity consists solely 
 in this, that God had reconciled him to himself, not imputing his former tres- 
 passes to him, 
 
 + Aiwy Stoo, which we translate “‘ this world,” seems to me to signify com- 
 monly, if not constantly, in the New Testament, that state which, during the 
 mosaical constitution, men, either jews or gentiles, were in, as contradistin- 
 guished to the evangelical state, or constitution, which is commonly called, Aiwy 
 MEAAwy, OF epydusios, ** the world to come,” 
 
 +t) Twi xelapyspévwy, ‘* who are brought to nought,” i.e. who are vanishing. 
 If ‘** the wisdom of this world, and of the princes of this world,” be to he 
 understood, of the wisdom and learning of the world, in general, as contra- 
 distinguished to the doctrine of the gospel, then the words are added, to show 
 what folly it is for them to glory, as they do, jn their teachers, when all that 
 
CHAP. II. I. CORINTHIANS. 8 
 
 PARAPHRASE. 
 
 wisdom of God*, contained in the mysterious and 
 the obscure: prophecies of the Old ‘Testament {, 
 which has been therein concealed and hid: though 
 it be what God predetermined, in his own purpose, 
 before the jewish constitution {, to the glory of 
 
 NOTES. 
 
 worldly wisdom and learning, and the great men, the supporters of it, would 
 quickly be gone; whereas all true and lasting glory came only from Jesus 
 Christ, the Lord of glory. | But if these words are to be understood of the 
 jews, as seems most consonant, both to the main design of the epistle, and to 
 St. Paul’s expressions here; then his telling them, that the princes of the jewish 
 nation are brought to nought, is to take them off from glorying in their 
 judaizing, false apostle; since the authority of the rulers of that nation, in 
 matters of religion, was now at an end, and they, with all their pretences, and 
 their very constitution itself, were upon the point of being abolished and swept 
 away, for having rejected and crucified the Lord of glory. 
 
 7 * “ Wisdom of God,” is used here for the doctrine of the gospel, coming 
 immediately from God, by the revelation of his Spirit; and, in this chapter, 
 jis set in opposition to all knowledge, discoveries and improvements whatso- 
 ever, attainable by human industry, parts and study; all which he calls, “ the 
 * wisdom of the world, and man’s wisdom.” Thus distinguishing the know- 
 ledge of the gospel, which was derived wholly from revelation, and could be 
 had no other way, from all other knowledge whatsoever. 
 
 + What the Spirit of God had revealed of the gospel, during the times of 
 the law, was so little understood by the jews, in whose sacred writings it was 
 contained, that it might well be called the ** wisdom of God in a mystery,” 
 i.e. declared in obscure prophecies, and mysterious expressions, and types. 
 Though this be undoubtedly so, as appears by what the jews both thought and 
 did, when Jesus the Messiah, exactly answering what was foretold of him, 
 came amongst them, yet by “ the wisdom of God, in the mystery, wherein it 
 «« was hid though purposed by God, before the settling of the jewish economy,” 
 St. Paul seems more peculiarly to mean, what the gentiles, and consequently 
 the corinthians, were more peculiarly concerned in, viz. God’s purpose of 
 calling the gentiles to be his people under the Messiah; which, though revealed 
 in the Old Testament, yet was not in the least understood, until the times of 
 the gospel, and the preaching of St. Paul, the apostle of the gentiles; which, 
 therefore, he so frequently calls a mystery. The reading and comparing 
 Rom. xvi. 25, 26, Eph. iii. 3—9. ch, vi. 19, 20. Col. i. 26, 27. and ii. 1, 8. 
 and iv. 3, 4. will give light to this. To which give me leave te observe, upon 
 the use of the word Wisdom, here, that St. Paul, speaking of God’s calling 
 the gentiles, cannot, in mentioning it, forbear expressions of his admiration of 
 the great and incomprehensible wisdom of God therein. See Eph. iii. 8, 10, 
 Rom. xi. 33. 
 
 f Tpd twv ciwvwy, signifies properly ‘ before the ages,” and I think it may 
 be doubted, whether these words, ** before the world,” do exactly render the 
 sense of the place. That aiwy, or aidyec, should not be translated, ‘* the 
 *© world,” as in many places they are, I shall give one convincing instance, 
 among many, that may be brought, viz. Eph. iii. 9. compared with Col. i. 26, 
 The words in Colossians are, 7) pusngiov To dmoxexpuupevoy dro TW duwvwy, thus 
 rendered inthe English translation, “ which hath been hidden from ages; ” 
 but in Eph. iii. 9, a parallel place, the same words, 78 pusnpls 78 drozexpuupéive 
 ro Toby aiwvwy, are translated, ‘* The mystery which, from the beginning of the 
 * world, hath been hid.” Whereas it is plain from Col, i. 26, a7 tuiy aid 
 does not signify the epoch, or commencement of the concealment, but those 
 from whom it was concealed. It is plain, the apostle, in the verse imme- 
 
94 I. CORINTHIANS. CHAP, Il. 
 
 TEXT. 
 
 8 Which none of the princes of this world knew; for had they 
 known it, they would not have crucified the Lord of glory, 
 9 But, as it is written, “* Eye hath not seen, nor ear heard, nei- 
 “‘ ther have entered into the heart of man, the things which 
 ‘** God hath prepared for them that love him.” 
 i0 But God hath revealed them unto us, by his Spirit; for the 
 Spirit searcheth all things: yea, the deep things of God. 
 
 PARAPHRASE. 
 
 8 us*, who understand, receive, and preach it: Which 
 none of the rulers among the jews understood ; for, 
 if they had, they would not have crucified the Lord 
 Christ, who has in his hands the disposing of all 
 
 9 true glory. But they knew it not, as it is written, 
 “« Eye hath not seen, nor ear heard, nor have the 
 * things, that God hath prepared for them that 
 * love him, entered into the heart or thoughts of 
 
 10 “ man.” But these things, which are not discg- 
 verable by man’s natural faculties and powers, God. 
 hath revealed to us, by his Spirit, which searcheth 
 out all things, even the deep counsels of God, 
 which are beyond the reach of our abilities to dis- 
 
 NOTES, 
 
 diately preceding, and that following this, which we have before us, speaks 
 of the jews;” and therefore wp) tw aidvwy here may be well understood to 
 mean, “ Before the ages of the jews;” and so az’ aiwywy, “ from the ages 
 ** of the jews,” in the other two-mentioned texts. Why aiwves in these, and 
 other places, as Luke i. 70, and Acts iii. 21, and elsewhere, should be appro- 
 priated to the ages of the jews, may be owing to their counting by ages, or 
 jubilees, vid. Dr. Burthogge-in his judicious treatise, ‘‘ Christianity a revealed 
 “ mystery,” cap. 2, page 17. 
 
 * St. Paul here opposes the true glory ofa christian, to the glorying, which 
 was amongst the corinthians, in the eloquence, learning, or any other quality of 
 their factious leaders; for St. Paul, in all his expressions, has an eye on his 
 main purpose; as if he should have said, ‘‘ Why do you make divisions, by 
 * slorying, as you do, in your distinct teachers; the glory that God has or- 
 dained us christian teachers and professors to, is to be expounders, preachers, 
 *« and believers of those revealed truths and purposes of God, which, though 
 *© contained in the sacred scriptures of the Old Testament, were not understood 
 in former ages. This is all the glory that belongs to us, the disciples of 
 “* Christ, who is the Lord of all power and glory, and herein has given us, 
 “« what far excels all, that either jews, or gentiles, had any expectation of, 
 “ from what they gloried in:” vid. ver.9, Thus St. Paul takes away all 
 matter of glorying from the false apostle, and his factious followers among the 
 corinthians, The excellency of the gospel-administration, see also 2 Cor. iii. 
 6—11, 
 
 a 
 
 a 
 
CHAP. It ~ I, CORINTHIANS. 95 
 
 TEXT. 
 
 11 For what man knoweth the things of a man, save the spirit of 
 a man, which is in him? even so, the things of God knoweth 
 no man, but the Spirit of God. 
 
 12 Now we have received, not the spirit of the world, but the 
 Spirit which is of God; that we might know the things, that 
 are freely given to us of God. 
 
 13 Which things also we speak, not in the words, which man’s 
 wisdom teacheth, but which the Holy Ghost teacheth ; com- 
 paring spiritual things with spiritual. 
 
 14 But the natural man receiveth not the things of the Spirit of 
 
 PARAPHRASE. 
 
 11 cover. For, as no man knoweth what is in the 
 mind of another man, but only the spirit of the man 
 himself that is in him: so, much less doth any man 
 know, or can discover, the thoughts and counsels of 
 
 12 God, but only the Spirit of God. But we* have 
 received, not the spirit of the worldy, but the Spirit, 
 which is of God, that we might know what things 
 are in the purpose of God, out of his free bounty 
 
 13 to bestow upon us. Which things we not only 
 know, but declare also; not in the language and 
 learning, taught by human eloquence and _ phi- 
 
 -losophy, but in the language and expressions, 
 which the Holy Ghost teacheth, in the revelations 
 contained in the holy scriptures, comparing one 
 
 14 part of the revelation { with another, But a 
 
 NOTES. 
 
 12 * We, the true apostles, or rather 1; for though he speaks in the plural 
 number, to avoid ostentation, as it might be interpreted; yet he is here justi- 
 fying himself, and showing the corinthians, that none of them had reason to 
 forsake and slight him, to follow and cry up their false apostle. And that he 
 speaks of himself, is plain from the next verse, where he saith, “‘ We speak 
 ** not in the words which man’s wisdom teacheth,” the same which he says of 
 himself, ch. i. ver. 17, ‘* I was sent to preach, not with wisdom of words.”- 
 And chap. ii. ver, 1, “ I came to you, not with excellency of speech, or of 
 ** wisdom.” 
 
 + Ashe puts princes of the world, ver. 6,8, for the rulers of the jews, so 
 here he puts “ Spirit of the world” for the notions of the jews: that worldly 
 spirit, wherewith they interpreted the Old Testament, and the prophecies of the 
 Messiah and his kingdom; which spirit, in contradistinction to the Spirit of 
 God, which the Roman converts had received, he calls the spirit of bondage, 
 Rom. iii, 15. 
 
 13 { It is plain “ the spiritual things,” he here speaks of, are the unsearch- 
 able counsels of God, revealed by the Spirit of God, which therefore he calls 
 ** spiritual. things,” 
 
96 I. CORINTHIANS. “CHAP, It, 
 
 TEXT. 
 
 God: for they are foolishness unto him; neither can he know 
 them ; because they are spiritually discerned. 
 
 15 But he, that is spiritual, judgeth all things, yet he himself is 
 judged of no man. 
 
 16 For who hath known the mind of the Lord, that he may in- 
 struct him? but we have the mind of Christ. 
 
 PARAPHRASE. 
 
 man *, who hath no other help but his own natural 
 faculties, how much soever improved by human arts 
 and sciences, cannot receive the truths of the gospel, 
 which are made known by another principle only, 
 viz. the Spirit of God revealing them; and there- 
 fore seem foolish and absurd to such a man: nor 
 can he, by the bare use of his natural faculties, and 
 the principles of human reason, ever come to the 
 knowledge of them; because it is, by the studying 
 of divine revelation alone, that we can attain the 
 15 knowledge of them. But he that lays his founda- 
 tion in divine revelation +, can judge what is, and 
 what is not, the doctrine of the gospel, and of 
 salvation; he can judge who is, and who is not, a 
 
 ’ good minister and preacher of the word of God: 
 but others, who are bare animal men*, that go not 
 beyond the discoveries made by the natural faculties 
 of human understanding, without the help and study 
 of revelation, cannot judge of such an one, whether 
 16 he preacheth right and well, or not. For who, by 
 the bare use of his natural parts, can come to know 
 the mind of the Lord, in the design of the gospel, so 
 as to be able to instruct him [the spiritual man] in 
 
 NOTES. 
 
 14, 15, * Yuysxde, * the animal man,” and qyevuclixds, “ the spiritual man,” 
 are opposed by St. Paul, in ver. 14, 15, the one signifying 4 man, that has no 
 higher principles to build on, than those of natural reason; the other, a man, 
 that founds his faith and religion on divine revelation. This is what appears 
 to be meant by natural, or rather animal man, and spiritual, as they stand op- 
 posed, in these two verses. 
 
 16 + Atzy, him, refers here to spiritual man, in the former verse, and not to 
 Lord, inthis. For St. Paul is showing here, not thata natural man, and a 
 mere philosopher, cannot instruct Christ; this no-body, pretending to be a 
 christian, could own: but that a man, by his bare natural parts, not knowing 
 
CHAD. III. I. CORINTHIANS. 97 
 
 PARAPHRASE. 
 
 it? But I who, renouncing all human learning and 
 knowledge in the case, take all, that I preach, from 
 divine revelation alone, I am sure, that therein I have 
 the mind of Christ ; and therefore, there is no reason 
 why any of you should prefer other teachers to me; 
 glory in them who oppose and villify me; and count 
 it an honour to go for their scholars, and be of their 
 party. 7 
 NOTE. 
 
 the mind of the Lord, could not instruct, could not judge, could not correct a 
 preacher of the gospel, who built upon revelation, as he did, and therefore it 
 was sure he had the mind of Christ, 
 
 SRO TIT. NO. 
 CHAP. III. 1——IV.20. 
 
 CONTENTS. 
 
 THE next matter of boasting, which the faction 
 made use of, to give the pre-eminence and preference to 
 their leader, above St. Paul, seems to have been this, 
 that their new teacher had led them farther, and given 
 them a deeper insight into the mysteries of the gospel, 
 than St. Paul had done. To take away their glorying 
 on this account, St. Paul tells them, that they were car- 
 nal, and not capable of those more advanced truths, or 
 any thing, beyond the first principles of christianity, 
 which he had taught them; and, though another had 
 come and watered what he had planted, yet neither 
 planter, nor waterer, could assume to himself any glory 
 from thence, because it was God alone, that gave the 
 increase. But, whatever new doctrines they might pre- 
 tend to receive, from their magnified, new apostle, yet 
 no man could lay any other foundation, in a christian 
 church, but what he St. Paul, had laid, viz. that “ Jesus 
 is the Christ ;’’ and, therefore, there was no reason to 
 glory in their teachers: because, upon this foundation, . 
 they, possibly, might build false, or unsound doctrines, 
 
 H 
 
98 I. CORINTHIANS. CHAP. Il. 
 
 for which they should receive no thanks from God; 
 though, continuing in the faith, they might be saved. 
 Some of the particular hay and stubble, which this leader 
 brought into the church at Corinth, he seems particu- 
 larly to point at, chap. iii. 16, 17, viz. their defiling the 
 church, by retaining, and, as it may be supposed, pa- 
 tronizing the fornicator, who should have been turned 
 out, chap. v. 7—13. He further adds, that these 
 extolled heads of their party were, at best, but men ; 
 and none of the church ought to glory in men; for 
 even Paul, and Apollos, and Peter, and all the other 
 preachers of the gospel, were for the use and benefit, 
 and glory of the church, as the church was for the glory 
 of Christ. 
 
 Moreover, he shows them, that they ought not to be 
 puffed up, upon the account of these their new teachers, 
 to the undervaluing of him, though it should be true, 
 that they had learned more from them, than from him- 
 self, for these reasons : ' 
 
 1. Because all the preachers of the gospel are but 
 stewards of the mysteries of God; and whether they 
 have been faithful in their stewardship, cannot be now 
 known: and, therefore, they ought not to be some of 
 them magnified and extolled, and others depressed and 
 blamed, by their hearers here, until Christ their Lord 
 come; and then he, knowing how they have behaved 
 themselves in their ministry, will give them their due 
 praises. Besides, these stewards have nothing, but what 
 they have received; and, therefore, no glory belongs to 
 them for it. 
 
 2. Because, if these leaders were (as was pretended) 
 apostles, glory, and honour, and outward affluence here, 
 was not their portion, the apostles being destined to 
 want, contempt, and persecution. 
 
 3. They ought not to be honoured, followed, and 
 gloried in, as apostles, because they had not the power 
 of miracles, which he intended shortly to come, and 
 show they had not. 
 
CHAP. Ill. I. CORINTHIANS. 99 
 
 TEXT. 
 
 1 Ann I, brethren, could not speak unto you as unto spiritual, but 
 as unto carnal, even as unto babes in Christ. 
 
 PARAPHRASE, 
 
 1 Awnp I, brethren, found you so given up to pride and 
 vain-glory, in affectation of learning and philosophical 
 knowledge *, that I could not speak to you as spiri- 
 tual}, i. e. as to men not wholly depending on philo- 
 sophy, and the discoveries of natural reason; as to 
 men, who had resigned themselves up, in matters of 
 religion, to revelation, and the knowledge which comes 
 only from the Spirit of God; but as to carnal t, even 
 as to babes, who yet retained a great many childish 
 and wrong notions about it: this hindered me, that I 
 could not go so far, as I desired, in the mysteries of 
 the christian religion ; but was fain to content myself 
 
 NOTES, 
 
 1 * Vid. ch. i. 22. and iii, 18. 
 
 + Here ayevparixds, spiritual, is opposed to capxixds, carnal, as ch. ii. 14, 
 it is to Yuyixds, natural, or rather animal: so that here we have three sorts of 
 men, 1. Carnal, i.e. such as are swayed by fleshly passions and interests. 
 2. Animal, i. e, such as seek wisdom, or a way to happiness, only by the 
 strength and guidance of their own natural parts, without any supernatural 
 light, coming from the Spirit of God, i.e. by reason without revelation, by 
 philosophy without scripture. 3. Spiritual, i, e. such as seek their direction to 
 happiness, not in the dictates of natural reason and philosophy, but in the reve- 
 lations of the Spirit of God, in the holy scriptures. 
 
 1 ¢ Here capxixés, carnal, is opposed to wvevuarsxds, spiritual, in the same 
 sense, that Wwy:xts, natural, or animal, is opposed to qyvevzarixds, spiritual, 
 chap. ii. 14, as appears by the explication, which St. Paul himself gives here 
 to capxixcs, carnal: for he makes the carnal to be all one with babes in Christ, 
 v. 1, i.e. such as had not their understandings yet fully opened to the true 
 grounds of the christian religion, but retained a great many childish thoughts 
 about it, as appeared by their divisions ; one for the doctrine of his master, 
 Paul; another for that of his master, Apollos; which, if they had been spiri- 
 tual, i.e. had looked upon the doctrine of the gospel to have come sosely from 
 the Spirit of God, and to be had only from revelation, they could not have 
 done, For then all human mixtures, of any thing derived, either from Paul or 
 Apollos, or any other man, had been wholly excluded. But they, in these 
 divisions, professed to hold their religion, one from one man, and another from 
 another ; and were thereupon divided into parties. This, he tells them, was to 
 be carnal, and wepirateiy xard dvbowrov, to he led by principles purely human, 
 i. e. to found their religion upon men’s natural parts and discoveries, whereas 
 the gospel was wholly built upon divine revelation, and nothing else; and 
 from thence alone those, who were wyevzartixol, took it, 
 
 H 2 
 
100 I, CORINTHIANS. CHAP, II. 
 
 TEXT. 
 
 21 have fed you with milk, and not with meat: for hitherto ye 
 were not able to bear it, neither yet now are ye able. 
 
 3 For ye are yet carnal: for whereas there is among you envying, 
 and strife, and divisions, are ye not carnal, and walk as men? 
 
 4 For while one saith, I amof Paul, and another, I am of Apollos, 
 are ve not carnal ? 
 
 PARAPHRASE, 
 
 with instructing you in the first principles *, and more 
 obvious and easy doctrines of it. I could not apply 
 myself to you, as to spiritual men +, that could com- 
 pare spiritual things with spiritual, one part of scrip- 
 ture with another, and thereby understand the truths 
 revealed by the Spirit of God, discerning true from 
 false doctrines, good and useful, from evil { and vain 
 opinions. A further discovery of the truths and mys- 
 teries of christianity, depending wholly on revelation, 
 you were not able to bear, then; nor are you yet able 
 3 to bear; Because you are carnal, full of envyings, 
 
 and strife, and factions, upon the account of your 
 
 knowledge, and the orthodoxy of your particular 
 4 parties j. For, whilst you say, one, “ I am of Paul ;” 
 
 and another, “ I am of Apollos ||,” are ye not 
 
 carnal, and manage yourselves in the conduct, both 
 
 rhs) 
 
 NOTES. 
 
 * That this is the meaning of the apostle’s metaphor of milk and babes, may 
 be seen Heb. v, 12—14, 
 
 2 + Vid, chap. ii. 13. 
 
 t Vid. Heb. v. 14. 
 
 3 § Kar’ a$pwrov, ** speaking according to man,” signifies speaking accord- 
 ing to the principles of natural reason, in contradistinetion to revelation; vid. 
 I Cor. ix. 8. Gel. i. 11. Andso ‘* walking according to man”? must here be’ 
 understood. 
 
 4 || From this 4th verse, compared with chap. iv. 6, it may be no improba- 
 ble conjecture, that the division in this church was ‘only into two opposite 
 parties, whereof the one adhered to St. Paul, the other stood up for their head, 
 a false apostle, who opposed St. Paul. For the Apollos, whom St. Paul men- 
 tions here, was one (as he tells us, ver. 6.) who came in, and watered what he 
 had planted: i, e. when St. Paul had planted a churck at Corinth, this Apollos 
 gotinto it, and pretended to iustruct them farther, and boasted in his perform- 
 ances amongst them, which St. Paul takes notice of again, 2 Cor. x. 15, 16. 
 Now the Apollos that he here speaks of, he himself tells us, chap. iv. 6, was. 
 another man, under that borrowed name. It is true, St. Paul, in his epistles 
 to the corinthians, generally speaks of these his opposers in the plural num- 
 ber; but it is to be remembered, that he speaks so of himself too, which, as it 
 was the less invidious way, in regard of himself, so it was the. softer way to- 
 
 wards his opposers, though he seems to intimate plainly, that it was one leader 
 that was set up against him. 
 
CHAP, fIt. J. CORINTHIANS. 101 
 
 5 
 
 6 
 7 
 
 8 
 
 6 
 
 TEXT. 
 
 Who then is Paul, and who is Apollos, but ministers, by whom 
 ye believed, even as the Lord gave to every man? 
 
 I have planted, Apollos watered ; but God gave the increase. 
 So then, neither is he that planteth any thing, neither he that 
 watereth ; but God, that giveth the increase. 
 
 Now he that planteth, and he that watereth, are one; and every 
 man shall receive his own reward, according to his own labour. 
 
 PARAPHRASE. 
 
 of your minds and actions, according to barely 
 human principles, and not, as spiritual men, ac- 
 knowledge all that information, and all those gifts, 
 wherewith the ministers of Jesus Christ are fur- 
 nished, from the propagation of the gospel, to 
 come wholly from the Spirit of God. What, then, are 
 any of the preachers of the gospel, that you should 
 glory in them, and divide into parties, under their 
 names? Who, for example, is Paul, or who Apollos ? 
 What are they else, but bare ministers, by whose, mi- 
 nistry, according to those several abilities and gifts, 
 which God has besowed upon each of them, ye have 
 received the gospel ? They are only servants, employed 
 to bring unto you a religion, derived entirely from di- 
 vine revelation, wherein human abilities, or wisdom, 
 had nothing to do. The preachers of it are only in- 
 struments, by whom this doctrine is conveyed to you, 
 which, whether you look on it in its original, it is not 
 a thing of human invention or discovery ; or whether 
 you look upon the gifts of the teachers who instruct 
 you in it, all is entirely from God alone, and affords 
 you not the least ground to attribute any thing to your 
 teachers. For example I planted it amongst you, 
 and Apollos watered it: but nothing can from thence 
 _ be ascribed to either of us: there is no reason for your 
 calling yourselves, some of Paul,and others of Apollos. 
 
 7 For neither the planter, nor the waterer, have any 
 
 8 
 
 power to make it take root, and grow in your hearts ; 
 they are as nothing, in that respect; the growth and. 
 success is owing to God alone. The planter and the 
 waterer, on this account, are all one, neither of them 
 to be magnified, or preferred, before the other; they 
 are but instruments, concurring to the same end, and 
 
102 I. CORINTHIANS. CHAP. Ill. 
 
 TEXT. 
 
 9 For we are labourers together with God: ye are God’s hus- 
 bandry, ye are God’s building. 
 
 10 According to the grace of God, which is given unto me, as a 
 wise master-builder, I have laid the foundation, and another 
 buildeth thereon. But let every man take heed how he build- 
 eth thereupon. 
 
 11 For other foundation can no man lay, than that is laid, which is 
 Jesus Christ. 
 
 12 Now, if any man build upon this foundation gold, silver, pre- 
 cious stones, wood, hay, stubble; 
 
 PARAPHRASE. 
 
 therefore ought not to be distinguished, and set in 
 opposition one to another, or cried up, as more de- 
 
 9 serving one than another. We, the preachers of the 
 gospel, are but labourers, employed by God, about 
 that which is his work, and from him shall receive 
 reward hereafter, every one according to his own la- 
 bour; and not from men here, who are liable to make 
 
 a wrong estimate of the labours of their teachers, 
 preferring those, who do not labour together with 
 God, who do not carry on the design, or work of 
 God, in the gospel, or perhaps do not carry it on, 
 equally with others, who are undervalued by them. 
 
 10 Ye who are the church of God, are God’s building, 
 in which I, according to the skill and knowledge 
 which God, of his free bounty, has been pleased to 
 give me, and therefore ought not to be to me, or any 
 other, matter of glorying, as a skilful architect, have 
 laid a sure foundation, which is Jesus, the Messiah, 
 
 11 the sole and only foundation of christianity. Besides 
 which, no man can lay any other. But, though no 
 man, who pretends to be a preacher of the gospel, can 
 build upon any other foundation, yet you ought not 
 
 to cry up your new instructor * (who has come and 
 built upon the foundation, that I laid) for the doc- 
 trines, he builds thereon, as if there were no other mi- 
 
 12 nister of the gospel but he. For it is possible a man 
 
 NOTE. 
 11 * Chap. iv. 15, In this he reflects on the false apostle, 2 Cor. x, 15, 16. 
 
CHAP. III. I. CORINTHIANS. 103 
 
 TEXT. 
 
 13 Every man’s work shall be made manifest. For the day shall 
 declare it, because it shall be revealed by fire ; and the fire shall 
 try every man’s work, of what sort it is. 
 
 14 If any man’s work abide, which he hath built thereupon, he 
 shall receive a reward. 
 
 15 If any man’s work shall be burnt, he shall suffer loss: but he 
 himself shall be saved; yet so, as by fire. 
 
 16 Know ye not that ye are the temple of God, and that the Spirit 
 of God dwelleth in you? _ 
 
 17 If any man defile the temple of God, him shall God destroy : 
 for the temple of God is holy, which temple ye are. 
 
 PARAPHRASE. 
 
 may build, upon that true foundation, wood, hay, 
 and stubble, things that will not bear the test, when 
 13 the trial by fire, at the last day *, shall come. At 
 that day, every man’s work shall be tried and disco- 
 14 vered, of what sort itis. If what he hath taught be 
 sound and good, and will stand the trial, as silver 
 and gold, and precious stones abide in the fire, he 
 15 shall be rewarded for his labour in the gospel. But, 
 if he hath introduced false and unsound doctrines into 
 christianity, he shall be like a man, whose building, 
 being of wood, hay, and stubble, is consumed by the 
 fire, all his pains in building is lost, and his works 
 destroyed and gone, though he himself should escape 
 16 and be saved. I told you, that ye are God’s build- 
 ing +; yea, more than that, ye are the temple of 
 17 God, in which his Spirit dwelleth. lf any man, by 
 corrupt doctrine or discipline, defileth | the temple 
 
 NOTES. 
 
 12 * When the day of trial and recompence shall be; see chap. iv. 5, where 
 he speaks of the same thing. 
 
 16 + Vid. ver. 9. 
 
 17 { Itis not incongruous to think, that, by any man, here, St. Paul de- 
 signs one particular man, viz. the false apostle, who, it is probable, by the 
 strength of his party, supporting and retaining the fornicator, mentioned ch. v. 
 inthe church, had defiled it; which may be the reason, why St. Paul so often 
 mentions fornication, “in this epistle, and that, in some places, with particular 
 emphasis, as chap. v. 9. and vi. 13—20. Most of the disorders, in this church, 
 we may look on, as owing to this false apostle; which is the reason, why St. 
 Paul sets himself so much against him, in both these epistles, and makes almost 
 the whole business of them, to draw the corinthians off from their leader, judg- 
 ing, asit is like, that this church could not he reformed, as long as that person 
 was in credit, and had a party among them, 
 
104 I. CORINTHIANS. CHAP. I1f, 
 
 TEXT. 
 
 18 Let no man deceive himself: if any man among you seemeth to 
 be wise in this world, let him become a fool, that he may be 
 wise. 
 
 19 For the wisdom of this world is foolishness with God: for it is 
 written, He taketh the wise in their own craftiness. 
 
 20 And again, The Lord knoweth the thoughts of the wise, that 
 they are vain. 
 
 21 Therefore let no man glory in men: for all things are yours: 
 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or 
 death, or things present, or things to come: all are yours: 
 
 23 And ye are Christ's: and Christ is God’s. 
 
 PARAPHRASE. 
 
 of God, he shall not be saved with loss, as by fire ; 
 but him will God destroy: for the temple of God is 
 18 holy, which temple ye are. Let no man deceive him- 
 self; by his success in carrying his point *: if any one 
 seemeth to himself, or others, wise +, in worldly 
 wisdom, so as to pride himself in his parts and dex- 
 terity, in compassing his ends; let him renounce all 
 his natural and acquired parts, all his knowledge and 
 ability, that he may become truly wise, in embracing 
 and owning no other knowledge, but the simplicity 
 19 of the gospel. For all other wisdom, all the wisdom 
 of the world, is foolishness with God: for itis writ- 
 ten, “ He taketh the wise in their-own craftiness.” 
 20 And again, “ The Lord knoweth the thoughts of 
 21 “ the wise, that they are vain.” Therefore, let none 
 of you glory in any of your teachers; for they are 
 22 but men. For all your teachers, whether Paul, or 
 Apollos, or Peter, even the apostles themselves, nay, 
 all the world, and even the world to come, all things 
 are yours, for your sake and use: 
 23 As you are Christ’s, subjects of his kingdom, for his 
 
 NOTES, 
 
 18 * What it was, wherein the craftiness of the person mentioned had ap- 
 peared, it was not necessary for St. Paul, writing to the corinthians, who knew 
 the matter of fact, to particularize to us; therefore it is left to guess, and pos- 
 sibly we shall not be much out, if we take it to be the keeping the fornicator 
 from censure, so much insisted on by St. Paul, chap. v. 
 
 + That by co¢ds, here, the apostle means a cunning man in business, is plain 
 from his quotation in the next verse, where the Wise, spoken of, are the crafty. 
 
CHAP. IV, I. CORINTHIANS. 105 
 
 TEXT, 
 
 IV. 1 Let aman so account of us, as of the ministers of Christ, and 
 stewards of the mysteries of God. ; 
 
 2 Moreover, it is required in stewards, that a man be found faithful. 
 
 3 But with me it is a very small thing, that I should be judged of 
 you, or of man’s judgment: yea, I judge not mine ownself. 
 
 4. For I know nothing by myself, yet am I not hereby Hehe but 
 he that judgeth me is the Lord. 
 5 Therefore judge nothing before the time, until the Lord come, 
 who both will bring to light the hidden things of darkness, and 
 will make manifest the counsels of the hearts: and then shall every 
 man have praise of God. 
 
 PARAPHRASE. 
 
 glory; and Christ, and his kingdom, for the glory of 
 God. Therefore, if all your teachers, and so many 
 other greater things, are for you, and for your sakes, 
 you can have no reason to make it a glory to you, 
 that you belong to this, or that, particular teacher 
 amongst you: your true glory is, that you are Christ’s, 
 and Christ and all his are God’s; and not, that you 
 are this, or that man’s scholar or follower. | 
 1 As for me I pretend not to set up a school amongst 
 you, and as a master to have my scholars denomi- 
 nated from me ; no, let no man have higher thoughts 
 of me, than as a minister of Christ, employed as his 
 steward, to dispense the truths and doctrines of the 
 gospel, which are the mysteries which God wrapped 
 up, in types and obscure predictions, where they have 
 _ lain hid, till by us, his apostles, he now reveals them. 
 2 Now that, which is principally required and re- 
 garded in a steward, is, that he be faithful in dispens- 
 ing what is committed to his charge. But as for me, 
 I value it not, if I am censured by some of you, or by 
 -any man, as not being a faithful steward: nay, as to 
 4 this, I pass no judgment on myself. For though I 
 can truly say, that I know nothing by myself, yet 
 am I not hereby justified to you: but the Lord, 
 whose steward I am, at the last day will pronounce 
 sentence on my behaviour in my stewardship, and 
 5 then you will know what to think of me. Then 
 judge not either me, or others, before the time, until 
 the Lord come, who will bring to light the dark and 
 
 iss) 
 
106 I. CORINTHIANS. CHAP, Iv. 
 
 TEXT. 
 
 6 And these things, brethren, I have in a figure transferred to my- 
 self, and to Apollos, for your sakes; that ye might learn in us, 
 not to think of men above that which is written, that no one of 
 you be puffed up, for one against another. 
 
 7 For who maketh thee to differ from another ? and what hast thou 
 that thou didst not receive? Now, if thou didst receive it, why 
 dost thou glory, as if thou hadst not received it? 
 
 8 Now ye are full, now ye are rich, ye have reigned as kings with- 
 out us: and I would to God ye did reign, that we also might 
 reign with you. 
 
 PARAPHRASE. 
 
 secret counsels of men’s hearts, in preaching the 
 gospel: and then shall every one have that praise, 
 that estimate set upon him, by God himself, which he 
 truly deserves. But praise ought not to be given them, 
 before the time, by their hearers, who are ignorant, 
 6 fallible men. On this occasion, I have named Apollos 
 and myself *, as the magnified and opposed heads of 
 distinct factions amongst you ; not that we are so, but 
 out of respect to you, that I might offend nobody, by 
 naming them ; and that you might learn by us, of 
 whom I have written}, that we are but planters, 
 waterers, and stewards, not to think of the ministers 
 of the gospel, above what I have written to you of 
 them, that you be not puffed up, each party, in the 
 vain-glory of their own extolled leader, to the crying 
 down and contempt of any other, who is well esteemed 
 7 of by others. For what maketh one to differ from 
 another ? or what gifts of the Spirit, what knowledge 
 of the gospel has any leader amongst you, which he 
 received not, as intrusted to him of God, and not 
 acquired by his own abilities? And if he received it 
 as a steward, why does he glory in that, which is not 
 8 his own? However, you are mightily satisfied with 
 your present state; you now are full, you now are 
 rich, and abound in every thing you desire ; you have 
 not need of me, but have reigned like princes without 
 me ; and I wish truly you did reign, that I might come 
 
 NOTES. 
 6 * Vid. chap. iii, 4. t+ Vid. chap. iii. 6, 9. chap. iv. 1. 
 
CHAP, IV. I. CORINTHIANS. 107% 
 
 TEXT. 
 
 9 For I think that God hath set forth us the apostles last, as it 
 were, appointed to death. For we are made a spectacle unto 
 the world, and to angels, and to men. 
 
 10 We are fools for Christ’s sake, but ye are wise in Christ: we 
 are weak, but ye are strong: ye are honourable, but we are de- 
 spised. 
 
 11 Even unto this present hour, we both hunger and thirst, and are 
 naked, and are buffeted, and have no certain dwelling-place. 
 12 And labour, working with our own hands: being reviled, we 
 
 bless ; being persecuted, we suffer it : 
 
 13 Being defamed, we intreat: we are made as the filth of the 
 world, and are the off-scouring of all things unto this day. 
 
 14 I write not these things to shame you; but, as my beloved sons, 
 I warn you. 
 
 PARAPHRASE. 
 
 and share in the protection and prosperity vou enjoy, 
 
 9 now you are in your kingdom. For I being made 
 an apostle last of all, it seems to me as if I were 
 brought last * upon the stage, to be, in my sufferings 
 and death, a spectacle to the world, and to angels, 
 
 10 and tomen. I am a fool for Christ’s sake, but you 
 manage your christian concerns with wisdom. I am 
 weak, and in a suffering condition + ; you are strong 
 and flourishing; you are honourable, but I am de- 
 
 11 spised. Even to this present hour, I both hunger 
 and thirst, and want clothes, and am_ buffeted, 
 
 12 wandering without house or home; And maintain 
 myself with the labour of my hands. Being reviled, 
 
 13 Ibless : being persecuted, I suffer patiently : Being 
 defamed, I intreat: I am made as the filth of the 
 world, and the off-scouring of all things unto this 
 
 14 day. I write not these things to shame you; but 
 as a father to warn you, my children, that ye be not 
 the devoted zealous partisans and followers of such, 
 whose carriage is not like this; under whom, how- 
 ever you may flatter yourselves, in truth, you do not 
 reign: but, on the contrary, ye are domineered 
 
 NOTES. 
 
 9 * The apostle seems here to allude to the custom of bringing those last 
 upon the theatre, who were to be destroyed by wild beasts. 
 
 10 + So he uses the word weakness, often, in his epistles to the corinthians, 
 applied to himself; vid. 2 Cor, xii, 10, 
 
108 I. CORINTHIANS. CHAP. Ivy 
 
 TEXT. 
 
 15 For, though you have ten thousand instructors in Christ, yet 
 
 have ye not many fathers: for, in Christ Jesus, I have begotten 
 you, through the gospel. 
 
 16 Wherefore I beseech you, be ye followers of me. 
 
 17-For this cause have I sent unto you Timotheus, who is my be- 
 loved son, and faithful in the Lord, who shall bring you into 
 
 remembrance of my ways, which be in Christ, as I teach every 
 where in every church. 
 
 18 Now some are puffed up, as though I would not come to you. 
 19 But I will come to you shortly, if the Lord will, and will know, 
 not the speech of them which are puffed up, but the power. 
 
 20 For the kingdom of God is not in word, but in power. 
 
 PARAPHRASE. 
 
 over, and fleeced by them*. I warn you, I say, as 
 15 your father: For how many teachers soever you 
 may have, you can have but one father; it was I, 
 that begot you in Christ, i. e. I converted you to 
 16 christianity. Wherefore I beseech you, be ye fol- 
 17 lowers of me +. To this ‘purpose I have sent my 
 beloved son Timothy to you, who may be relied 
 upon: he shall put you in mind, and inform you, 
 how I behave myself every-where in the ministry of 
 18 the gospel {. Some, indeed, are puffed up, and make 
 19 their boasts, as if I would not come to you. But I 
 intend, God willing, to come shortly ; and then will 
 make trial, not of the rhetoric, or talking of those 
 boasters, but of what miraculous power of the Holy 
 20 Ghost is inthem. For the doctrine and prevalency 
 of the gospel, the propagation and support of Christ’s 
 
 NOTES. 
 
 14 * Vid. 2 Cor xi. 20. St. Paul here, from ver. 8 to 17, by giving an ac- 
 count of his own carriage, gently rebukes them for following men of a different 
 character, and exhorts them to be followers of himself, 
 
 16 + This he presses again, chap. xi. 1. and it is not likely he would have 
 proposed himself, over and over again, to them, to be followed by them, had 
 the question and contest amongst them been only, whose name they should have 
 borne, his, or their new teacher’s, His proposing himself, therefore, thus to 
 be followed, must be understood, in direct opposition to the false apostle, who 
 misled them, and was not to be suffered to have any credit, or followers, 
 amongst them, 
 
 ° 17 | This he does to show, that what he taught them, and pressed them to, 
 was not in a pique against his opposer, but to convince them, that all he did, 
 at Corinth, was the very same, and no other, than what he did every where, as 
 a faithful steward and minister of the gospel. .: 
 
CHAP. IV. I. CORINTHIANS, 109 
 ay PARAPHRASE. iad 
 
 kingdom, by the conversion and establishment of 
 believers, does not consist in talking, nor in the 
 _ fluency of a glib tongue, and a fine discourse, but 
 in the miraculous operations of the Holy Ghost. 
 
 SECT. I. N° 6. 
 
 CHAP. IV, 21.——VI. 20. 
 
 CONTENTS. 
 
 ANOTHER means, which St. Paul makes use of, to 
 bring off the corinthians from their false apostle, and to 
 stop their veneration of him, and their glorying in him, 
 is by representing to them the fault and disorder, which 
 was committed in that church, by not judging and ex- 
 pelling the fornicator ; which neglect, as may be guessed, 
 was owing to that faction. 
 
 1. Because it is natural for a faction to support and 
 protect an offender, that is of their side. 
 
 2. From the great fear St. Paul was in, whether they 
 would obey him, in censuring the offender, as appears 
 by the second epistle; which he could not fear, but 
 from the opposite faction ; they, who had preserved their 
 respect to him, being sure to follow his orders. 
 
 3. From what he says, ch. iv. 16, after he had told 
 them, ver. 6, of that chapter, that they should not be 
 puffed up, for any other, against him, (for so the whole 
 scope of his discourse here imports,) he beseeches them 
 to be his followers, i.e. leaving their other guides, to 
 follow him, in punishing the offender. For that we 
 may conclude, from his immediately insisting on it so 
 earnestly, he had in his view, when he beseeches them 
 to be followers of him, and consequently that they might 
 join with him, and take him for their leader, ch. v. 3, 4, 
 he makes himself, by his spirit, as his proxy, the presi- 
 
110 I. CORINTHIANS. CHAP. IVs 
 
 dent of their assembly, to be convened for the punishing 
 that criminal. 
 
 4, It may further be suspected, from what St. Paul 
 says, ch. vi. 1, that the opposite party, to stop the church- 
 censure, pretended that this was a matter to be judged 
 by the civil magistrate : nay, possibly, from what is said, 
 ver. 6, of that chapter, it may be gathered, that they 
 had got it brought before the heathen judge; or at 
 least from ver. 12, that they pleaded, that what he had 
 done was lawful, and might be justified before the ma- 
 gistrate. For the judging spoken of, chap. vi. must be 
 understood to relate to the same matter it does, chap. v. 
 it being a continuation of the same discourse and argu- 
 ment: as is easy to be observed by any one, who will 
 read it without regarding the divisions into chapters 
 and verses, whereby ordinary people (not to say others) 
 are often disturbed in. reading the holy scripture, and 
 hindered from observing the true sense and coherence 
 of it. The whole 6th chapter is spent in prosecuting the 
 business of the fornicator, begun in the 5th. That this 
 is so, is evident from the latter end, as well as beginning 
 of the 6th chapter. And therefore, what St. Paul says 
 of lawful, chap. vi. 12, may, without any violence, be 
 supposed to be said, in answer to some, who might have 
 alleged in favour of the fornicator, that what he had 
 done was lawful, and might be justified by the laws of 
 the country, which he was under: why else should St. 
 Paul subjoin so many arguments (wherewith he con- 
 cludes this 6th chapter, and this subject) to prove the 
 fornication, in question, to be by the law of the gospel, 
 a great sin, and consequently fit for a christian church 
 to censure, in one of its members, however it might 
 pass for lawful, in the esteem, and by the laws of gentiles? 
 
 There is one objection, which, at first sight, seems to 
 be a strong argument against this supposition ; that the 
 fornication, here spoken of, was held lawful by the gen- 
 tiles of Corinth, and that, possibly, this very case had 
 been brought before the magistrate there, and not con- 
 demned. The objection seems to lie in these words, 
 ch. v. 1, “ There is fornication heard of amongst you, 
 * and such fornication, as is not heard of amongst the 
 
CHAP. IV: L CORINTHIANS. th 
 
 « gentiles, that one should have his father’s wife.” But 
 yet I conceive the words, duly considered, have nothing 
 in them contrary to my supposition. 
 
 _ To clear this, I take the liberty to say, it cannot be 
 thought that this man had his father’s wife; whilst, by 
 the laws of the place, she actually was his father’s wife ; 
 for then it had been posyeio and adultery, and so the 
 apostle would have called it, which was a crime in 
 Greece; nor could it be tolerated in any civil society, 
 that one man should have the use of a woman, whilst 
 she was another man’s wife, i.e. another man’s right 
 and possession. 
 
 The case, therefore, here seems to be this; the wo- 
 man had parted from her husband; which it is plain, 
 from chap. vii. 10, 11, 13, at Corinth, women could do. 
 For if, by the law of that country, a woman could not 
 divorce herself from her husband, the apostle had there, 
 in vain, bid her not leave her husband. 
 
 But, however known and allowed a practice it might 
 be, amongst the corinthians, for a woman to part from 
 her husband ; yet this was the first time it was ever 
 known that her husband’s own son should marry her. 
 This is that, which the apostle takes notice of in these 
 words, “ Such a fornication, as is not named amongst 
 “ the gentiles.” Such a fornication this was, so little 
 known in practice amongst them, that it was not so — 
 much as heard, named, or spoken of, by any of them. 
 But, whether they held it unlawful, that a woman, so 
 separated, should marry her husband’s son, when she 
 was looked upon to be at liberty from her former 
 husband, and free to marry whom she pleased; that 
 the apostle says not. This, “indeed, he declares, that, 
 by the law of Christ, a woman’s leavin her husband, 
 and marrying another, is unlawful, ch. vii. 11, and this 
 woman’s marrying her husband’s son, he declares, ch.v.1, 
 (the place before us,) to be fornication, a peculiar sort of 
 fornication; whatever the corinthians, or their law, might 
 determine in the case: and, therefore, a christian church 
 might and ought to have censured it, within themselves, 
 it being an offence against the rule of the gospel ; which 
 is the law of their society : and they might, and should, 
 
112 I, CORINTHIANS. CHAP. IV. 
 have expelled this fornicator, out of their society, for not’ 
 submitting to the laws of it; notwithstanding that the 
 civil laws of the country, and the judgment of the hea- 
 then magistrate, might acquit him. Suitably hereunto, 
 it is very remarkable, that the arguments, that St. Paul 
 uses, in the close of this discourse, chap. vi. 13—20, to 
 prove fornication unlawful, are all drawn solely from the 
 christian institution, ver.9. ‘That our bodies are made 
 for the Lord, ver. 13. That our bodies are members of 
 Christ, ver. 15. That our bodies are the temples of the 
 Holy Ghost, ver.19. That we are not our own, but 
 bought with a price, ver. 20. All which arguments 
 concern christians only; and there is not, in all this dis- 
 course against fornication, one word to declare it to be 
 unlawful, by the law of nature, to mankind in general. 
 That was altogether needless, and beside the apostle’s 
 purpose here, where he was teaching and exhorting 
 christians what they were to do, as christians, within 
 their own society, by the law of Christ, which was to be 
 their rule, and was sufficient to oblige them, whatever 
 other laws the rest of mankind observed, or were under. 
 Those he professes, ch. v. 12,13, not to meddle with, 
 nor to judge: for, having no authority amongst them, 
 he leaves them to the judgment of God, under whose 
 government they are. 
 
 These considerations afford ground to conjecture, that 
 the faction, which opposed St. Paul, had hindered the 
 church of Corinth from censuring the fornicator, and 
 that St. Paul showing them their miscarriage herein, 
 aims thereby to lessen the credit of their leader, by 
 whose influence they were drawn into it. For, as soon 
 as they had unanimously shown their obedience to St. 
 Paul, in this matter, we see his severity ceases, and he 
 is all softness and gentleness to the offender, 2 Cor. ii. 
 5—8. And he tells them in express words, ver. 9, that 
 his end, in writing to them of it, was to try their obe- 
 dience: to which let me add, that this supposition, 
 though it had not all the evidence for it, which it has, 
 yet being suited to St. Paul’s principal design in this 
 epistle, and helping us the better to understand these 
 two chapters, may deserve to be mentioned. 
 
CHAP. V. J. CORINTHIANS. 113 
 
 TEXT. 
 
 21 What will ye? shall I come unto you, with a rod, or in love, 
 and in the spirit of meekness ? 
 
 V.1 Itis reported commonly, that there is fornication among you, 
 and such fornication, as is not so much as named amongst the 
 gentiles, that one should have his father’s wife. 
 
 2 And ye are puffed up, and have not rather mourned, that he 
 that hath done this deed, might be taken away from among 
 ou. 
 3 For I verily, as absent in body, but present in spirit, have judged 
 already, as though I were present, concerning him, that hath se 
 done this deed. 
 
 PARAPHRASE. 
 
 21 I purposed to. come unto you: But what would ye 
 have me do? Shall-I come to you, with a rod, to 
 chastise you? Or with kindness, and a peaceable dis- 
 
 1 position of mind *? In short, it is commonly reported, 
 that there is fornication } among you, and such for- 
 nication, as is not known{ ordinarily among the 
 
 2 heathen, that one should have his father’s wife. And 
 yet ye remain puffed up, though it would better have, 
 become you to have been dejected, for this scanda- 
 lous fact amongst you; and in a mournful sense of 
 of it, to have removed the offender out of the church. 
 
 3 For I truly, though absent in body, yet as present 
 
 NOTES. 
 
 21 * He that shall carefully read 2 Cor. i. 20.—ii. 11, will easily perceive 
 that this last verse here, of this 4th chapter, is an introduction to the severe act 
 of discipline, which St. Paul was going to exercise amongst them, though 
 absent, as if he had been present. And, therefore, this verse ought not to 
 have been separated from the followieg chapter, as if it belonged not to that 
 discourse. 
 
 1 + Vid. chap.iv. 8,10. The writers of the New Testament seem to use 
 the Greek word qopyeia, which we translate, fornication, in the same sense 
 thatthe Hebrews used 1))1, which we also translate, fornication; though it be 
 certain, both these words, in sacred scripture, have a larger sense than the 
 word, fornication, has in our language; for M)3), amongst the Hebrews, signi- 
 fied, ‘* Turpitudinem,” or‘ Rem turpem,” uncleanness, or any flagitious 
 scandalous crime, but more especially, the uncleanness of unlawful copulation 
 and idolatry ; and not precisely fornication, in our sense of the word, i, e. the 
 unlawful mixture of an unmarried couple. 
 
 £ [Not known] That the marrying of a son-in-law, and a mother-in-law, 
 was not prohibited by the laws of the Roman empire, may be seen in Tully; 
 but yet it was looked on, as so scandalous and infamous, that it never had any 
 countenance from practice. His words in his oration pro Cluentio, § 4, are 
 so agreeable to the present case, that it may not be amiss to set them down: 
 ‘¢ Nubit genero socrus, nullis auspiciis, nu!lis auctoripus. O scelus incredibile, 
 “ et preter hanc unam, in omni vita inauditum!” 
 
 il 
 
114 I. CORINTHIANS. CHAP. V. 
 
 TEXT. 
 
 4 In the name of our Lord Jesus Christ, when ye are gathered 
 together, and my spirit, with the power of our Lord Jesus 
 Christ, 
 
 5 To deliver such an one unto satan, for the destruction of the flesh, 
 that the spirit may be saved in the day of the Lord Jesus. 
 
 6 Your glorying is not good: know ye not that a little Jeaven lea- 
 veneth the whole lump ? 
 
 7 Purge out, therefore, the old leaven, that ye may be a new lump, 
 as ye are uuleavened. For even Christ, our passover, is sacrificed 
 for us. 
 
 8 Therefore, let us keep the feast, not with old leaven, neither with 
 
 PARAPHRASE. 
 in spirit, have thus already judged, as if I were per- 
 sonally with you, him that committed this fact; 
 4 When in the name of the Lord Jesus, ye are assem- 
 bled, and my spirit, i.e. my vote, as if I were pre- 
 sent, making one, by the power of the Lord Jesus 
 5 Christ, Deliver the offender up to satan, that, being 
 put thus into the hands and power of the devil, his 
 body may be afflicted, and brought down, that his soul 
 may be saved, when the Lord Jesus comes to judge 
 6 the world. Your glorying *, as you do, in a leader, 
 who drew you into this scandalous indulgence in this 
 case, is a fault in you: ye that are knowing, know 
 you not that a little leaven leaveneth the wholet lump? 
 7 Therefore, laying by that deference and veneration ye 
 had for those leaders you gloried in, turn out from: 
 among you that fornicator, that the church may re- 
 ceive no taint from him, that you may be a pure, new 
 lump, or society, free from such a dangerous mixture, 
 which may corrupt you. For Christ, our passover, is 
 8 slain for us. ‘Therefore let us, in commemoration of 
 his death, and our deliverance by him, be a holy 
 
 NOTES, 
 
 6 * Glorying is all along, in the beginning of this epistle, spoken of the 
 preference they gave to their new leader, in opposition to St. Paul. 
 
 + If their leader had not been guilty of this miscarriage, ithad been ont of 
 St. Paul’s way here to have reproved them, for their glorying in him, But 
 St. Paul is a close writer, and uses not to mention things, where they are im- 
 pertinent to his subject. 
 
 {| What reason he had to say this, vid. Cor. xii. 21—** Grex totus in a 
 *¢ Unius scabie cadit, et porrigine porci.” 
 
CHAP. VI. I, CORINTHIANS. 115 
 
 TEXT. 
 
 the leaven of malice and wickedness; but with the unleavened 
 
 bread of sincerity and truth. 
 9 I wrote unto you, in an epistle, not to company with fornica- 
 
 tors. 
 
 10 Yet not altogether with the fornicators of this world, or with the | 
 covetous, or extortioners, or with idolaters: for then must ye 
 needs go out of the world. 
 
 11 But now I have written unto you, not to keep company, if any 
 man that is called a brother, be a fornicator, or covetous, or an 
 idolater, or a railer, or a drunkard, or an extortioner, with 
 such an one, no not to eat. 
 
 12 For what have I to do to judge them also that are without? do 
 not ye judge them that are within ? 
 
 13 But them that are without God judgeth. Therefore put away 
 from among yourselves that wicked person. . 
 
 VI. 1 Dare any of you, having a matter against another, go to law 
 before the unjust, and not before the saints ? 
 
 PARAPHRASE. 
 
 9 people to him*. I wrote to you before, that you 
 10 should not keep company with fornicators. You 
 are not to understand by it, as if I meant, that you 
 are to avoid all unconverted heathens, that are forni- 
 cators, or covetous, or rapacious, or idolaters, for, 
 
 11 then, you must go out of the world. But that 
 which I now write unto you, is, that you should not 
 keep company, no, nor eat, with a christian by pro- 
 fession, who is lascivious, covetous, idolatrous, a 
 
 12 railer, drunkard, or rapacious. For what have I to 
 do to judge those, who are out of the church? Have 
 
 ye not a power to judge those, who are members of 
 
 13 your church ? But, as for those who are out of the 
 church, leave them to God; to judge them belongs 
 
 to him. Therefore do ye what is your part, remove 
 
 - that wicked one, the fornicator, out of the church. 
 
 1 Dare any of you, having a controversy with another, 
 bring it before anheathen judge, to be tried, and not 
 
 NOTE. 
 
 7 and 8 * In these two verses he alludes to the jews cleansing their houses, 
 at the feast of the passover, from all leaven, the symbol of corruption and 
 wickedness. 
 
 12 
 
116 J.. CORINTHIANS... . CHAP. ‘VI. 
 
 TEXT. 
 
 2 Do yenot know that the saints shall judge the world? and, if the 
 
 ' world shall be judged by you, ye are unworthy to judge the 
 smallest matters ? 
 
 3 Know ye not that we shall judge angels ? how much more things 
 that pertain to this life ? 
 
 4 If then ye have judgments of things pertaining to this life, set 
 them to judge, who are least esteemed in the church. 
 
 5 I speak to your shame. Is it so, that there is not a wise man 
 amongst you? no, not one, that shall be able to judge between 
 his brethren ? 
 
 6 But brother goeth to law with brother, and that before the unbe- 
 lievers, 
 
 PARAPHRASE, 
 
 2 let it be decided by christians *? Know ye not that 
 christians shall judge the world? And if the world 
 shall be judged by you, are ye unworthy to judge 
 
 3 ordinary small matters? Know ye not, that we, 
 christians, have power over evil spirits? how much 
 more over the little things relating to this animal 
 
 4 life? If, then, ye have at any time controversies 
 
 -amongst you, concerning things pertaining to this 
 life, let the parties contending choose arbitrators + in 
 
 5 the church, i. e. out of church-members. Is there not 
 among you, I speak it to your shame, who stand so 
 much upon your wisdom, onet wise man, whom ye can 
 think able enough to refer your controversies to ? 
 
 6 But one christian goeth to law with another, and 
 that before the unbelievers, in the heathen courts 
 
 NOTES. 
 
 1 * “Ayer, saints, is put for christians: &:xo, unjust, for heathens. 
 
 4 + Eésbevnpéves, “ judices non authenticos.” Among the jews there was 
 ‘ consessus triumviralis, authenticus,” who had authority, and could hear and 
 determine causes, ‘‘ ex officio; ”’ there was another ‘‘ consessus triumviralis,” 
 which were chosen by the parties; these, though they were not authentic, yet 
 could judge and determine the causes referred tothem; these were those whom 
 St. Paul calls here, 2&sevnuéve,, ** judices non authenticos,” i.e. referees chosen 
 by the parties. Sce de Dieu. That St, Paul does not mean by efudesyueves, 
 «© those who are least esteemed,” as our English translation reads it, is plain 
 from the next verse, 
 
 5 }t S0Gds, “* wisemen.” If St. Paul uses this word, in the sense of the syna- 
 gogue, it signifies one ordained, or a rabbi, and so capacitated to be a judge ; 
 for such were called ‘* wise men.” If in the sense of the greek schools, then it 
 signifies a man of learning, study and parts: if it be taken in the latter sense, 
 it may seem to be some reflection on their pretending to wisdom. 
 
HAP. VI. IL CORINTHIANS. 117 
 
 TEXT. 
 
 7 Now, therefore, there is utterly a fault among you, because ye 
 go to law one with another: why do ye not rather take wrong? 
 why do ye not rather suffer yourselves to be defrauded ? 
 
 8 Nay, you do wrong and defraud, and that your brethren. 
 
 9 Know ye not, that the unrighteous shall not inherit the king- 
 dom of God? Be not deceived: neither fornicators, nor idola- 
 ters, ner adulterers, nor effeminate, nor abusers of themselves 
 with mankind, : ; 
 
 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor ex- 
 tortioners, shall inherit the kingdom of God. 
 
 11 And such were some of you: but ye are washed, but ye are 
 sanctified, but ye are justified in the name of the Lord Jesus, 
 and by the Spirit of our God. 
 
 PARAPHRASE. 
 
 7 of justice. Nay, verily, it is a failure and defect 
 in you, that you so far contest matters of right, one 
 with another, as to bring them to trial, or judgment: 
 
 8 why do ye not rather suffer loss and wrong? But it 
 is plain, by the man’s having his father’s wife, that 
 ye are guilty of doing wrong*, one to another, and 
 stick not to do injustice, even to your christian 
 
 9 brethren. Know ye not, that the transgressors of 
 the law of Christ shall not inherit the kingdom of 
 of God? Deceive not yourselves, neither fornicators, 
 nor idolaters, nor adulterers, nor effeminate, nor 
 
 10 abusers of themselves with mankind, Nor thieves, 
 nor covetous, nor drunkards, nor revilers, nor ex- 
 11 tortioners, shall inherit the kingdom of God. And 
 such were some of you: but your past sins are 
 washed away, and forgiven you, upon your receiving 
 
 NOTES. 
 
 8 * That the wrong, here spoken of, was the fornicator’s taking and keep 
 ing his father’s wife, the words of St. Paul, 2 Cor. vii. 12, instancing this very 
 wrong, are a suflicient evidence. And it is not wholly improbable, there had 
 been some hearing of this matter, before an heathen judge, or at least talked 
 of: which, if supposed, will give a great light to this whole passage, and several 
 othér in these chapters. For thus visibly runs St. Paul’s argument, chap. v. 
 12, 13, chap. vi. 1, 2, 3, &c. coherent and easy to be understood, if it stood 
 together as it should, and were not chopped ir pieces, by a division into two 
 chapters. Ye have a power to judge those, who are of your church; there- 
 fore put away from among you that fornicator: you do ill, to let it come be- 
 fore a heathen magistrate, Are you, who are to judge the world and angels, 
 not worthy to judge such a matter as this >. : 
 
118 I. CORINTHIANS. CHAP, VI. 
 
 TEXT. 
 
 12 All things are lawful unto me; but all things are not expedient: 
 all things are lawful for me; but I will not be brought under 
 the power of any. 
 
 13 Meats for the belly, and the belly for meats: but God shall de- 
 
 PARAPHRASE. 
 
 of the gospel by baptism: but ye are sanctified *, 
 i.e. ye are members of Christ’s church, which con- 
 sists of saints, and have made some advances in the 
 reformation of your livest+ by the doctrine of Christ, 
 confirmed to you by the extraordinary operations of 
 12 the Holy Ghost. But} supposing fornication were 
 in itself as lawful, as eating promiscuously all sorts 
 of meat, that are made for the belly, on purpose to 
 be eaten: yet I would not so far indulge either cus- 
 . tom, or my appetite, as to bring my body, thereby, 
 13 into any disadvantageous state of subjection. As in 
 eating and drinking, though meat be made purposely 
 for the belly, and the belly for the meat; yet, be- 
 cause it may not be expedient { for me, I will not, 
 
 NOTES. 
 
 11 * ‘Hy:dobnre, * sanctified,” i.e, have remission of your sins, so sanctified 
 signifies, Heb. x. 10, and 18, compared. He that would perfectly comprehend, 
 and be satisfied in the meaning of this place, let him read Heb. ix. 10, par- 
 ticularly ix. 13—23. 
 
 + ‘Ed:xauw9ny72, “ ye are become just,” i, e. are reformed in your lives. See 
 it used, Rev. xxii. 11. 
 
 12 ¢ St: Paul having, upon occasion of injustice amongst them, particularly 
 in the matter of the fornicator, warned them against that and other sins, that 
 exclude men from salvation, he here re-assumes his former argument, about for- 
 nication; and, by his reasoning here, it looks as if same among them had 
 pleaded, that fornication was lawful. To which he answers, that, granting it 
 be so, yet the lawfulness of all wholesome food reaches not the case of forni- 
 cation, and shows by several instances, (as particularly the degrading the body, 
 and making what, in a christian, is the member of Christ, the member of an 
 harlot,) that fornication, upon several accounts, might be so unsuitable to the 
 state of a christian man, that a christian society might have reason to animad- 
 vert upon a fornicator, though fornication might pass for an indifferent action 
 in another man. 
 
 13 § ‘© Expedient, and brought under power,” in this verse, seems to refer 
 to the two parts of the following verse: the first of them to eating, in the first 
 part of the 13th verse, and the latter of them to fornication, in the latter part 
 of the 13th verse. To make this more intelligible, it may be fit to remark, 
 that St. Paul seems here to obviate such a sort of reasoning as this, in behalf of 
 the fornicator; ‘* All sorts of meats are lawful to christians, who are set free 
 ‘© from the law of Moses; and why are they not so, in regard of women, who 
 ‘¢ are at their own disposals?” To which St. Paul replies, “ Though my belly 
 
CHAP. VI. I. CORINTHIANS. | 119 
 
 TEXT. 
 
 stroy both it and them. Now the body is not for fornication, 
 but for the Lord; and the Lord for the body. 
 
 PARAPHRASE. 
 
 in so evidently a lawful thing as that, go to the ut- 
 most bounds of my liberty; though there be no dan- 
 ger, that I should thereby bring any lasting damage 
 upon my belly, since God will speedily put an end 
 both to belly and food. But the case of the body in 
 reference to women, is far different from that of the 
 belly, in reference to meat. For the body is not 
 made to be joined to a woman *, much less to be 
 joined to an harlot in fornication, as the belly is 
 made for meat, and then to be put an end to, when 
 that use ceases. But the body is for a much nobler 
 purpose, and shall subsist, when the belly and food 
 
 NOTES, 
 
 was made only for eating, and all sorts of meat were made to be eaten, and 
 so are lawful for me, yet I will abstain from what is lawful, if it be not con- 
 venient fur me, though my belly will be certain to receive no prejudice by 
 it, which will affect it in the other world; since God will there put an end 
 * to the belly, and all use of food. But, as to the body of a christian, the 
 case is quite otherwise ; that was not made for the enjoyment of women, but 
 ‘© fora much nobler end, to be a member of Christ's body; and so shall last 
 for ever, and not be destroyed, as the belly shall be. Therefore, supposing 
 fornication to be lawful in itself, I will not so debase and subject my body, 
 and do it that prejudice, as to take that, which is a member of Christ, and 
 make it the member of an harlot; this ought to be had in detestation by all 
 “ christians,” The context is so plain in the case, that interpreters allow St. 
 Paul to discourse here, upon a supposition of the lawfulness of fornication. 
 Nor will it appear at ali strange, that he does so, if we consider the argument 
 he isupon. He is here convincing the corinthians, that though fornication 
 were to them an indifferent thing, and were not condemned in their country, 
 more than eating any sort of meat; yet there might be reasons why a christian 
 society might punish it, in their own members, by church censures, and expul- 
 sion of the guilty. Conformably hereunto we see, in what follows here, that 
 all the arguments used by St. Paul, against fornication, are brought from the 
 incongruity it hath with the state of a christian, as a christian; hut nothing is 
 said against it as a fault ina man, as a man; no plea used, that it isa sin, in all 
 men, by the law of nature, A christian society, without entering into that in- 
 quiry, or going so far as that, had rezson to condemn and ceusure it, as not 
 comporting with the dignity and principles of that religion, which was the 
 foundation of their society. 
 
 * “ Woman.” I have put in this, to make the apostle’s sense understood 
 the easier. For he arguing here, as he does, upon the supposition, that forni- 
 cation is in itself lawful; fornication, in these words, must mean the supposed, 
 lawfal enjoyment of a woman; otherwise it will not answer the foregoing in- 
 stance, of the belly and eating. 
 
 . 
 . 
 
120 I. CORINTHIANS. CHAP, VI. 
 
 TEXT. 
 
 14 And God hath both raised up the Lord, and will also raise up 
 us, by his own power. 
 
 15 Know ye not, that your bodies are the members of Christ? 
 Shall I'then take the members of Christ, and make them the 
 members of an harlot? God forbid. 
 
 16 What, know ye not, that he, which is joined to an harlot, is one 
 body? For two (saith he) shall be one flesh, 
 
 PARAPHRASE. 
 
 shall be destroyed. The body is for our Lord 
 Christ, to be a member of him, as our Lord Christ 
 has taken a body*, that he might partake of our 
 14 nature, and be our head. So that, as God has al- 
 ready raised him up, and given him all power, so 
 he will raise us up likewise, who are his members, 
 to the partaking} in the nature of his glorious body, 
 15 and the power he is vested with in it. Know ye 
 not, ye who are so knowing, that our bodies are the 
 members of Christ? Will ye, then, take the mem- 
 bers of Christ, and make them the members of 
 16 an harlot? What! know ye not, that he who is 
 joined to an harlot is one body with her? For two, 
 
 NOTES. 
 
 * “ And the Lord for the body ;”’ see Heb. ii. 5—18. 
 
 14 + Aid ris duvduews avis. “ To his power.” The context and design of 
 St. Paul in this place strongly incline one to take & here to signify, as it does 
 2 Pet.i.3, to, and not, by. St. Paul is here making out to the corinthian 
 converts, that they have a power to judge. He tells them, that they shall judge 
 the world, ver. 2, and that they shall judge angels, much more than things of 
 this life, ver. 3. And for their not judging he blames them, and tells them, 
 it is a lessening to them, not to exercise this power, ver. 7. And for ithe 
 gives a reason in this verse, viz. That Christ is raised up into the power of 
 God, and so shal! they be. Unless it be taken in this sense, this verse seems 
 to stand alone here. For what connexion has the mention of the resurrection, 
 in the ordinary sense of this verse, with what the apostle is saying here, but 
 raising us up with bodies to be members of his glorious body, and to partake 
 in his power, in judging the world? This adds a great henour and dignity to 
 our bodies, and is a reason why we should not debase them into the members 
 of an harlot. These words also give a reason of his saying, ‘* He would not 
 “ be brought under tae power of any thing,” ver. 12. viz. “ Shall J, whose 
 “* body isa member of Christ, and shall be raised to the power he has now in 
 “< heaven, suifer my body to be a member, and under the power of an harlot? 
 ** That I will never do, let fornication in itself be ever so lawful.” If this be 
 not the meaning of St. Paul nere, I desive to know to what purpose it is, that 
 he so expressly declares, that the belly and meat should be destroyed, and does 
 so manifestly put an opposition between the body and belly? ver. 13. 
 
CHAP, VI. I. CORINTHIANS. 121 
 
 TEXT. 
 
 17 But he, that is joined unto the Lord, is one spirit. 
 
 18 Flee fornication. Every sin that a man doth, is without the 
 body: but he that committeth fornication, sinneth against his 
 own body. 
 
 19 What! know ye not, that your body is the temple of the Holy 
 Ghost, which is in you, which ye have of God, and ye are not 
 your own? ; . 
 
 20 For ye are bought with a price; therefore, glorify God in your 
 body, and in your spirit, which are God’s. 
 
 PARAPHRASE. 
 
 17 saith God, shall be united into one flesh. But he, 
 who is joined to the Lord, is one with him, by that 
 one Spirit, that unites the members to the head, 
 which is a nearer and stricter union, whereby what 
 indignity is done to the one, equally affects the other. 
 
 18 Flee fornication : all other sins, that a man commits, 
 debase only the soul; but are in that respect, as if 
 they were done out of the body; the body is not 
 debased, suffers no loss of its dignity by them: but 
 he, who committeth fornication, simmeth against the 
 end, for which his body was made, degrading his 
 body from the dignity and honour it was designed 
 to; making that the member of an harlot, which 
 
 19 was made to be amember of Christ. What! know 
 ye not *, that your body is the temple of the Holy 
 Ghost, that is in you, which body you have from 
 God, and so it is not your own, to bestow on harlots ? 
 
 20 Besides, ye are bought with a price, viz. the precious 
 blood of Christ; and therefore, are not at your own 
 disposal: but are bound to glorify God with both 
 body and soul. For both body and soul are from 
 him, and are God’s. 
 
 NOTE. 
 
 19 * This question, *‘ Know ye not?” is repeated six times in this one chap 
 ter, which may seem to carry with it a just reproach to the corinthians, who had 
 got a new and better instructor than himself, in whom they so much gloried, 
 and may not unfitly be theught to set on his irony, ch. iv. 10, where he tells 
 them, they are wise. 
 
122 I. CORINTHIANS. CHAP. VII. 
 
 SECT. IIT. 
 
 CHAP. VII. 1—40. 
 
 CONTENTS. 
 
 THE chief business of the foregoing chapters, we have 
 seen to be the lessening the false apostle’s credit, and. the 
 extinguishing that faction. What follows is in answer 
 to some questions they had proposed to St. Paul. This 
 section contains conjugal matters, wherein he dissuades 
 from marriage those, who have the gift of continence. 
 But, marriage being appointed as a remedy against for- 
 nication, those, who cannot forbear, should marry, and 
 render to each other due benevolence. Next, he teaches 
 that converts ought not to forsake their unconverted 
 mates, insomuch as christianity changes nothing in men’s 
 civil estate, but leaves them under the same obligations 
 they were tied by before. And, last of all, he gives direc- 
 tions about marrying, or not marrying, their daughters. 
 
 TEXT. 
 
 1 Now concerning the things, whereof ye wrote unto me: it is 
 good for a man not to touch a woman. 
 
 2 Nevertheless, to avoid fornication, let every man have his own 
 wife, and let every woman have her own husband. 
 
 3 Let the husband render unto the wife due benevolence: and like- 
 wise, also, the wife unto the husband. 
 
 PARAPHRASE. 
 
 1 CONCERNING those things that ye have writ to me 
 about, I answer, it is most convenient not to have to 
 2 do with awoman. But because every one cannot for- 
 bear, therefore, they that cannot contain should, both 
 men and women, each have their own peculiar hus- 
 3 band and wife, to avoid fornication. And those that 
 are married, for the same reason, are to regulate 
 themselves by the disposition and exigency of their 
 respective mates; and, therefore, let the husband 
 
CHAP. VII. I. CORINTHIANS. 123 
 
 TEXT. 
 
 4 The wife hath not power of her own body, but the husband: and 
 likewise, also, the husband hath not power of his own body, but 
 the wife. 
 
 5 Defraud you not one the other, except it be with consent, for a 
 time, that ye may give yourselves to fasting and prayer: and come 
 together again, that Satan tempt you not for your incontinency. 
 
 6 But I speak this by permission, and not of commandment. 
 
 7 For I would that all men were, even as I myself: but every man 
 hath his proper gift of God, one after this manner, and another 
 after that. 
 
 PARAPHRASE. 
 
 render to the wife that benevolence *, which is her 
 due; and so, likewise, the wife to the husband, “ vice 
 4 © versi.” For the wife has not the power or domi- 
 nion over her own body, to refuse the husband, when 
 he desires ; but this power and right to her body is in 
 the husband. And, on the other side, the husband 
 has not the power and dominion over his own body, 
 to refuse his wife, when she shows an inclination ; but 
 this power and right to his body, when she has occa- 
 5 sion, is in the wifet. Do not, in this matter, be 
 wanting, one to another, unless it be by mutual con- 
 sent, for a short time, that you may wholly attend to 
 acts of devotion, when ye fast, upon some solemn oc- 
 casion: and when this time of solemn devotion is 
 over, return to your former freedom, and conjugal 
 society, lest the devil taking advantage of your in- 
 ability to contain, should tempt you to a violation of 
 6 your marriage-bed. As to marrying in general, [ wish 
 that you were all unmarried, as I am; but this I say 
 7 to you, by way of advice, not of command. Every 
 one has from God his own proper gift, some one way, 
 and some another, whereby he must govern himself. 
 
 NOTES. 
 
 3 * Evvoa, ‘ Benevolence,” signifies here that compJaisance and compli- 
 ance, which every married couple ought to have for each other, when either of 
 them shows an inclination to conjugal enjoyments. 
 
 A + The woman (who in all other rights is inferiour) has here the same power 
 given her over the man’s body, that the man has over her’s. The reason where- 
 of is plain; because if she had not her man, when she had need of him, as well 
 as the man his woman, when he had need of her, marriage would be no remedy 
 against fornication. 
 
124 I. CORINTHIANS. CHAP. VII. 
 
 TEXT. 
 
 8 I say, therefore, to the unmarried and widows, It is good for 
 them, if they abide, even as I. 
 
 9 Butif they cannot contain, let them marry: for it is better to 
 marry than to burn. 
 
 10 And unto the married I.command; yet not I, but the Lord ; let 
 not the wife depart from her husband : 
 
 11 But, and if she depart, let her remain unmatried, or be recon- 
 ciled to her husband: and let not the husband put away his 
 wife, 
 
 12 But to the rest speak I, not the Lord, If any brother hath a 
 wife, that believeth not, and she be pleased to dwell with him, 
 let him not put her away. 
 
 138 And the woman, which hath an husband, that believeth not, and 
 if he be pleased to dwell with her, let her not leave him. 
 
 14 For the unbelieving husband is sanctified by the wife, and the 
 unbelieving wife is sanctified by the husband: else were your 
 children unclean ; but now are they holy. 
 
 PARAPHRASE. 
 
 8 To the unmarried and widows, I say it as my opinion, 
 that it is best for them to remain unmarried, as I am. 
 
 9 But if they have not the gift of continency, let them 
 marry, for the inconveniences of marriage are to be 
 
 10 preferred to the flames of lust. But to the married, 
 I say not by way of counsel from myself, but of 
 command from the Lord, that a woman should not 
 
 11 leave her husband: But, if she has separated herself 
 from him, let her return, and be reconciled to him 
 again; or, at least, let ler remain unmarried : and 
 
 12 let not the husband put away his wife. But, as to 
 others, it is my advice, not a commandment from the 
 Lord, That, if a christian man hath an heathen wife, 
 that is content to live with him, let him not break 
 company with her, and dissolve the marriage. 
 
 13 And, if a christian woman hath an heathen husband, 
 that is content to live with her, let her not break 
 
 14 company with him*, and dissolve the marriage. You 
 need have no scruple concerning this matter, for 
 
 NOTE. 
 
 12 and 13 * ’Aguérw, the greek word in the original, signifying “* putaway,” 
 being directed here, in these two verses, both to the man and the woman, seems 
 to intimate the same power, and the same act of dismissing in both; and, there- 
 fore, ought in both places to be translated alike. 
 
CHAP. VII. I. CORINTHIANS. 125 
 
 TEXT. 
 
 15 But if the unbelieving depart, let him depart. A brother or a 
 sister is not under bondage in such cases: but God hath called 
 us to peace. 
 
 16 For what knowest thou, O wife, whether thou shalt save thy 
 husband ? or how knowest thou, O man, whether thou shalt save 
 thy wife ? 
 
 17 But, as God hath distributed to every man, as the Lord hath 
 called every one, so let him walk: and so ordain J, in all 
 churches, 
 
 PARAPHRASE. 
 
 the heathen husband or wife, in respect of con- 
 jugal duty, can be no more refused, than if they 
 were christian. Jor in this case, the unbelieving 
 husband is sanctified, * or made a christian, as to his 
 issue, in his wife, and the wife sanctified in her 
 husband. If it were not so, the children of such 
 parents would be unclean, * i. e. in the state of 
 heathens, but now are they holy, * i.e. born mem- 
 15 bers of the christian church. But if the unbelieving 
 party will separate, let them separate. A christian 
 man, or woman, is not enslaved in such a case: 
 only it is to be remembered, that it is incumbent on 
 us, whom God, in the gospel, has called to be chris- 
 tians, to live peaceably with all men, as much as in 
 us lieth ; and, therefore, the christian husband, or 
 wife, is not to make a breach in the family, by 
 leaving the unbelieving party, who is content to stay. 
 16 For what knowest thou, O woman, but thou mayest 
 be the means of converting, and so saving thy unbe- 
 lieving husband, if thou continuest peaceably as a 
 loving wife, with him? or what knowest thou, O 
 man, but, after the same manner, thou mayest save 
 17 thy wife? On this occasion, let me give you this 
 general rule: whatever condition God has allotted 
 
 NOTE, 
 
 14 * ‘Hywsa, “sanctified, gym, holy, and dxabaple, unclean,’ are used 
 here by the apostle, in the jewish sense. The jews called all that were jews 
 holy,and all others they called unclean. Thus, ‘‘ proles genita extra sanctita- 
 ** tem,” was a child begot by parents, whilst they were yet heathens; “ genita 
 ‘« intra sanctitatem,” was a child begot by parents, after they were proselytes. 
 This way of speaking St. Paul transfers from the jewisb into the christian 
 church, calling all, that are of the christian church, saints, or wet 5 by which 
 reason, all that were out of it, were unclean, See note, chap. i. 2 
 
 39 
 
126 I. CORINTHIANS. CHAP. VII. 
 
 TEXT. 
 
 18 Is any man called, being circumcised ? let him not become un- 
 circumcised : is any called, in uncircumcision ? let him not be- 
 come circumcised. 
 
 19 Circumcisien is nothing, and uncircumcision is nothing, but the 
 keeping of the commandments of God. 
 
 20 Let every man abide in the same calling, wherein he was 
 called. 
 
 21 Art thou called, being a servant? Care not for it; but, if thou 
 mayest be made free, use it rather. ; 
 
 PARAPHRASE. 
 
 to any of you, let him continue and go on con- 
 tentedly in the same * state, wherein he was called ; 
 not looking on himself as set free from it by his con- 
 version to christianity. And this is no more, than 
 18 what I order in all the churches. For example, 
 Was any one converted to christianity, being cir- 
 cumcised ? Let him-not become uncircumcised : was 
 19 any one called, being uncircumcised ? Let him not 
 be circumcised. Circumsion or uncircumcision are 
 nothing in the sight of God, but that which he has 
 20 a regard to, is in obedience to his commands. Chris- 
 tianity gives not any one any new privilege to change 
 the state, or put off the obligations of civil life, 
 21 which he was in before. + Wert thou called, being 
 
 NOTES. 
 
 17 * ‘Q¢ signifies here, not the manner of his calling, but of the state and 
 condition of life he was in when called; and therefore ¢rws, must signify the 
 same too, as the next verse shows. 
 
 20 + Mots, ‘© Let him abide.” It is plain, from what immediately follows, 
 that this is not an absolute command; but only signifies, that a man should not 
 think himself discharged, by the privilege of his christian state, and the fran- 
 chises of the kingdom of Christ, which he was entered into, from any ties or 
 obligations he was in, as a member of the ciyil society. And, therefore, for the 
 settling a true notion thereof, in the mind of the reader, it has been thought 
 conyenient to give that, which is the apostle’s sense, to ver. 17, 20, and 24, of 
 this chapter, in words somewhat different from the apostle’s. The thinking 
 themselves freed by christianity, from the ties of civil society and government, 
 was a fault it seems, that those christians were very apt to run into. For St. 
 Paul, for the preventing their thoughts of any change, of any thing, of their 
 civil state, upon their embracing christianity, thinks it necessary to warn them 
 against it three times, in the compass of seven verses ; and that, in the form of 
 a direct command, not to change their condition, or state of life. Whereby he 
 intends, that they should not change upon a presumption that christianity gave 
 them a new, or peculiar liberty so to do. For, notwithstanding the apostle’s 
 positively bidding them remain in the same condition, in which they were at 
 
CHAP. VII. I. CORINTHIANS. 127 
 
 TEXT. 
 
 22 For he that is called in the Lord, being a servant, is the Lord’s 
 free-man : likewise also he, that is called being free, is Christ’s 
 servant. 
 
 23 Ye are bought with a price; be not ye the servants of men. 
 
 24 Brethren, let every man, wherein he is called, therein abide 
 with God. 
 
 25 Now, concerning virgins, I have no commandment of the Lord, 
 
 yet I give my judgment, as one that hath obtained mercy of the 
 Lord to be faithful. 
 
 PARAPHRASE. 
 
 a slave? Think thyself not the less a Aneel ce for 
 eine a slave; but yet prefer freedom to slavery, if 
 
 22 thou canst obtain it. For he that is converted to 
 christianity, being a bond-man, is Christ’s freed- 
 man. * And he that is converted, being a free-man, 
 
 is Christ’s bondman, under his command and domi- 
 
 23 nion. Ye are bought with a price, + and so belong 
 _ to Christ ; be not, if you can avoid it, slaves to any 
 24 body. In whatsoever state a man is called, in the 
 same he is to remain, notwithstanding any privi- 
 leges of the gospel, which gives him no dispensation, 
 
 or exemption, from any obligation he was in before, 
 
 25 to the laws of his country. Now-concering virgins { 
 I have no express command from Christ to give you : 
 
 NOTES. 
 
 their conversion ; yet it is certain, it was lawful for them, as well as others, to 
 change, where it was lawful for them to change, without being christians. 
 
 22 * "Azedcvfepoc, in Latin, ‘‘ libertus,”’ signifies not simply a freeman, but 
 one who having been a slave, has had his freedom given him by his master. 
 
 23 + Slaves were bought and sold in the market, as cattle are ; and so, by the 
 price paid, there was a property acquired in them. This, therefore, here is a 
 reason for what he advised, ver. 21, that they should not be slaves to men, be- 
 cause Christ had paid a price for them, and they belonged tohim, The slavery 
 he speaks of is civil slavery, which he makes use of here, to convince the corin- 
 thians, that the civil ties of marriage were not dissolved by a man’s becoming a 
 christian, since slavery itself was not; and, in general, in the next verse, he tells 
 them, that nothing in any man’s civil estate, or rights, is altered by his becom- 
 ing a christian, 
 
 25 + By virgins, it is plain St. Paul/here means those of both sexes, who are 
 in acelibate state. Itis probable he had formerly dissuaded them from marriage, , 
 in the present state cf the church, This, it seems, they were uneasy under, ver. 
 28 and 35, and therefore, sent some questions to St. Paul about it, and parti- 
 cularly, What, then, should men do with their daughters? Upon which occa- 
 sion, ver, 25—37, he gives directions to the unmarried, about their marrying, 
 or not marrying ; and in the close, ver, 38, answers to the parents, about marry- 
 ing theirdaughters: and then, ver. 39 and 40, he speaks of widows. 
 
128 I. CORINTHIANS. CHAP. VII. 
 
 TEXT. 
 
 26 I suppose, therefore, that this is good for the ptesent distress ; 
 I say, that it is good for a man so to be. 
 
 27 Art thou bound unto a wife? Seek not to be loosed. Art thou 
 loosed from a wife? Seek not a wife. 
 
 28 But and if thou marry, thou hast not sinned; and if a virgin 
 marry, she hath not sinned ; nevertheless, such shall have trouble 
 in the flesh ; but I spare you. 
 
 29 But this I say, brethren, the time is short. It remaineth, that 
 both they that have wives, be as though they had none; 
 
 30 And they that weep, as though they wept not; and they that 
 rejoice, as though they rejoiced not ; and they that buy, as 
 though they possessed not. 
 
 PARAPHRASE. 
 
 but I tell you my opinion, as one whom the Lord 
 has been graciously pleased to make credible, * and 
 26 so you may trust and rely on, in this matter. I tell 
 you, therefore, that I judge a single life to be con- 
 venient, because of the present straits of the church; 
 27 and that it is best for a man to be unmarried. Art 
 thou in the bonds of wedlock ? Seek not to be loosed : 
 28 art thou loosed from a wife? Seek not a wife. But 
 if thou marriest, thou sinnest not; or, if a virgin 
 marry, she sins not : but those that are married, shall 
 have worldly troubles ; but I spare you by not repre- 
 senting to you how little enjoyment christians are like 
 to have from a married life, in the present state of 
 things, and so I leave you the liberty of marrying. 
 29 But give me leave to tell you, that the time for enjoy- 
 ing husbands and wives is but short. + But be that 
 as it will, this is certain, that those who have wives, 
 should be, as if they had them not, and not set their 
 30 hearts upon them: And they that weep, as if they 
 wept not; and they that rejoice, as if they rejoiced 
 not ; and they that buy, as if they possessed not : all 
 these things should be done with resignation and a 
 
 NOTES. 
 
 * In this sense he uses wists av9owmos, and awisds Adyoc, 2 Tim, ii. 2. 
 29 + Said, possibly, out of a prophetical foresight of the approaching per- 
 secution under Nero. 
 
CHAP. VII. I. CORINTHIANS. 129 
 
 TEXT. 
 
 31 And they that use this world, as not abusing it: for the fashion 
 of this world passeth away. 
 
 32 But I would have you without carefulness. He, that is unmar- 
 ried, careth for the things that belong to the Lord, how he may 
 please the Lord: 
 
 33 But he that is married, careth for the things that are of the 
 world, how he may please his wife. 
 
 54 There is difference also between a wife and a virgin: the un- 
 married woman careth for the things of the Lord, that she may 
 be holy, both in body and in spirit: but she that is married, 
 careth for the things of the world, how she may please her hus- 
 band. 
 
 35 And this I speak for your own profit, not that I may cast asnare 
 upon you, but for that which is comely, and that you may attend 
 upon the Lord without distraction. 
 
 PARAPHRASE. 
 
 31 christian indifferency. And those who use this world, 
 should use it without an over-relish of it*, without 
 giving themselves up to the enjoyment of it. For 
 the scene of things is always changing in this world, 
 
 32 and nothing can be relied on in itt. All the reason 
 why I dissuade you from marriage is, that I would 
 have you free from anxious cares. He that is un- 
 married, has time and liberty to mind things of 
 
 33 religion, how he may please the Lord: But he that 
 is married, is taken up with the cares of the world, 
 
 34 how he may please his wife. The like difference 
 there is, between a married woman and a maid; she 
 that is unmarried, has opportunity to mind the things 
 of religion, that she may be holy in mind and body ; 
 but the married woman is taken up with the cares 
 
 35 of the world, how to please her husband. This I 
 say to you, for your particular advantage, not to lay 
 any constraint upon you {, but to put you ina way, 
 wherein you may most suitably, and as best becomes 
 
 NOTES. 
 
 31 * Kalayeuiuevor does not here signify ‘* abusing,” in our English sense of 
 the word, but ** intently using.” 
 
 + All, from the beginning of ver. 28, to the end of this ver. 31, I think, may 
 be looked on, as a parenthesis, 
 35 + Bodyoc, which we translate, a snare, signifies a cord, which possibly the 
 apostle might, according to the language of the hebrew school, use here for 
 binding ; and then his discourse runs thus: Though I have declared it my opinion 
 
 K 
 
130 I, CORINTHIANS. CHAP, VII. 
 
 TEXT. 
 
 86 But if any man think he behaveth himself uncomely towards his 
 virgin, if she pass the flower of her age, and need so require, let 
 him do what he will: he sinneth not: let them marry, 
 
 37 Nevertheless, he that standeth stedfast in his heart, having no 
 necessity, but hath power over his own will, and hath so decreed 
 in his heart, that he will keep his virgin, doth well, 
 
 PARAPHRASE. 
 
 christianity, apply yourselves to the study and duties 
 36 of the gospel, without distraction. But, if any one 
 thinks that he carries not himself as becomes him, to 
 his virgin, if he lets her pass the flower of her age 
 unmarried, and need so requires, let him do, as he 
 37 thinks fit; he sins not, if he marry her. But who- 
 ever is settled in a firm resolution of mind, and 
 finds himself under no necessity of marrying, and 
 is master of his own will, or is at his own dis- 
 posal, and has so determined in his thoughts, that 
 he will keep his virginity *, he chooses the better 
 
 NOTES. 
 that it is best for a virgin to remain unmarried, yet I bind it not, i.e, I do not 
 declare it to be unlawful to marry. 
 
 37 * Tuchtvoy seems used here for the virgin state, and not the person of a 
 virgin; whether there be examples of the like use of it, I know not; and 
 therefore I propose it as my conjecture, upon these grounds: 1. Because the 
 resolution of mind, here spoken of, must be in the person to be married, and 
 not in the father, that has the power over the person concerned: for how will 
 the firmness of mind, of the father, hinder fornication in the child, who has not 
 that firmness? 2. The necessity of marriage can only be judged of by the per- 
 sons themselves. A father cannot feel the child’s flames, which make the need 
 of marriage. The persons themselves only know, whether they burn, or have 
 the gift of continence. 3.’ E&sqfay ye: wep) rh it’s SeAnuolos, ** hath the power 
 “s over his own will,” must either signify, ‘* can govern his own desires, is 
 ‘¢ master of his own will:” but this cannot be meant here, because it is suffi- 
 ciently expressed before, by patos +H xapdi/a, ‘‘ stedfast in heart ;” and after- 
 wards too, by xéxpixey év ri xarptor, ** decreed in heart ;” or must ‘signify, “* has 
 * the disposal of himself,” i.e. is free from the father’s power, of disposing 
 their children in marriage, For, I think, the words should be translated, 
 “« hath a power concerning his own will,” i.e. concerning what he willeth. 
 For if, by it, St. Paul meant a power over his own will, one might think he 
 would have expressed that thought, as he does chap. ix. 12, and Rom. ix. 21, 
 without ze¢i, or by the preposition, éxi, as it is Luke ix. 1, 4. Because, if 
 ** keep his virgin” had here signified, keep his children from marrying, the 
 expression had thes b more natural to have used the word réxvx, which signifies 
 both sexes, than wap$voc, which belongs only to the female. If therefore 
 mupbévos be ‘taken abs stractly for virginity, the precedent verse must be under- 
 stood thus: ‘* But if any one think it a shame to pass the flower of his age un- 
 “+ married, and he finds it necessary to marry, let him do as he pleases ; he sins 
 
CHAP, VII. I. CORINTHIANS. 131 
 
 TEXT. 
 
 38 So then, he that giveth her in marriage, doth well: but he that 
 giveth her not in marriage, doth better. 
 
 39 The wife is bound by the law, as long as her husband liveth: 
 but, if her husband be dead, she is at liberty to be married to 
 whom she will; only in the Lord. 
 
 40 But she is happier, if she so abide, after my judgment: and I 
 think also that I have the Spirit of God. 
 
 PARAPHRASE. 
 
 88 side *. So then he that marrieth, doth well; but he 
 
 39 that marrieth+ not, doth better. It is unlawful for 
 a woman to leave her husband, as long as he lives: 
 but, when he is dead, she is at liberty to marry, or 
 not to marry, as she pleases, and to whom she 
 pleases; which virgins cannot do, being under the 
 disposal of their parents; only she must take care to 
 
 40 marry, as a christian, fearing God.. But, in my 
 opinion, she is happier, if she remain a widow; and 
 permit me to say, that whatever any among you 
 may think, or say, of me, “I have the Spirit of 
 * God, so that I may be relied on in this my advice, 
 * that I do not mislead you.” : 
 
 NOTLES. 
 
 “ not: let such marry.” Iconfess it is hard to bring these two verses to the 
 same sense, and both of them to the design of the apostle here, without taking 
 the words in one, or both of them, very figuratively, St. Paul here seems to 
 obviate an objection, that might be made against his dissuasion froin marriage, 
 viz. that it might be an indecency one should be guilty of, if one should live un- 
 married past one’s prime, and afterwards be forced to marry. To which he 
 answers, That no body should abstain upon the account of being a christian, 
 but those, who are of steady resolutions, are at their own disposal, and have 
 fully determined it in their own minds. 
 
 31 * Kadwc, here, as in ver. 1, 8, and 26, signifies not simply good, but pre- 
 ferable. 
 
 38 + Tap%év0¢ being taken in the sense before-mentioned, it is necessary, 
 in this verse, to follow the copies, which read yaffov, ‘* marrying,” for 
 exJauigov, ** giving in marriage,” 
 
132 I. CORINTHIANS. CHAP. VIII. 
 
 SECT. IV. 
 
 CHAP. VIII. 1—13. 
 
 CONTENTS. 
 
 THIS section is concerning the eating things offered 
 to idols; wherein one may guess, by St. Paul’s answer, 
 that they had writ to him, that they knew their chris- 
 tian liberty herein, that they knew that an idol was no- 
 thing; and, therefore, that they did well to show their 
 knowledge of the nullity of the heathen gods, and their 
 disregard of them, by eating promiscuously, and without 
 scruple, things offered to them. Upon which, the design 
 of the apostle here seems to be, to take down their opi- 
 nion of their knowledge, by showing them, that, not- 
 withstanding all the knowledge they presumed on, and 
 were puffed up with, yet the eating of those sacrifices 
 did not recommend them to God; vid. ver. 8, and that 
 they might sin in their want of. charity, by offending 
 their weak brother. This seems plainly, from ver. 1—3, 
 and 11, 12, to be the design of the apostle’s answer 
 here, and not to resolve the case, of eating things offered 
 to idols, in its full latitude. For then he would have 
 prosecuted it more at large here, and not have deferred 
 the doing of it to chap. x. where, under another head, he 
 treats of it more particularly. 
 
 TEXT. 
 
 1 Now as touching things offered unto idols, we know that we all 
 have knowledge. Knowledge puffeth up, but charity edifieth. 
 
 PARAPHRASE. ° 
 
 1 As for things offered up unto idols, it must not be 
 questioned, but that every one of you, who stand so 
 much upon your knowledge, know that the imaginary 
 gods, to whom the gentiles sacrifice, are not in reality 
 gods, but mere fictions; but, with this, pray remem- 
 ber, that such a knowledge, or opinion of their know- 
 ledge, swells men with pride and vanity. But charity it 
 
CHAP. VIII. I. CORINTHIANS. 133 
 
 TEXT. 
 
 2 (And if any man think, that he knoweth any thing, he knoweth 
 nothing yet, as he ought to know. 
 
 3 But if any man love God, the same is known of him. 
 
 4 As concerning, therefore, the eating of those things, that are 
 offered, in sacrifice unto idols, we know that an idol is nothing 
 in the world, and that there is none other God but one. 
 
 5 For though there be that are called gods, whether in heaven, or 
 in earth, as there be gods many, and lords many. 
 
 PARAPHRASE. 
 
 is, that improves and advances men in christianity *. 
 2 (But, if any one be conceited of his own knowledge, 
 as if christianity were a science for speculation and 
 dispute, he knows nothing yet of christianity, as he 
 3 ought to know it. But if any one love God, and 
 consequently his neighbour for God’s sake, such an 
 one is made to know f, or has got true knowledge 
 4 from God himself. To the question, then, of eating 
 things offered to idols, I know, as well as you, that 
 an idol, i.e. that the fictitious gods, whose images are 
 in the heathen temples, are no real beings in the world : 
 5 and there is in truth no other but one God. For 
 though there be many imaginary nominal gods, both 
 in heaven and earth {, as are indeed all their many 
 
 NOTES. 
 
 1 * To continue the thread of the apostle’s discourse, the 7th verse must be 
 read as joined to the Ist, and all between looked on as a parenthesis. 
 
 3 t "Eywsou, “ is made to know,” or “ is taught.” The apostle, though 
 writing in greek, yet often uses the greek verbs’ according to the Hebrew con- 
 jugations. So chap. xiii. 12, émywdcouor, which, according to the greek pro- 
 priety, signifies, ‘* [ shall be known,” is used for, ‘* I shall be made to know;” 
 and so, Gal. iv. 9, ywofévres is put to signify, “* being taught.” 
 
 5 { ‘* In heaven and earth,” The heathens had supreme sovereign gods, 
 whom they supposed eternal, remaining always in the heavens; those were 
 called @cl, gods: they had besides another order of inferior gods, ‘* gods upon 
 ** earth,” who, by the will and direction of the heavenly gods, governed terres- 
 trial things, and were the mediators between the supreme, heavenly gods, and 
 men, without whom there could be no communication between them. These 
 were called in scripture, Baalim, i.e. Lords: and by the Greeks, Aafyovec. To 
 this the apostle alludes here, saying, though there be, in the opinion of the 
 heathens, ‘‘ gods many,” i.e. many celestial, sovereign gods, in heaven: and 
 “lords many, i.e. many Baalim,” or Lords-agent, and presidents over earthly 
 things; yet to us, christians, there is but one sovereign God, the Father, of 
 whom are all things, and to whom, as supreme, we are to direct ‘all our services: 
 and but one Lord-agent, Jesus Christ, by whom are all things, that come from 
 the Father to us, and, through whom alone we find access unto him, Mede’s 
 disc. on 2 Pet. ii. 1, or disc, 43, p. 242, 
 
134 I. CORINTHIANS. _ onar.-vitn 
 
 6 
 
 ~t 
 
 TEXT. 
 
 But to us there is but one God, the Father, of whom are all 
 things, and we in him; and one Lord Jesus Christ; by whom are 
 all things, and we by him.) 
 
 Howbeit there is not in every man that knowledge ; for some, 
 with conscience of the idol, unto this hour, eat it as a thing of- 
 fered unto an idol; and their conscience, being weak, is defiled. 
 But meat commendeth us not to God: for neither, if we eat; are 
 we the better; neither, if we eat not, are we the worse. 
 
 But take heed, lest, by any means, this liberty of yours become a 
 stumbling-block to them that are weak. 
 
 PARAPHRASE. 
 
 gods, and many lords, which are merely titular; Yet 
 to us christians, there is but one God, the Father and 
 the Author of all things, to whom alone we address all 
 our worship and service; and but one Lord, viz. 
 Jesus Christ, by whom all things come from God to 
 us, and by whom we have access to the Father.) 
 For notwithstanding all the great pretences to know- 
 ledge, that are amongst you, every one doth not 
 know, that the gods of the heathens are but imagina- 
 tions of the fancy, mere nothing. Some, to this day, 
 conscious to themselves, that they think those idols to 
 he real deities, eat things sacrifiecd to them, as sacrificed 
 to real deities; whereby doing that which they, in 
 their consciences, not yet sufiiciently enlightened, 
 think to be unlawful, are guilty of sin. Food, of 
 what kind soever, makes not God regard us*. For 
 neither, if in knowledge, and full persuasion, that an 
 idol is nothing, we eat things offered to idols, do we 
 thereby add any thing to christianity: or if, not being 
 so well informed, we are scrupulous, and forbear, are 
 we the worse christians, or are lessened by it}. But 
 this you knowing men ought to take especial care of: 
 that the power of freedom you have to eat, be not 
 made such an use of, as to become a stumbling-block 
 to weaker christians, who are not convinced of that 
 
 NOTES. 
 
 8 * OU wapisyci, sets us not before God, i. e. to be taken notice of by him. 
 + It cannot be supposed, that St. Paul, in answer to a letter of the corinthians, 
 
 should tell them, that, if they eat things offered to idols, they were not the bet- 
 ter; or, if they eat not, were not the worse, unless they had expressed some 
 opinion of good in eating. 
 
CHAP, IX. I. CORINTHIANS. 135 
 
 TEXT. 
 
 10 For, if any man see thee, which hast knowledge, sit at meat in 
 the idol’s temple, shall not the conscience of him, which is weak, 
 be emboldened to eat those things, which are offered to idols? 
 
 11 And, through thy knowledge, shall the weak brother perish, for 
 whom Christ died? 
 
 12 But, when ye sin so against the brethren, and wound their weak 
 conscience, ye sin against Christ. 
 
 13 Wherefore, if meat make my brother to offend, I will eat no 
 flesh, while the world standeth, lest I make my brother to 
 
 ’ offend. 
 PARAPHRASE. 
 
 10 liberty. For if such an one should see thee, who 
 hast this knowledge of thy liberty, sit feasting in an 
 idol-temple, shall not his weak conscience, not tho- 
 roughly instructed in the matter of idols, be drawn 
 in by thy example to eat what is offered to idols, 
 though he, in his conscience, doubt of its lawfulness? 
 
 11 And thus thy weak brother, for whom Christ died, 
 is destroyed by thy knowledge, wherewith thou 
 
 12 justifiest thy eating. But when you sin thus against 
 your brethren, and wound their weak consciences, 
 
 13 you sin against Christ. Wherefore, if meat make 
 my brother offend, I will never more eat flesh, to 
 avoid making my brother offend. 
 
 SECT. V. 
 CHAP. IX. 1—27. 
 
 CONTENTS. 
 
 Sr. Paul had preached the gospel at Corinth, about 
 two years; in all which time, he had taken nothing of 
 them, 2 Cor. xi. 7—9. This, by some of the opposite 
 faction, and particularly, as we may suppose, by their 
 leader, was made use of, to call in question his apostle- 
 ship, 2 Cor. xi. 5,6. For why, if he were an apostle, 
 should he not use the power of an apostle, to demand 
 maintenance, where he preached? In this section, St. 
 Paul vindicates his apostleship; and, in answer to these 
 
136 I. CORINTHIANS. CHAP. IX. 
 
 enquirers, gives the reason why, though he had a right 
 to maintenance, yet he preached gratis to the corinthians. 
 My answer, says he, to these inquisitors, is, that though, 
 as being an apostle, I know that I have a right to main- 
 tenance, as well as Peter, or any other of the apostles, 
 who all have a right, as is evident from reason, and 
 from scripture; yet I never have, nor shall make use of 
 my privilege amongst you, for fear that, if it cost you 
 any thing, that should hinder the effect of my preach- 
 ing: I would neglect nothing, that might promote the 
 gospel. For I do not content myself with doing barely 
 what is my duty; for, by my extraordinary call and 
 commission, it is now incumbent on me to preach the 
 gospel; but I endeavour to excel in my ministry, and 
 not to execute my commission covertly, and just enough 
 to serve the turn. For if those, who, in the agonistic 
 games, aiming at victory, to obtain only a corruptible 
 crown, deny themselves in eating and drinking, and 
 other pleasures, how much more does the eternal crown 
 of glory deserve that we should do our utmost to obtain 
 it? To be as careful, in not indulging our bodies, in 
 denying our pleasures, in doing every thing we could, in 
 order to get it, as if there were but one that should 
 have it? Wonder not therefore, if I, having this in 
 view, neglect my body, and those outward conveniencies, 
 that I, as an apostle sent to preach the gospel, might 
 claim and make use of: wonder not that I prefer the 
 propagating of the gospel, and making of converts, to 
 all care and regard of myself. This seems the design of 
 the apostle, and will give light to the following discourse, 
 which we shall now take, in the order St. Paul writ it. 
 
 TEXT. 
 1 Am I not an apostle? Am I net free? Have I not seen Jesus 
 Christ, our Lord? Are not you my work in the Lord? 
 
 PARAPHRASE. 
 1 Am I not an apostle? And am I not at liberty*, as 
 much as any other of the apostles, to make use of the 
 NOTE. 
 
 1 * It was a law amongst the jews, not to receive alms from the gentiles. _ 
 
CHAP. IX. I. CORINTHIANS. 137 
 
 TEXT. 
 
 2 1fI be not an apostle unto others, yet doubtless I am to you: for 
 
 the seal of mine apostleship are ye in the Lord. 
 
 Mine answer to them that do examine me, is this : 
 
 Have we not power to eat and to drink? 
 
 Have we not power to lead about a sister, a wife, as well as other 
 
 apostles, and as the brethren of the Lord, and Cephas? 
 
 Or I only, and Barnabas, have not we power to forbear work- 
 
 ing? 
 
 Who goeth a warfare, any time, at his own charges ? who plant- 
 
 eth a vineyard, and eateth not of the fruit thereof? or who feed- 
 
 eth the flock, and eateth not of the milk of the flock? 
 
 8 Say I these things, as a man? or saith not the law the same 
 also ? 
 
 XY DD w~awo 
 
 PARAPHRASE. 
 
 privilege due to that office? Have I not had the 
 favour to see Jesus Christ, our Lord, after an extra- 
 ordinary manner ? And are not you yourselves, whom 
 I have converted, an evidence of the success of my 
 2 employment in the gospel? Ifothers should question 
 my being an apostle, you at least cannot doubt of it : 
 your conversion to christianity is, as it were, a seal 
 set to it, to make good the truth of my apostleship. 
 3 This, then, is my answer to those, who set up an in- 
 4 quisition upon me: Have not I a right to meat and 
 5 drink, where I preach ? Have not I, and Barnabas, a 
 power to take along with us, in our travelling to pro- 
 pagate the gospel, a christian woman ™*, to provide 
 our conveniencies, and be serviceable to us, as well as 
 Peter, and the brethren of the Lord, and the rest of 
 6 the apostles? Or is it I only, and Barnabas, who are 
 excluded from the privilege of being maintained with- 
 7 out working? Who goes to the war any where, and 
 serves as a soldier, at his own charges? Who plant- 
 eth a vineyard, and eateth not of the fruit thereof ? 
 Who feedeth a flock, and eateth not of the milk ? 
 8 This is allowed to be reason, that those, who are so 
 
 NOTE. 
 
 5 * There were not in those parts, as among us, inns, where travellers might 
 have their conveniencies: and strangers could not he accommodated with neces- 
 saries, unless they had somebody with them to take that care, and provide for 
 them. They, who would make it their business to preach, and neglect this 
 must needs suffer great hardships. 
 
138 I. CORINTHIANS. CHAP. IX. 
 
 » TEXT. 
 
 9 For it is written, in the law of Moses, “ Thou shalt not muzzle 
 ** the mouth of the ox that treadeth out the corn.” Doth God 
 take care for oxen ? 
 
 10 Or saith he it altogether for our sakes? For our sakes, no 
 doubt, this is written: that he that plougheth, should plough in 
 hope; and that he, that thresheth in hope, should be partaker 
 of his hope. ' 
 
 11 If we have sown unto you spiritual things, is it a great thing, if 
 we shall reap your carnal things? 
 
 12 If others be partakers of this power over you, are not we rather ? 
 Nevertheless, we have not used this power ; but suffer all things, 
 lest we should hinder the gospel of Christ. 
 
 13 Do ye not know, that they which minister about holy things, live 
 
 PARAPHRASE. 
 
 employed, should be maintained by their employ- 
 ments ; and: so likewise a preacher of the gospel. 
 But I say not this, barely upon the principles of 
 human reason ; revelation teaches the same thing, 
 
 9 in the law of Moses: Where it is said, “ Thou shalt 
 ** muzzle not the mouth of the ox, that treadeth out 
 
 “ the corn.” Doth God take care to provide so par- 
 
 10 ticularly for oxen, by a law? No, certainly; it 
 is said particularly for our sakes, and not for oxen : 
 that he, who sows, may sow in hope of enjoying the 
 fruits of his labour at harvest ; and may then thresh 
 
 11 out, and eat the corn he hoped for. If we have 
 sowed to you spiritual things, in preaching the gos- 
 pel to you, is it unreasonable, that we should expect 
 
 a little meat and drink from you, a little share of 
 
 12 your carnal things? If any partake of this power 
 over you*, why not we much rather? But I made no 
 use of it; but bear with any thing, that I may avoid 
 
 13 all hindrance to the progress of the gospel. Do ye 
 not know, that they, who in the temple serve about 
 
 NOTE. 
 
 12 * For ris eectas, I should incline to read, ti¢ sclas, if there be, as 
 Vossius says, any mss. to authorise it: and then the words will run thus: * If 
 “ any partake of yoursubstance.” This better suits the foregoing words, and 
 needs not the addition of the word, this, to be inserted in the translation, which 
 with difficulty enough makes it refer (o a power, which he was not here speak- 
 ing of, but stands eight verses off: besides, in these words St. Paul seéms to 
 glance at what they suffered from the false apostle, who did not only pretend to 
 power of maintenance, but did actually devour them: vid. 2, Cor. xi, 20. 
 
CHAP, IX. I. CORINTHIANS. 139 
 
 14 
 15 
 
 19 
 
 14 
 15 
 
 16 
 
 19 
 
 TEXT. 
 
 of the things of the temple? And they, which wait at the altar, 
 are partakers with the altar ? 
 
 Even so, hath the Lord ordained, that they, which preach the 
 gospel, should live of the gospel. : 
 
 But I have used none of these things: neither have I written 
 these things, that it should be so done unto me. For it were 
 better for me to die, than that any man should make my glory- 
 ing void. 
 
 For, though I preach the gospel, J have nothing to glory of; for 
 necessity is laid upon me ; yea, woe is unto me, if I preach not 
 the gospel. 
 
 For, if] do this thing willingly, I have a reward: but if against 
 my will, a dispensation of the gospel is committed unto me. 
 What is my reward then? Verily, that, when I preach the gos- 
 pel, I may make the gospel of Christ without charge, that I 
 abuse not my power in the gospel. 
 
 For though I be free from all men, yet have I made myself ser- 
 vant unto all, that I might gain the more. 
 
 PARAPHRASE. 
 
 holy things, live upon those holy things? And they, 
 who wait at the altar, are partakers with the altar ? 
 So has the Lord ordained, that they, who preach the 
 gospel, should live of the gospel. But though, as an 
 apostle, and preacher of the gospel, I have, as you 
 see, a right to maintenance, yet I have not taken it: 
 neither have I written this to demand it. For I had 
 rather perish for want, than be deprived of 
 what I glory in, viz. preaching the gospel freely. 
 For if I preach the gospel, I do barely my duty, 
 but have nothing to glory in: for I am under an 
 obligation and command to preach *, and wo be to 
 me, if I preach not the gospel. Which if I do will- 
 ingly, I shall have a reward: if unwillingly, the 
 dispensation is nevertheless intrusted to me, and ye 
 ought to hear me as an apostle. How, therefore, 
 do I make it turn to account to myself? Even 
 thus: if I preach the gospel of Christ of free cost, 
 so that I exact not the maintenance I have a right 
 to, by the gospel. For being under no obligation to 
 
 NOTE. 
 16 * Vid. Acts xxii. 15—21, 
 
140 I. CORINTHIANS. CHAP. Ix. 
 
 20 
 
 21 
 
 22 
 
 23 
 24: 
 25 
 
 20 
 
 21 
 
 22 
 
 23 
 24 
 
 25 
 
 TEXT. 
 
 And unto the jews, I became as a jew, that I might gain the 
 jews ; to them that are under the law, as under the law, that I 
 might gain them, that are under the law; 
 
 To them, that are without law, as without law, (being not with- 
 out law to God, but under the law to Christ) that I might gain 
 them, that are without law. 
 
 To the weak became I as weak, that I might gain the weak: I 
 am made all things to all men, that I might, by all means, save 
 some. 
 
 And this I do for the gospel’s sake, that I might be partaker 
 thereof with you. 
 
 Know ye not, that they, which run in a race, run all, but one 
 receiveth the prize? So run, that ye may obtain. 
 
 And every man that striveth for the mastery, is temperate in all 
 things: now they do it to obtain a corruptible crown; but we 
 an incorruptible. 
 
 PARAPHRASE, 
 
 any man, I yet subject myself to every one, to the 
 end that I may make the more converts to Christ. 
 To the jews, and those under the law of Moses, I 
 became as a jew, and one under that law, that I 
 might gain the jews, and those under the law; To 
 those without the law of Moses, I applied myself, as 
 one not under that law, (not, indeed, as if I were 
 under no law. to God, but as obeying and following 
 the law of Christ) that I might gain those, who 
 were without the law. To the weak I became as 
 weak, that I might gain the weak:. I became all 
 things to all men, that J might leave no lawful thing 
 untried, whereby I might save people of all sorts. 
 And this I do for the gospel’s sake, that I myself 
 may share in the benefits of the gospel. Know ye 
 not that they, who run a race, run not lazily, but with 
 their utmost force? They all endeavour to be first, 
 because there is but one that gets the prize. It is 
 not enough for you to run, but so to run, that ye 
 may obtain: which they cannot do, who running 
 only, because they are bid, do not run with all their 
 might. They, who propose to themselves the get- 
 ting the garland in your games, readily submit them- 
 selves to severe rules of exercise and abstinence : 
 and yet theirs is but a fading, transitory crown; 
 
CHAP. X. I. CORINTHIANS. 141 
 
 TEXT. 
 
 26 I therefore so run, not as uncertainly: so fight I, not as one that 
 beateth the air. 
 
 27 But I keep under my body, and bring it into subjection ; lest 
 that, by any means, when I have preached to _others, I myself 
 should be a cast-away. 
 
 PARAPHRASE. 
 
 that, which we propose to ourselves, is everlasting ; 
 and therefore deserves, that we should endure greater 
 
 26 hardships for it. I therefore so run, as not to leave 
 it to uncertainty. Ido what I do, not as one who 
 
 27 fences for exercise, or ostentation; But I really and 
 in earnest keep under my body, and intirely enslave 
 it to the service of the gospel, without allowing any 
 thing to the exigencies of this animal life, which 
 may be the least hindrance to the propagation of the 
 gospel; lest that I, who preach to bring others into 
 the kingdom of heaven, should be disapproved of, 
 and rejected myself. 
 
 SECIE: VA Nei L 
 CHAP, X. 1—22. 
 
 CONTENTS. 
 
 It seems, by what he here says, as if the corinthians 
 had told St. Paul, that the temptations and constraints 
 they were under, of going to their heathen neighbours 
 feasts upon their sacrifices, were so many, and so great, 
 that there was no avoiding it: and, therefore, they 
 thought they might go to them without any offence to 
 God, or danger to themselves; since they were the 
 people of God, purged from sin by baptism, and fenced 
 against it, by partaking of the body and blood of Christ, 
 in the Lord’s supper. To which St. Paul answers, that, 
 notwithstanding their baptism, and partaking of that 
 spiritual meat and drink, yet they, as well as the jews of 
 old did, might sin, and draw on themselves destruction 
 
142 I. CORINTHIANS. CHAP. X. 
 
 from the hand of God: that eating of things, that were 
 known, and owned, to be offered to idols, was partaking 
 in the idolatrous worship; and therefore, they were to 
 prefer even the danger of persecution before such a com- 
 pliance; for God would find a way for them to escape. 
 
 TEXT. 
 
 Moreover, brethren, I would not, that ye should be ignorant, 
 how that all our fathers were under the cloud, and all passed 
 through the sea ; 
 
 And were all baptized, unto Moses, in the cloud, and in the 
 sea; 
 
 3 And did all eat the same spiritual meat ; 
 
 4 And did all drink the same spiritual drink: (for they drank of that 
 5 
 
 — 
 
 bo 
 
 spiritual rock, that followed them: and that rock was Christ. ) 
 But with many of them God was not well pleased : for they were 
 overthrown in the wilderness. 
 
 PARAPHRASE. 
 
 1 I wouLD not have you ignorant, brethren, that all 
 our fathers, the whole congregation of the children of 
 Israel, at their coming out of Egypt, were, all to a 
 man, under the cloud, and all passed through the sea ; 
 
 2 And were all, by this baptism *, in the cloud, and 
 passing through the water, initiated into the mosaical 
 institution and government, by these two miracles of 
 
 3 the cloud and the sea. And they all eat the same 
 meat, which had a typical and spiritual signification ; 
 
 4 And they all drank the same spiritual, typical drink, 
 which came out of the rock, and followed them, which 
 rock typified Christ: all which were typical represen- 
 tations of Christ, as well as the bread and wine, which 
 we eat and drink in the Lord’s supper, are typical 
 
 5 representations of him. But yet, though every one 
 of the children of Israel, that came out of Egypt, 
 were thus solemnly separated from the rest of the 
 profane, idolatrous world, and were made God's pe- 
 
 NOTE. 
 
 2 * The apostle calls it baptism, which is the initiating ceremony into both 
 the jewish and christian church: and the cloud and the sea, both being nothing 
 but water, are well suited to that typical representation; and that the children 
 of Israel were washed with rain from the cloud, may be collected from Psalm 
 lxviii. 9, 
 
CHAP, X. I, CORINTHIANS. 143 
 
 TEXT. 
 
 6 Now these things were our examples, to the intent we should 
 not lust after evil things, as they also lusted. 
 
 7 Neither be ye idolaters, as were some of them; as it is written, 
 The people sat down to eat and drink, and rose up to play. 
 
 8 Neither let us commit fornication, as some of them committed ; 
 and fell in one day three and twenty thousand. 
 
 9 Neither let us tempt Christ, as some of them also tempted, and 
 were destroyed of serpents, 
 
 PARAPHRASE. 
 
 culiar people, sanctified and holy, every one of them 
 to himself, and members of his church: nay, though 
 they did all * partake of the same meat, and the same 
 drink, which did typically represent Christ, yet they 
 were not thereby privileged from sin: but great num- 
 bers of them provoked God, and were destroyed in the 
 6 wilderness for their disobedience. Now these things 
 were set as patterns to us, that we, warned by these 
 examples, should not set our minds a-longing, as they 
 did, after meats}, that would be safer let alone. 
 7 Neither be ye idolaters, as were some of them; as it 
 is written, “ The people sat down to eat and drink, 
 8 “ androse upto play t.” Neither let us commit for- 
 nication, as some of them committed, and fell in one 
 9 day three and twenty thousand. Neither let us pro- 
 voke Christ, as some of them provoked, and were de- 
 
 NOTES. 
 
 5 * It may be observed here, that St. Paul, speaking of the israelites, uses 
 the word wéyrec, all, five times in the four foregoing verses; besides that, he 
 carefully says, 70 atdvd Bowuc, the same meat, and 70 aito mda, the same drink, 
 which we cannot suppose to be done by chance, but emphatically to signify to 
 the corinthians, who, probably. presumed too much upon their baptism, and 
 eating the Lord’s supper, asif that were enough to keep them right in the sight 
 of God: that though the israelites, all to a man, eat the very same spiritual 
 food, and, all toa man, drank the very same spiritual drink; yet they were 
 not all toa man preserved; but many of them, for all that, sinned and fell 
 under the avenging hand of God, in the wilderness. 
 
 6 + Kaxay, ‘* evilthings:” the fault of the israelites, which this place refers 
 to, seems to be their longing for flesh, Numb. xi. which cost many of them their 
 lives: and that, which he warns the corinthians of, here, is their great propen- 
 sion to the pagan sacrifice feasts, 
 
 7 t Play,i.e, dance; feastingand dancing usually accompanied the heathen 
 sacrifices, 
 
144 I. CORINTHIANS. CHAP. X. 
 
 TEXT. 
 
 10 Neither murmur ye, as some of them also murmured, and were 
 destroyed of the destroyer. 
 
 11 Now all these things happened unto them for ensamples: and 
 they are written for our admonition, upon whom the ends of the 
 world are come. 
 
 12 Wherefore, let him that thinketh he standeth, take heed Jest he 
 fall. 
 
 13 There hath no temptation taken you, but such as is common to 
 man: but God is faithful, who will not sufer you to be tempted 
 above that ye are able; but will, with the temptation, also make 
 a way to escape, that ye may be able to bear it. 
 
 PARAPHRASE. 
 
 10 stroyed of serpents. Neither murmur ye, as some 
 of them murmured, and were destroyed of the de- 
 11 stroyer*. _Now.all these things} happened to the 
 Jews forexamples, and are written for our admonition, 
 12 upon whom the ends of the ages are come ~. Where- 
 fore, taught by these examples, let him that thinks 
 himself safe, by being in the church, and partaking 
 of the christian sacraments, take heed lest he fall 
 into sin, and so destruction from God overtake him. 
 13 Hitherto, the temptations you have met with, have 
 been but light and ordinary; if you should come to 
 be pressed harder, God, who is faithful, and never 
 forsakes those, who forsake not him, will not suf- 
 
 NOTES. 
 
 10 * ‘OAcbpeutds ‘* Destroyer,” was an angel, that had the power to destroy, 
 mentioned Exod. xii. 23, Heb, xi. 28. 
 
 11 + It isto be observed, that all these instances, mentioned by the apostle, 
 of destruction, which came upon the israelites, who were in covenant with 
 God, and partakers in those typical sacraments abovementioned, were ocez- 
 sioned by their luxurious appetites, about meat and drink, by fornication, and 
 by idolatry, sins, which the corinthians were inclined to; and which he here 
 warns them against. 
 
 t, So I think ra TéAy tay aivvwy should be rendered, and not, contrary to 
 grammar, ‘ the end of the world ;” because it is certain, that réAy and owié- 
 Agia TE aiwvos, OF Twy aiwywy, Cannot signify every-where, us we render it, “ the 
 “end of the world ;” whick denotes but one certain period of time, for the 
 world can have but one end ; whereas those words signify, in different places, 
 different periods of time; as will be manifest to any one, who will compare 
 these texts, where they occur, viz. Matt. xiii. 39, 40, and xxiv. 3, and xxviii, 
 20, 1 Cor. x. 11; Heb. ix. 26, It may be worth while, therefore, (o consider, 
 whether aiwy hath not ordinarily a more natural signification in the New Tes- 
 tament, by standing for a considerable length of time, passing under some one 
 remarkable dispensation. 
 
CHAP. X. I. CORINTHIANS. 145 
 
 TEXT. 
 
 14 Wherefore, my dearly beloved, flee from idolatry. 
 
 15 I speak as to wise men: judge ye what I say. 
 
 16 The cup of blessing, which we bless, is it not the communion 
 of the blood of Christ? The bread, which we break, is it not 
 the communion of the body of Christ ? 
 
 17 For we, being many, are one bread, and one body; for we are 
 all partakers of that one bread. 
 
 18 Behold Israel after the flesh: are not they, which eat of the 
 sacrifices, partakers of the altar? 
 
 PARAPHRASE. 
 
 fer you to be tempted above your strength; but 
 will either enable you to bear the persecution, or 
 14 open you a way out of it. Therefore, my beloved, 
 take care to keep off from idolatry, and be not 
 drawn to any approaches near it, by any tempta- 
 15 tion, or persecution whatsoever. You are satisfied 
 that you want not knowledge *: and _ therefore, 
 as to knowing men, I appeal to you, and make 
 you judges of what I am going to say in the case. 
 16 They, who drink of the cup of blessing +, which 
 we bless in the Lord’s supper, do they not thereby 
 partake of the benefits, purchased by Christ’s blood, 
 shed for them upon the cross, which they here sym- 
 bolically drink? And they, who eat of the bread 
 broken { there, do they not partake in the sacrifice 
 of the body of Christ, and profess to be members 
 17 of him? For, by eating of that bread, we, though 
 many in number, are all united, and make but one 
 body, as many grains of corn are united into one 
 18 loaf. See how it is among the jews, who are out- 
 wardly, according to the flesh, by circumcision, the 
 people of God. Among them, they, who eat of 
 the sacrifice, are partakers of God’s table, the altar, 
 have fellowship with him, and share in the benefit 
 of the sacrifice, as if it were offered for them. 
 
 NOTES. 
 15 * Vid. chap. viii. 1. 
 16 + “ Cup of blessing” was the name given by the jews to a cup of wine, 
 which they solemnly drank in the passover, with thanksgiving. 
 } This was also taken from the custom of the jews, in the passover, to break 
 a cake of unleavened bread, 
 
 L 
 
146 I. CORINTHIANS. CHAP, Xi 
 
 TEXT. 
 
 19 What say I then? that the idol is any thing, or that which is 
 offered in sacrifice to idols, is any thing? 
 
 20 But I say, that the things which the gentiles sacrifice, they sa- 
 crifice to devils, and not to God: and I would not that ye 
 should have fellowship with devils. 
 
 21 Ye cannot drink the cup of the Lord, and the cup of devils: 
 ye cannot be partakers of the Lord's table, and of the table of 
 
 evils. 
 
 22 Do we provoke the Lord to jealousy? Are we stronger than 
 he? 
 
 PARAPHRASE. 
 
 19 Do not mistake me, as if I hereby said, that the idols 
 of the gentiles are gods in reality; or that the things, 
 offered to them, change their nature, and are any 
 thing really different from what they were before, 
 
 20 so as to affect us, in our use of them *. No: but 
 this I say, that the things which the gentiles sa- 
 crifice, they sacrifice to devils, and not to God; and 
 I would not that you should have fellowship, and be 
 in league with devils, as they, who by eating of the 
 things offered to them enter into covenant, alliance, 
 
 21 and friendship with them. You cannot eat and 
 drink with God, as friends at his table, in the 
 eucharist, and entertain familiarity and friendship 
 with devils, by eating with them, and partaking of 
 the sacrifices offered to them +: you cannot be chris- 
 tians and idolaters too: nor, if you should endeavour 
 to join these inconsistent rites, will it avail you any 
 thing. For your partaking in the sacraments of the 
 christian church, will no more exempt you from the 
 anger of God, and punishment due to your idolatry, 
 than the eating of the spiritual food, and drinking 
 of the spiritual rock, kept the baptized Israelites, 
 who offended God by their idolatry, or other sins, 
 
 22 from being destroyed in the wilderness. Dare 
 you, then, being espoused to Christ, provoke the 
 
 NOTES. 
 
 19 * This is evident from what he says, ver. 25, 27, that things offered to 
 idols may be eaten, as well as any other meat, so it be without partaking in 
 the sacrifice, and without scandal. , 
 
 21 + Itis plain by what the apostle says, that the thing, he speaks against 
 
 _ here, is, their assisting at the heathen sacrifices, or at least at the feasts, in their 
 temples, upon the sacrifice, whichwas a federal rite, 
 
(CHAP, Xs I. CORINTHIANS, 147 
 
 PARAPHRASE. 
 
 Lord to jealousy, by idolatry, which is spiritual 
 whoredom? Are you stronger than he, and able to 
 resist him, when he lets loose his fury against you ? 
 
 SECT. VI. N°. 2. 
 CHAP. X93 Sh 7: 
 
 CONTENTS. 
 
 WE have, here, another of his arguments against 
 things offered to idols, wherein he shows the danger 
 that might be in it, from the scandal it might give: 
 supposing it a thing lawful in itself. He had formerly 
 treated of this subject, ch. viii. sc far as to let them see, 
 that there was no good, nor virtue in eating things 
 offered to idols, notwithstanding they knew that idols 
 were nothing, and they might think, that their free 
 eating, without scruple, showed that they knew their 
 freedom in the gospel, that they knew, that idols were 
 in reality nothing; and, therefore, they slighted and 
 disregarded them, and their worship, as nothing ; but 
 that there might be evil in eating, by the offence it 
 might give to weak christians, who had not that know- 
 ledge. He here takes up the argument of scandal again, 
 and extends it to jews and gentiles ; vid. ver. 32, and 
 shows, that itis not enough to justify them, in aay 
 action, that the thing, they do, is in itself lawful, unless 
 they seek it in the glory of God, and the good of others. 
 
 TEXT. 
 23 All things are lawful for me, but all things are not expedient : 
 all things are lawful for me, but all things edify not. 
 PARAPHRASE. 
 
 23 Farther, supposing it lawful to eat things offered to 
 idols, yet all things that are lawful, are not expe- 
 L2 
 
148 I. CORINTHIANS. CHAP. X. 
 
 TEXT. 
 
 24 Let no man seek his own: but every man another’s wealth. 
 
 25 Whatsoever is sold in the shambles, that eat, asking no question 
 for conscience sake, 
 
 26 For the earth is the Lord’s, and the fulness thereof. 
 
 27 If any of them, that believe not, bid you to a feast, and ye be 
 disposed to go; whatsoever is set before you, eat, asking no 
 question for conscience sake. 
 
 28 But if any man say unto you, “ This is offered in sacrifice unto 
 s¢ idols,” eat not, for his sake that showed it, and for conscience 
 sake. For the earth is the Lord’s, and the fulness thereof. 
 
 29 Conscience, I say, not thine own, but of the others: for why is 
 my liberty judged of another man’s conscience ? 
 
 30 For, if I, by grace, be a partaker, why am I evil spoken of, for 
 that, for which I give thanks ? 
 
 PARAPHRASE. 
 
 dient: things that, in themselves, are lawful for me, 
 may not tend to the edification of others, and so 
 24 may be fit to be forborn. No one must seek 
 barely his own private, particular interest alone, 
 but let every one seek the good of others also. 
 25 Eat whatever is sold in the shambles, without any 
 inquiry, or scruple, whether it had been offered to 
 26 any idol,or no. For the earth, and all therein, are 
 the good creatures of the true God, given by him 
 27 to men, for their use. If an heathen invite you to 
 an entertainment, and you go, eat whatever is set 
 before you, without making any question or scruple 
 about it, whether it had been offered in sacrifice, 
 28 or no. But if any one say to you, “ This was 
 * offered in sacrifice to an idol,” eat it not, for his 
 sake that mentioned it, and for conscience sake*. 
 29 Conscience, I say, not thine own, (for thou knowest 
 thy liberty, and that an idol is nothing) but the 
 conscience of the other. For why should I use 
 my liberty so, that another man should in conscience 
 30 think I offended? And if I, with thanksgiving, 
 partake of what is lawful for me to eat, why do 
 
 NOTE. 
 
 28 * The repetition of these words, “ The earth is the Lord’s; and the ful- 
 “© ness thereof,” does so manifestly disturb the sense, that the Syriac, Arabic, 
 Vulgar and French translations, have omitted them, and are justified in it by 
 the Alexandrian, and some other Greek copies. 
 
CHAP, XI. I. CORINTHIANS. 149 
 
 TEXT. 
 
 $1 Whether, therefore, ye eat or drink, or whatsoever ye do, do all 
 to the glory of God. 
 
 32 Give none offence, neither to the jews, nor to the gentiles, nor 
 to the churcl. of God: 
 
 33 Even as I please all men in all things, not seeking mine own 
 profit, but the profit of many, that they may be saved. 
 
 XI. 1 Be ye followers of me, even as I also am of Christ. 
 
 PARAPHRASE. 
 
 I order the matter so, that I am ill-spoken of, for 
 31 that which I bless God for? Whether, therefore, ye 
 eat or drink, or whatever ye do, let your care and 
 32 aim be the glory of God. Give no offence to the 
 jews, by giving them occasion to think, that chris- 
 tians are permitted to worship heathen idols ; nor to 
 the gentiles, by giving them occasion to think, that 
 you allow their idolatry, by partaking of their sacri- 
 fices: nor to weak members of the church of God, 
 by drawing them, by your examples, to eat of things 
 offered to idols, of the lawfulness whereof they are 
 33 not fully satisfied. As I myself do, who abridge my- 
 self of many conveniencies of life, to comply with the 
 different judgments of men, and gain the good opi- 
 nion of others, that I may be instrumental to the 
 XI. 1 salvation of as many as is possible. Imitate 
 herein my example, as I do that of our’Lord Christ, 
 who neglected himself for the salvation of others *. 
 
 NOTE, 
 
 1 * Rom. xv, 3. This verse seems to belong to the precedent, wherein he 
 had proposed himself as an example, and therefore this verse should not be cut 
 off from the former chapter. In what St. Paul says, in this and the preceding 
 verse, taken together, we may suppose, he makes some reflection on the false 
 apostle, whom many of the corinthians followed, as their leader. At least it 
 is for St. Paul’s justification, that he proposes himself to be followed, no far- 
 ther than as he sought the good of others, and not his own, and had Christ for 
 hispattern. Vid, ch. iv. 16, 
 
150 J, CORINTHIANS. OHAP. Xt. 
 
 SECT. VII. 
 CHAP. XI. 2—16. 
 
 CONTENTS. 
 
 Sr. Paul commends them for observing the orders he 
 had left with them, and uses arguments to justify the 
 tule he had given them, that women should not pray, 
 or prophesy, in their assemblies, uncovered ; which, it 
 seems, there was some contention about, and they had 
 writ to him to be resolved in it. 
 
 TEXT, 
 
 2 Now I praise you, brethren, that you remember me, in all things, 
 and keep the ordinances, as I delivered them to you. 
 
 3 But I would have you know, that the head of every man is Christ ; 
 and the head of the woman is the man; and the head of Christ 
 is God, ‘ 
 
 PARAPHRASE. 
 
 2 I commend you, brethren, for remembering all my 
 orders, and for retaining those rules I delivered to you, 
 3 whenI was with you. But for your better understand- 
 ing what concerns women *, in your assemblies, you 
 
 NOTE. 
 
 3 * This, about women, seeming as difficult a passage, as most in St. Paul’s 
 epistles, 1 crave leave to premise some few considerations, which I hope may 
 conduce to the clearing of it. 
 
 (1.) It is to be observed, that it was the custom for women, who appeared in 
 public, to be veiled, ver. 13—16. Therefore. it could be no question at all, 
 whether they ought to he veiled, when they assisted at the prayers and praises in 
 the public assemblies; or, if that were the thing intended by the apostle, it had 
 been much easier, shorter, and plainer, for him to have said, that ** Women 
 ** should be covered in the assemblies.” 
 
 (2.) It is plain, that this covering the head, in women, is restrained to some 
 particular actions, which they performed in the assembly, expressed by the 
 words, ‘‘ praying and prophesying,” ver. 4 and 5, which, whatever they sig- 
 nify, must have the same meaning, when applied to the women, in the 5th verse, 
 that they have, when applied to the men in the 4th verse. 
 
 It will possibly be objected, ‘* If women were to be veiled in the assemblies, 
 “© Jet those actions be what they will, the women, joining in them, were still to 
 “ be veiled.” 
 
 Answ. This would be plainly so, if their interpretation were to be followed, 
 who are of opinion, that by “ praying and prophesying,” here, was meant to be 
 present in the assembly, and joining with the congregation, in the prayers that 
 were made, or bymns that were sung, or in hearing the reading and exposition 
 
TEXT. 
 
 4 Every man praying, or prophesying, having his head covered, 
 dishonoureth his head. 
 
 PARAPHRASE. 
 
 are to take notice, that Christ is the head to which 
 every man is subjected, and the man is the head, to 
 which every woman is subjected; and that the head, 
 4 or superiour, to Christ himself, is God. Every man, 
 
 NOTE. 
 
 of the holy scriptures there. But against this, that the hearing of preaching, or 
 prophesying, was never calléd “ preaching, or prophesying,” is so unanswera- 
 ble an objection, that I think there can be no reply to it. 
 
 The case, in short, seems to be this: the men prayed and prophesied in the 
 assemblies, and did it, with their heads uncovered: the women also, sometimes, 
 prayed and prophesied too in the assemblies, which, when they did, they 
 thought, during their performing that action, they were excused from being 
 veiled, and might be bare-headed, or at least open-faced, as well as the men. 
 This was that which the apostle restrains in them, and directs, that though they 
 prayed or prophesied, they were still to remain veiled. 
 
 (3.) The next thing to, be considered, is, what is here to be understood by 
 “¢ praying and prophesying.” And that seems to me to be the performing of 
 some particular, public action, in the assembly, by some one person, which 
 was, for that time, peculiar to that person; and, whilst it lasted, the rest of the 
 assembly silently assisted. For it cannot be supposed, that, when the apostle 
 says, 2man praying, or prophesying, he means an action, performed in com- 
 mon, by the whole congregation; or, if he did, what pretence could that give 
 the woman to be unveiled, more, during the performance of such an action, 
 than at any other time ? A woman must be veiled in the assembly: what pre- 
 tence then, or claim, could it give her to be mnveiled, that she joined with the 
 rest of the assembly, in the prayer, that some one person made? Such a pray- 
 ing as this, could give no more ground for her being unveiled, than her being in 
 the assembly could be thought a reason for her being unveiled. The same may 
 be said of prophesying, when understood to signify a woman’s joining with the 
 congregation, in singing the praises of God. But, if the woman prayed, as the 
 mouth of the assembly, &c. then it was like, she might think, she might have the 
 privilege to be unveiled, 
 
 “« Praying and prophesying,” as hath been shown, signifying here the doing 
 some peculiar action in the assembly, whilst the rest of the congregation only 
 assisted, let us, in the next place, examine what that action was. As to pro- 
 phesying, the apostle in express words tells us, ch. xiv. 3, and 12, that it was 
 speaking in the assembly. Thesame is evident as to praying, that the apostle 
 means, by it, praying publicly, with an audible voice, in the congregation, vid. 
 ch, xiv. 14—19, 
 
 (4.) It is to be observed, that, whether any one prayed, cr prophesied, they 
 did it alone, the rest remaining silent, chap. xiv. 27—33. So that, even in 
 these extraordinary praises, which any one sung to God, by the immediate mo- 
 tiou and impulseof the Holy Ghost, which was one of the actions called pro- 
 phesying, they sung alone. And, indeed, how could it be otherwise? For who 
 could join with the person so prophesying, in things dictated to him alone, by 
 the Holy Ghost, which the others could not know, till the person prophesying 
 uttered them ? ; : ee 
 
 0 
 
152 I. CORINTHIANS. CHAP. XI. 
 
 TEXT. 
 
 5 But every woman, that prayeth, or prophesieth, with her head 
 uncovered, dishonoureth her head: for that is even all one, as if 
 she were shaven: 
 
 PARAPHRASE, - 
 
 that prayeth, or prophesieth, i. e. by the gift of the 
 Spirit of God, speaketh in the church for the edifying, 
 exhorting, and comforting of the congregation, having 
 his head covered, dishonoureth Christ, his head, by 
 appearing in a garb not becoming the authority and 
 dominion, which God, through Christ, has given him 
 over all the things of this world; the covering of the 
 5 head being a mark of subjection. But, on the 
 
 NOTE. 
 
 (5.) Prophesying, as St. Paul tells us, chap. xiv. 3, was, ‘* speaking unto 
 “* others to edification, exhortation, and comfort:” but every speaking to 
 others, to any of these ends, was not prophesying; but only then, when such 
 speaking was a spiritual gift, performed by the immediate and extraordinary 
 motion of the Holy Ghost, vid. chap. xiv. 1, 12, 24, 30. For example, singing 
 praises to God was called prophesying ; but we see, when Paul prophesied, 
 the Spirit of God feli upon him, and he was turned into another man, 1 Sam. x. 
 6. Nor do I think any place, in the New Testament, can be produced, 
 wherein prophesying signifies bare reading of the scripture, or any other action, 
 performed without a supernatural impulse and assistance of the Spirit of God. 
 This we are sure, that the prophesying, which St. Paul here speaks of, is one 
 of the extraordinary gifts, given by the Spirit of God: vid. chap. xii. 10. Now, 
 that the Spirit of God and the gift of prophecy should be poured out upon wo- 
 med, as well as men, in the time of the gospel, is plain from Acts ii. 17, and then, 
 where could be a fitter place for them to utter their prophecies in, than the 
 assemblies ? , 
 
 It isnot unlikely, what one of the most Jearned and sagacious of our inter- 
 preters* of scripture suggests upon this place, viz. That Christian women 
 night, out of a vanity incident to that sex, propose to themselves, and affect an 
 imitation of the priests and prophetesses of the gentiles, who had their faces 
 uncovered, when they uttered their oracles, or officiated in their sacrifices : but 
 I cannot but wonder, that that very acute writer should not see, that the bare 
 being in the assembly could not give a christian woman any pretence to that 
 freedom. None of the Bacche, or Pythix, quitted their ordinary, modest 
 guise, but when she was, as the poets express it, “ Rapta,” or ‘‘ Plena Deo,” 
 possessed and hurried by the Spirit she served. And so, possibly, a christian 
 woman, when she found the Spirit of God poured out upon her, as Joel ex- 
 presses it, exciting her to pray, or sing praises to God, or discover any truth, 
 immediately revealed to her, might think it convenient, for her better uttering 
 of it, to be uncovered, or at least to be no more restrained in her liberty of 
 showing herself, than the female priests of the heathens were, when they deli- 
 vered their oracles: but yet, even in these actions, the apostle forbids the 
 women to unveil themselves. 
 
 St. Paul’s forbidding women to speak in the assemblies, will probably seem 
 a strong argument against this: but, when well considered, will perhaps prove 
 none, There be two places wherein the apostle forbids women to speak in the 
 
 * Mr. Mede, Disc. 6, p. 61. 
 
CHAP. XI. I. CORINTHIANS. 153 
 
 TEXT. 
 
 6 For if the woman be not covered, let her also be shorn: but if 
 it be a shame for a woman to be shorn, or shaven, let her be 
 covered. 
 
 PARAPHRASE. 
 
 contrary, a woman praying, or prophesying in the 
 church, with her head uncovered, dishonoureth the 
 man, who is her head, by appearing in a gar), that 
 disowns her subjection to him. For to appear bare- 
 headed in public, is all one as to have her hair cut 
 off, which is the garb and dress of the other sex, and 
 6 not of a woman. If, therefore, it be unsuitable to the 
 female sex to have their hair shorn, or shaved off, 
 
 NOTE. 
 
 church, 1 Cor. xiv. 34, 35; and 1 Tim. ii.11,12. He that shall attentively 
 read and compare these together, may observe that the silence, injoined the 
 women, is for a mark of their subjection to the male sex: and, therefore, what, 
 in the one, is expressed by “ keeping silence, and not speaking, but being 
 ‘© under obedience,” in the other, is called, “ being in silence, with all sub- 
 ‘© jection; not teaching, or usurping authority over the man.” The women, 
 in the churches, were not to assume the personage of doctors, or speak there 
 as teachers; this carried with it the appearance of superiority, and was for- 
 bidden. Nay, they were not so much as to ask questions there, or to enter 
 into any sort of conference. This shows a kind of equality, and was also 
 forbidden: but yet, though they were not to speak in the church, in their own 
 names; or, as if they were raised by the franchises of Christianity, to such an 
 equality with the men, that where knowledge, or presumption of their own 
 abilities emboldened them to it, they might take upon them to be teachers and 
 instructors of the congregation, or might, at least, enter into questionings and 
 debates there; this would have bad too great an air of standing upon even 
 ground with the men, and would not have well comported with the subordi- 
 pation of the sex, But yet this subordination, which God, for order's sake, 
 had instituted in the world, hindered not, but that, by the supernatural gifts of 
 the Spirit, he might make use of the weaker sex, to an extraordinary function, 
 whenever he thought fit, as well as he did of men, But yet, when they thus 
 either prayed or prophesied, by the motion and impulse of the Holy Ghost, care 
 was taken, that, whilst they were obeying God, who was pleased, by his 
 Spirit, to set them a speaking, the subjection of their sex should not be for- 
 gotten, but owned and preserved, by their being covered. The christian reli- 
 gion was not to give offerice, by any appearance, or suspicion, that it took 
 away the subordination of the sexes, and set the women at liberty from their 
 natural subjection to the man. And, therefore, we see, that in both these cases, 
 the aim was to maintain and secure the confessed superiority and deminion of 
 the mau, and not permit it to be invaded, so much as in appearance. Hence 
 the arguments, in the one case, for covering, and in the other for silence, are 
 all drawn from the natural superiority of the man, and the subjection of the 
 woman. In the one, the woman, without an extraordinary call, was to keep 
 silent, as a mark of her subjection: in the other, where she was to speak, by 
 an extraordinary call and commission from God, she was yet to continue the 
 profession of her subjection, in keeping herself covered. Here, by the way, 
 it is to be observed, that there was an extraordinary praying to God, by the 
 impulse of the Spirit, as well as speaking unto men, for their edification, ex- 
 hortation, and comfort: vid. chap. xiv. 15; Rom. viii. 26; Jude, ver. 20. These 
 things being premised, let us follow the thread of St. Panl’s discourse. 
 
154 I. CORINTHIANS. CHAP, XI. 
 
 TEXT. 
 
 7 For aman, indeed, ought not to cover his head, forasmuch as 
 he is the image and glory of God: but the woman is the glory 
 of the man. 
 
 8 For the man is not of the woman: but the woman of the mah. 
 
 9 Neither was the man created for the woman; but the woman 
 for the man. 
 
 10 For this cause ought the woman to have power on her head, 
 because of the angels. 
 
 11 Nevertheless, neither is the man without the woman, neither 
 the woman without the man, in the Lord. 
 
 12 For, as the woman is of the man, even so is the man also by the 
 woman: but all things of God. 
 
 13 Judge in yourselves ; is it comely, that a woman pray unto God 
 uncovered? ‘ 
 
 14 Doth not even nature itself teach you, that if a man have long 
 hair, it is a shame unto him? 
 
 PARAPHRASE. 
 
 7 let her, for the same reason, be covered. A man, 
 indeed, ought not to be veiled; because he is the image 
 and representative of God, in his dominion over 
 the rest of the world, which is one part of the glory 
 
 8 of God: But the woman, who was made out of the 
 man, made for him, and in subjection to him, is mat- 
 
 9 ter of glory to the man. But the man, not being * 
 
 made out of the woman, not for her, but the woman 
 10 made out of, and for the man, She ought, for this 
 reason, to have a veil on her head, in token of her 
 11 subjection, because of the angels*. Nevertheless, 
 the sexes have not a being, one without the other ; 
 neither the men without the woman, nor the wo- 
 12 man without the man, the Lord so ordering it, For, 
 as the first woman was made out of the man, so the 
 race of men, ever since, is continued and propagated 
 by the female sex: but they, and all other things, 
 13 had their being and original from God. Be you 
 yourselves judges, whether it be decent for a woman 
 to make a prayer to God, in the church, unco- 
 14 vered?. Does not even nature, that has made, and 
 
 NOTE. : 
 
 10. * What the meaning of these words is, 1 confess, I do not understand. 
 
CHAP. XI. 1, CORINTHIANS. 155 
 
 TEXT. 
 
 15 But if a woman have long hair, it is a glory to her ; for her hair 
 is given her for a covering. 
 
 16 But if any man seem to be contentious, we have no such custom, 
 neither the churches of God. 
 
 PARAPHRASE. 
 
 would have the distinction of sexes preserved, teach 
 you, that if a man wear his hair long, and dressed up 
 after the manner of women, it is misbecoming and 
 
 15 dishonourable to him? But to a woman, if she be 
 curious about her hair, in having it long, and dress- 
 ing herself with it, it is a grace and commendation; 
 
 16 since her hair is given her for a covering. But, if 
 any show himself to be a lover of contention*, we, 
 the apostles, have no such custom, nor any of the 
 churches of God. 
 
 NOTE. 
 
 16 * Why may not this, ‘* any one,”’ be understood-of the false apostles, here 
 glanced at ? 
 
 SECT. VIII. 
 CHAP. XI. 17—34. 
 
 CONTENTS. 
 
 ONE may observe from several passages in this epis- 
 tle, that several judaical customs were crept into the 
 corinthian church. This church being of St. Paul’s own 
 planting, who spent two years at Corinth; in forming it ; 
 it is evident these abuses had their rise from some other 
 teachers, who came to them after his leaving them, 
 which was about five years before his writing this epistle. 
 These disorders therefore may with reason be ascribed 
 to the head of the faction, that opposed St. Paul, who, 
 as has been remarked, was a jew, and probably ju- 
 daized. And that, it is like, was the foundation of the 
 great opposition between him and St. Paul, and the 
 reason why St. Paul labours so earnestly te destroy his 
 
156 I. CORINTHIANS. CHAP., XI,: 
 
 credit among the corinthians: this sort of men being 
 very busy, very troublesome, and very dangerous to the 
 gospel, as may be seen in other of St. Paul’s epistles, 
 particularly that to the galatians. 
 
 The celebrating the passover amongst the Jews was 
 plainly the eating of a meal distinguished from other 
 ordinary meals, by several peculiar ceremonies. Two 
 of these ceremonies were eating of bread solemnly broken, 
 and drinking a cup of wine, called the cup of blessing. 
 These two our Saviour transferred into the christian 
 church, to be used in their assemblies, for a commemo- 
 ration of his death and sufferings. In celebrating this 
 institution of our Saviour, the judaizing corinthians fol- 
 lowed the jewish custom of eating their passover; they 
 eat the Lord’s supper as-a part of their meal, bringing 
 their provisions into the assembly, where they eat di- 
 vided into distinct companies, some feasting to excess, 
 whilst others, ill provided, were in want. This eating 
 thus in the public assembly, and mixing the Lord’s sup- 
 per with their ordinary meal, as a part of it, with other 
 disorders and indecencies accompanying it, is the matter 
 of this section. These innovations, he tells them here, 
 he as much blames, as, in the beginning of this chap- 
 ter, he commends them for keeping to his directions in 
 - some other things. 
 
 ; TEXT. 
 17 Now in this, that I declare unto you, I praise you not, that ye 
 come together, not for the better, but for the worse. 
 18 For first of all, when ye come together in the church, I hear that 
 there be divisions among you ; and I partly believe it 
 
 19 For there must be also heresies among you, that they, which 
 are approved, may be made manifest among you. 
 
 PARAPHRASE. 
 
 17 Though what I said to you, concerning women’s 
 behaviour in the church, was not without commen- 
 dation of you; yet this, that I am now going to 
 speak to you of, is without praising you, because 
 you so order your meetings in your assemblies, that 
 
 18 they are not to your advantage, but harm. For first 
 I hear, that, when you come together in the 
 church, you fall into parties, and I partly believe 
 
 19 it; Because there must be divisions and factions 
 
CHAP. XI. I. CORINTHIANS. 157 
 
 TEXT. 
 
 20 When ye come together, therefore, into one place, this is not to 
 eat the Lord’s supper. 
 
 21 For, in eating, every one taketh before other, his own supper : 
 and one is hungry, and another is drunken. 
 
 22 What! have ye not houses to eat and drink in? Or despise ye 
 
 PARAPHRASE. 
 
 amongst you, that those who stand firm upon trial, 
 20 may be made manifest among you. You come to- 
 gether, it is true, in one place, and there you eat; 
 but yet this makes it not to be the eating of the 
 21 Lord’s supper. For, in eating, you eat not together, 
 but every one takes his own supper one before an- 
 22 other *. Have ye not houses to eat and drink in, at 
 home, for satisfying your hunger and thirst? Or 
 have ye a contempt for the church of God, and take 
 a pleasure to put those out of countenance, who 
 have not wherewithal to feast there, as you do? 
 What is it I said to you, that I praise you } for re- 
 
 NOTES. 
 
 21 * To understand this, we must observe, 
 
 (1.) That they had sometimes meetings, on purpose only for eating the Lord’s 
 supper, ver. 33. 
 
 (2.) That to those meetings they brought their own supper, ver. 21. 
 
 (3.) That though every one’s supper were brought into the common assem- 
 bly, yet it was not to eat in common, but every one fell to his own supper apart, 
 as soon as he und his supper were there ready for one another, without staying 
 for the rest of the company, or communicating with them in eating, ver. 
 21, 33. 
 
 In this St. Paul blames three things especially. 
 
 ‘Ist. That they eat their common food in the assembly, which was to be eaten 
 at home, in their houses, ver 22, 34. 
 
 2dly, That though they eat in the common meeting-place, yet they eat sepa- 
 rately, every one his own supperapart, So that the plenty and excess of some 
 shamed the want and penury of others, ver. 22, Hereby also the divisions 
 amongst them were kept up, ver. 18, they being as so many separated and 
 divided societies, not as one united body of christians, commemorating their 
 common head, as they should have been in celebrating the Lord’s supper, 
 chap. x. 16, 17. 
 
 3dly, That they mixed the Lord’s supper with their own, eating it as a part 
 of their ordinary meal, where they made not that discrimination between it 
 and their common food, as they should have done, ver, 29, 
 
 22 + He here plainly refers to what he had said to them, ver. 2, where he 
 praised them for remembering him in all things, and for retaining ras wapa- 
 Mores xabdo waptdwxe, what he had delivered to them. This commendation he 
 here retracts; for, in the matter of eating the Lord’s supper, they did not re- 
 tain d rapéSwxa, ver. 23, what he had delivered to them, which, therefore, in 
 the immediately following words, he repeats to them again. 
 
158 I, CORINTHIANS, CHAP, XI. 
 
 TEXT. 
 the church of God? And shame them that have not? What 
 shall I say to you? Shall I praise you in this? I praise you 
 not. . 
 23 For I have received of the Lord, that, which also I delivered 
 
 unto you, that the Lord Jesus, the same night, in which he was 
 betrayed, took bread: 
 
 24 And when he had given thanks, he brake it, and said, ‘* Take, 
 
 ‘* eat; this is my body, which is broken for you: this do in re- 
 ‘* membrance of me.” 
 
 25 After the same manner also, he took the cup, when he had 
 supped, saying, “ This cup is the new testament in my blood: 
 ‘* this do ye, as oft as ye drink it, in remembrance of me.” 
 
 26 For as often as ye eat this bread, and drink this cup, ye do show 
 the Lord’s death till he come. . 
 
 27 Wherefore, whosoever shall eat this bread, and drink this cup 
 
 of the Lord unworthily, shall be guilty of the body and blood 
 of the Lord. 
 
 PARAPHRASE. 
 
 taining what I delivered to you? On this occasion, 
 
 23 indeed, I praise you not for it. For what I received, 
 concerning this institution, from the Lord himself, 
 that I delivered unto you, when I was with you; 
 and it was this, viz. That the Lord Jesus, in the 
 
 24 night, wherein he was betrayed, took bread: And, 
 having given thanks, brake it, and said, “ Take, eat ; 
 
 “ this is my body which-is broken for you: this do 
 
 25 “ in remembrance of me.” So, likewise, he took 
 ’ the cup also when he had supped, saying, “ This 
 “ cup is the new testament in my blood: this do 
 
 “ ye, as often as ye do it, in remembrance of me.” 
 
 26 So that the eating of this bread, and the drink- 
 ing of this cup of the Lord’s supper, is not to sa- 
 tisfy hunger and thirst, but to show forth the 
 27 Lord’s death, till he comes. Insomuch that he, who 
 eats this bread, and drinks this cup of the Lord, 
 
 in an unworthy manner *, not suitable to. that end, 
 
 NOTE. 
 
 27 * ’Avatios, “ unworthily.” Our Saviour, in the institution of the 
 Lord’s supper, tells the apostles, that the bread and the cup were sacramentally 
 his body and blood, and that they were to be eaten and drank in remembrance 
 of him; which, as St, Paul interprets it, ver. 26, was to show forth his death 
 till he came. Whoever, therefore, eat and drank them, so as not solemnly to 
 show forth his death, followed not Christ’s institution, but used them unwor- 
 
CHAP, XI. I, CORINTHIANS. 159 
 
 TEXT. 
 
 98 But let a man examine himself, and so let him eat of that bread, 
 and drink of that cup. 
 
 PARAPHRASE. 
 
 shall be guilty of a misuse of the body and blood 
 28 of the Lord *. By this institution, therefore, of 
 Christ, let a man examine himself f ; and, according 
 
 NOTES. 
 
 thily, i. e. not to the end to which they were instituted. This makes St. Paul 
 tell them, ver. 20, that their coming together to eat it, as they did, viz. the sa- 
 cramental bread and wine promiscuously with their other food, as a part of 
 their meal, and that though in the same place, yet not all together, at one time, 
 and in one company, was not eating of the Lord’s supper. 
 
 * “Evoyos Esat, Shall be liable to the punishment due to one, who makes a 
 wrong use of the sacramental body and blood of Christ in the Lord’s supper, 
 What that punishment was, vid, ver. 30, 
 
 28 + St. Paul, as we have observed, tells the Corinthians, ver. 20, That to 
 eat it after the manner they did was not to eat the Lord’s supper. He tells 
 them also, ver. 29, That to eat it, without a due and direct imitating regard 
 had to the Lord’s body, (for so he calls the sacramental bread and wine, as our 
 Saviour did, in the institution) by separating the bread and wine from the 
 commen use of eating and drinking, for hunger and thirst, was to eat unwor- 
 thily. Toremedy their disorders herein, he sets before them Christ’s own in- 
 stitution of this sacrament ; that in it they might see the manner and end of 
 its institution ; and, by that, every one might examine his own comportment - 
 herein, whether it were comformable to that institution, and suited to that end, 
 Tn the account he gives, of Chrisi’s institution, we may observe, that he parti- 
 culariy remarks to them, that this eating and drinking was no part of common 
 eating and drinking for hunger and thirst, but was instituted in a yery solemn 
 manner, after they had supped, and for another end, viz. to represent Christ’s 
 body and blood, and to be eaten and drank in remembrance of him; or, as 
 St. Paul expounds it, to show forth his death. Another thing, which they 
 might observe in the institution, was, that this was done by all who were pre- 
 sent, united together in one company, at the same time, — All which put toge- 
 ther, shows us what the examination here proposed is. For the design of the 
 apostle here, being to reform what he found fault with, in their celebrating the 
 Lord’s supper, it is, by that alone, we must understand the directions he gives 
 them about it, if we will suppose he talked pertinently to this captious and 
 touchy people, whom he was very desirous to reduce from the irregularities 
 they were ran into, in this matter, as weil as several others, And if the ac- 
 count of Christ’s institution be not far their examining their carriage by it, and 
 adjusting it to it, to what purpose is it, here ? The examination, therefore, pro- 
 posed, was no other but an examination of their manner of eating the Lord’s 
 supper, by Christ’s institution, to see how their behaviour herein comported 
 with the institution, and the end, for which it was instituted. Which farther 
 appears to be so, by the punishment annexed to their miscarriages herein, which 
 was infirmities, sickness, and temporal death, with which God chastened them, 
 that they might not be condemned with the unbelieving world, ver. 30, 31. 
 For if the unworthiness, here spoken of, were either unbelief, or any of those 
 sins, which are usually made the matter of examination, itis to be presumed 
 the apostle would not wholly have passed them over in silence: this, at least, is 
 
160 I. CORINTHIANS. CHAP. XI, 
 
 TEXT. 
 
 29 For he that eateth and drinketh unworthily, eateth and drinketh 
 damnation to himself, not discerning the Lord’s body. 
 
 30 For this cause, many are weak and sickly among you, and many 
 sleep. 
 
 31 For if we would judge ourselves, we should not be judged. 
 
 PARAPHRASE. 
 
 to that *, let him eat of this bread, and drink of 
 29 this cup. For he, who eats and drinks after an 
 unworthy manner, without a due respect had to the 
 Lord’s body, in a discriminating + and purely sacra- 
 mental use of the bread and wine, that represent 
 it, draws punishmentt on himself by so doing. 
 30 And hence it is, that many among you are weak 
 and sick, and a good number are gone to their 
 31 graves. But if we would discriminate ourselves, i. e. 
 by our discriminating use of the Lord’s supper, we 
 
 NOTES. 
 
 certain, that the punishment of these sins is infinitely greater than that, which 
 God here inflicts on unworthy receivers, whether they, who are guilty of them, 
 received the sacrament, or no. 
 
 * Ka) gtws. These words, as to the letter, arerightly translated, ‘* and so.” 
 But that translation, I imagine, leaves generally a wrong sense of the place, in 
 the mind of an English reader. For in ordinary speaking, these words, ‘* Let 
 ‘© a man examine, and so let him eat,” are unders(ood to import the same with 
 these, ‘* Let a man examine, and then let him eat;” as if they signified no 
 more, but that examiuation should precede, and eating follow ; which I take to 
 be quite different from the meaning of the apostle here, whose sense the whole 
 design of the context shows to be this: ‘* [here set before you the institution 
 “ of Christ: by that, leta man examine his carriage, xa) s’rws, and according to 
 “* that, let him eat; let him conform the manner of his eating to that.” 
 
 29 + My Saxpiwy, “ not discriminating,” not, putting a difference between 
 thesacramental bread and wine (which St. Paul, with our Saviour, calls Christ’s 
 body) and other bread and wine, in the solemn and separate use of them. 
 The corinthians, as has been remarked, eat the Lord’s supper inand with their 
 gwn ordinary supper; whereby it came not to be sufficiently distinguished (as 
 became a religious and christian observance, so solemnly instituted) from com- 
 mon eating for bodily refreshment, nor from the jewish paschal supper, and the 
 bread broken, and the cup of blessing used in that: nor did it, in this way of 
 eating itin separate companies, as it were in private families, show forth the 
 Lord’s deat h,\s it was designed to do, by the concurreace and communion of 
 the whole assembly of christians, jointly united in the partaking of bread and 
 wine, ina way peculiar to them, with reference solely to Jesus Christ. This 
 was that, as appears by this place, which St. Paul, as wehave already explained, 
 calls eating unworthily, 
 
 29 { ‘“ Damnation,” by which our translation renders xpiza, is vulgarly 
 taken for eternal damnation, in the other world ; whereas xpiux here signifies 
 punishment of another nature, as appears by ver. 30, 32. 
 
CHAP. xt. = I. CORINTHIANS, — 161 
 
 TEXT. 
 
 $2 But when we are judged, we are chastened of the Lord, that we 
 should not be condemned with the world. 
 
 33 Wherefore, my brethren, when ye come together to eat, tarry 
 one for another. 
 
 34 And if any man hunger, let him eat at home; that ye come not 
 together unto condemnation. And the rest will I set in order, 
 when I come. 
 
 PARAPHRASE. 
 
 32 should not be judged, i.e. punished* by God. But, 
 being punished by the Lord, we are corrected}, that 
 we may not be condemned ¢ hereafter, with the un- 
 
 33 believing world. Wherefore, my brethren, when 
 you have a meeting for celebrating the Lord’s sup- 
 per, stay for one another, that you may eat it all 
 together, as partakers, all in common, of the Lord’s 
 
 34 table, without division, or distinction. But if any 
 one be hungry, let him eat at home to satisfy his 
 hunger, that. so the disorder in these meetings may 
 not draw on you-the punishment above mentioned. 
 What else remains to be rectified in this matter, I 
 will set in order when I come. 
 
 NOTES. 
 
 31 * Ataxpive does no where, that I know, signify to judge, as it is here 
 translated, but always signifies “ to distinguish,” or ‘* discriminate,” and in 
 this place has the same signification, and means the same thing, that it does, 
 ver. 29. He is little versed in St. Paul’s writings, who has not observed how 
 apt he is to repeat the same word, he had used before, to the same purpose, 
 though in a different, and sometimes a pretty hard construction; as here he ap- 
 plies Saxpiewv to the persons discriminating, as in the 29th verse to the thing 
 to be discriminated, thougtt in both places it be but to denote the same 
 action. 
 
 32 + Moudevdueix properly signifies to be corrected, as scholars are by their 
 master, for their good. 
 
 } ’Expwde9a here signifies the same that xpiz« does, ver. 29. 
 
 M 
 
162 I. CORINTHIANS. CHAP. XII. 
 
 SECT. IX. 
 CHAP. XII. 1.—XIV. 40. 
 
 CONTENTS. 
 
 THE corinthians seem to have inquired of St. Paul, 
 ““ What order of precedency and preference men were 
 * to have, in their assemblies, in regard of their spi- 
 “ ritual gifts?” Nay, if we may guess by his answer, 
 the question they seem more particularly to have pro- 
 posed, was, “ Whether those, who had the gift of 
 * tongues, ought not to take place, and speak first, and 
 “ be first heard in their meetings?” Concerning this, 
 there seems to have been some strife, maligning, and 
 disorder among them, as may be collected from ch. xii. 
 21—25, and xiii. 4, 5, and xiv. 40. 
 
 To this St. Paul answers in these three chapters, as 
 followeth 
 
 1. That they had all been heathen idolaters, and so 
 being deniers of Christ, were in that state none of them 
 spiritual: but that now, being christians, and owning 
 Jesus to be the Lord (which could not be done without 
 the Spirit of God), they were all zvevjarimxo}, spiritual, 
 and so there was no reason for one to undervalue an- 
 other, as if he were not spiritual, as well as himself, 
 chap. xii. 1—3. 
 
 2. That though there be diversity of gifts, yet they 
 are all by the same Spirit, from the same Lord, and the 
 same God, working them all in every one, according to 
 his good pleasure. So that, in this respect also, there is 
 no difference or precedency ; no occasion for any one’s 
 being puffed up, or affecting priority, upon account of 
 his gifts, chap. xii. 4—11. 
 
 3. That the diversity of gifts is for the use and benefit 
 of the church, which is Christ’s body, wherein the mem- 
 bers (as in the natural body) of meaner functions are as 
 much parts, and as necessary in their use to the good 
 of the whole, and therefore to be honoured, as much as 
 any other. ‘The union they have, as members in the 
 
‘ 
 
 CHAP. XII. - I. CORINTHIANS. 163 
 
 same body, makes them all equally share in one 
 another’s good and evil, gives them a mutual esteem 
 and concern one for another, and leaves no room for 
 contests or divisions amongst them, about their gifts, or 
 the honour and place due to them, upon that account, 
 chap. xii. 12—31. 
 
 4. That though gifts have their excellency and use, 
 and those, who have them, may be zealous in the use 
 of them; yet the true and sure way for a man to get 
 an excellency and preference above others, is the en- 
 larging himself in charity, and excelling in that, with- 
 out which a christian, with all his spiritual gifts, is no- 
 thing, chap. xiii. 1—13. 
 
 5. In the comparison of spiritual gifts, he gives those 
 the precedency, which edify most; and, in particular, 
 prefers prophesying to tongues, chap. xiv. 1—40. 
 
 SECT. 1X. pio! 
 CHAP. XII. 1—3. 
 
 TEXT. 
 
 1 Now concerning spiritual gifts, brethren, I would not have you 
 ignorant. 
 
 2 Ye know that ye were Gentiles, carried away unto these dumb 
 idols, even as ye were led. 
 
 . PARAPHRASE. 
 
 1 As to spiritual men, or men assisted and acted by 
 the Spirit *, I shall inform you; for I would not have 
 2 you be ignorant. You yourselves know, that you 
 
 1 * Tvevuarindy, “ spiritual.” We are warranted, by a like use of the 
 word, in several places of St. Paul’s epistles, as chap. ii. 15, and xiv. 37, of 
 this epistle; and Gal. vi. 1, to take it here in the masculine gender, standing 
 for persons, and not gifts. And the context obliges us to understand it so. 
 For if we will have it stand for gifts, and not persons, the sense and coherence 
 of these three first verses will be very hard to be made out. Besides, there is 
 evidence enough, in several parts of it, that the subject of St. Paul’s discourse 
 here, is cyevzarixa}, persons endowed with spiritual gifts, coutending for pre- 
 cedency, in consideration of their gifts. See ver. 13, &c. of this chapter ; aud 
 to what purpose, else, says he, chap. xiv. 5, greater’is he that prophesieth, than 
 he that speaketh with tongues? 
 
 M 2 
 
164 I. CORINTHIANS, car, it. 
 
 _ TEXT. 
 
 3 Wherefore I give you to understand, that no man, speaking by 
 the Spirit of God, calleth Jesus accursed; and that no man can 
 say, that Jesus is the Lord, but by the Holy Ghost. 
 
 PARAPHRASE. 
 
 were heathens, engaged in the worship of stocks and 
 stones, dumb, senseless idols, by those, who were then 
 3 your leaders. Whereupon let me tell you, that no 
 one, who opposes Jesus Christ, or his religion, has 
 the Spirit of God *. And whoever is brought to own 
 Jesus to be the Messiah, the Lord +, does it by the 
 Holy Ghost. And therefore, upon account of having 
 the Spirit, you can none of you lay any claim to su- 
 periority ; or have any pretence to slight any of your 
 brethren, as not having the Spirit of God, as well as 
 you. For all, that own our Lord Jesus Christ, and 
 .believe in him, do it by the Spirit of God, i.e. can 
 do it upon no other ground, but revelation, coming 
 from the Spirit of God. 
 
 NOTES. 
 
 3 * This is spoken against the jews, who pretended to the Holy Ghost, and 
 yet spoke against Jesus Christ, and denied that the Holy Ghost was ever given 
 to the gentiles: vid. Acts x. 45, Whether their judaizing false apostle were 
 at all glanced at in this, may be considered. 
 
 + Lord. What is meant by Lord, see note, chap. viii. 5. 
 
 SECT: PX.) Neos 
 CHAP. XII, 4—11. 
 
 CONTENTS. 
 
 ANOTHER consideration, which St. Paul offers, against 
 any contention for superiority, or pretence to precedency, 
 upon account of any spiritual gift, is, that those distinct 
 ' gifts are all of one and the same Spirit, by the same 
 Lord; wrought in every one, by God alone, and all for 
 the profit, of the church. 
 
CHAP, XII, I, CORINTHIANS, 165 
 
 ‘TEXT. 
 
 4 Now there are diversities of gifts, but the same Spirit. 
 
 5 And there are differences of administrations, but the same Lord. 
 
 6 And there are diversities of operations, but it is the same God 
 which worketh all in all. 
 
 7 But the manifestation of the Spirit is given to every man, to pro- 
 fit withal. 
 
 8 For to one is given, by the Spirit, the word of wisdom; to an- 
 other, the word of knowledge by the same Spirit: 
 
 PARAPHRASE. 
 
 4 Be not mistaken, by the diversity of gifts ; for, though 
 there be diversity of gifts among christians, yet there 
 is no diversity of spirits, they all come from one and 
 
 5 the same Spirit. Though there be diversities of of- 
 fices * in the church, yet all the officers have but one 
 
 6 Lord. And though there be various influxes, where- 
 by christians are enabled to do extraordinary thingst, 
 yet it is the same God, that works ¢ all these extra- 
 
 7 ordinary gifts, in every one that has them. But the 
 way, or gift, wherein every one, who has the Spirit, 
 is to show it, is given him, not for his private advan- 
 tage, or honour 4, but for the good and advantage of 
 
 8 the church. For instance; to one is given, by the 
 spirit, the word of wisdom ||, or the revelation of the 
 gospel of Jesus Christ, in the full latitude of it: such 
 as was given to the apostles: to another, by the same 
 spirit, the knowledge §[ of the true sense and true 
 meaning of the holy scriptures of the Old Testament, 
 
 NOTES. 
 
 5 * These different offices are reckoned up, ver. 28, &c. 
 
 6 + What these tepyjuara were, see ver. 8—1). 
 
 t They were very properly called e&epyyuora— in workings;” becatise 
 they were above all human power: men, of themselves, could do nothing of, 
 them at all; but it was God, as the apostle tells us here, who, in these extra- 
 ordinary gifts of the Holy Ghost, did all that was done; it was the effect of 
 his immediate operation, as St. Paul assures us, in that parallel place, Phil. ii. 
 13. In which chapter, ver. 3 and 14, we find that the philippians stuod a lit- 
 tle in need of the same advice, which St, Paul so at large presses here upon 
 the corinthians, 
 
 7 § Vid. Rom. xii. 3—8. 
 
 8 || 2o¢/a. The doctrine of the gospel is, more than once, in the beginning 
 of this epistle, called ‘* the wisdom of God.” 
 
 I Tveors is used, by St. Paul, for such a knowledge of the !aw and the 
 prophets, 
 
166 I. CORINTHIANS. CHAP, XII. 
 
 TEXT. 
 
 Y To another, faith by the same Spirit; to another, the gifts of 
 healing, by the same Spirit ; 
 
 10 To another, the working of miracles; to another, prophecy ; to 
 another, discerning of spirits; toanother, divers kinds of tongues; 
 to another, the interpretation of tongues. ‘ 
 
 11 But all these worketh that one and the self-same Spirit, dividing 
 to every man severally, as he will. 
 
 PARAPHRASE. , 
 
 for the explaining and confirmation of the gospel : 
 9 To another, by the same Spirit, is given an undoubt- 
 ing persuasion *, and stedfast confidence, of perform- 
 ing what he is going about; to another, the gift of 
 10 curing diseases, by the same Spirit; To another, the 
 working of miracles; to another, prophecy; to 
 another, the discerning by what spirit men did any 
 extraordinary operation; to another, diversity of 
 languages ; to another, the interpretation of lan- 
 11 guages. All which gifts are wrought in believers, by 
 one and the same Spirit, distributing to every one, 
 
 in particular, as he thinks fit. 
 
 NOTES. 
 
 9. * In this sense xisic, ** faith,’’ is sometimes taken in the New Testament, 
 particularly chap. xiii. 2. It is difficult, I confess, to define the precise mean- 
 ing of each word, which the apostle uses in the 8th, 9th, and 10th verses here. 
 But if the order, which St, Paul observes, in enumerating by Ist, 2d, 3d, the 
 three first officers set down, ver. 28, viz. ‘* first apostles; secondly, prophets; 
 © thirdly, teachers,” have any relation, or may give any light to these three 
 gifts, which are set down in the first place here, viz. ‘* Wisdom, Knowledge, 
 ** and Faith,” we may then properly understand, by gog/az, ** wisdom,” the 
 whole doctrine of the gospel, as communicated to the apostles: by yaoi, 
 ** knowledge,” the gift of understanding the mystical sense of the law and the 
 prophets; and by wisis, *‘ faith,” the assurance and confidence, in delivering, 
 and confirming, the doctrine of the gospel, which became SidacxdAus, ** doc- 
 “ tors, or teachers.” This, at least, 1 think, may be presumed, that since cepla 
 and ywors have Adyoy joined to them, and it is said, ** the word of wisdom, and 
 ‘© the word of knowledge ;” wisdom and knowledge here signify such gitts of 
 the mind as are to be employed in preaching. 
 
 10 + ** Prophecy ” comprehends these three things, prediction, singing by 
 the dictate of the Spirit, and understanding and explaining the mysterious, 
 hidden sense of scripture, by an immediate illumination and motion of the 
 
 . Spirit, as we have already shown. And that the prophesying, herespoken of, 
 was by immediate revelation, vid. chap, xiv. 29—31, 
 
CHAP. XII. I. CORINTHIANS. - 167 
 
 SECT.ALX....N*.-3. 
 CHAP. XII. 12—31. 
 
 CONTENTS. 
 
 FrRoM the necessarily different functions in the body, 
 and the strict union, nevertheless, of the members, 
 adapted to those different functions, in a mutual sym- 
 pathy and concern one for another; St. Paul here far- 
 ther shows, that there ought not to be any strife, or di- 
 vision, amongst them, about precedency and preference, 
 upon account of their distinct gifts. 
 
 TEXT. 
 
 12 For, as the body is one, and hath many members, and all the 
 members of that one body, being many, are one body: so also 
 is Christ. ; 
 
 13 For, by one Spirit, are we all baptized into one body, whether 
 we be jews or gentiles, whether we be bond or free; and have 
 been all made to drink into one Spirit. 
 
 PARAPHRASE. 
 
 12 For as the body, being but one, hath many mem- 
 bers, and all the members of the body, though many, 
 yet make but one body; so is Christ, in respect 
 
 13 of his mystical body, the church. For by one 
 Spirit we are all baptized into one church, and 
 are thereby made one body, without any pre-emi- 
 nence to the jew* above the gentile, to the free 
 above the bond-man: and the blood of Christ, which 
 we all partake of, in the Lord’s supper, makes us 
 all have one life, one spirit, as the same blood, dif- 
 fused through the whole body, communicates the 
 
 NOTE. 
 
 13 * The naming of the jews here, with gentiles, and setting both on the 
 same level, when converted to christianity, may probably be done here, by 
 St. Paul, with reference to the false apostle, who was a jew, and seems to have 
 claimed some pre-eminence, as due te him upon that account: whereas, among 
 the members of Christ, which all make but one body, there is no superiority, or 
 other distinction, but, as by the several gifts, bestowed on them by God, they 
 contribute more, or less, to the edification of the church, 
 
168 I. CORINTHIANS, CHAP, XII, 
 
 TEXT. 
 
 14 For the body is not one member, but many. 
 
 15 If the foot shall say, ** Because I am not the hand, I am not of 
 *“« the body :” is it therefore not of the body? 
 
 16 And if the ear shall say, ‘* Because I am not the eye, I am not 
 ‘* of the body: ”? is it therefore not of the body? 
 
 17 If the whole body were an eye, where were the hearing? If 
 the whole were hearing, where were the smelling? 
 
 18 But now hath God set the members, every one of them, in the 
 body, asit hath pleased him. 
 
 19 And if they were all one member, where were the body? 
 
 20 But now are they many members, yet but one body. 
 
 21 And the eye cannot say unto the hand, “ I have no need of 
 *‘thee:”? nor, again, the head to the feet, «I have no need of 
 “ you.” 
 
 PARAPHRASE. 
 
 14 same life and spirit to all the members. For the 
 body is not one sole member, but consists of many 
 members, all vitally united in one common sympathy 
 
 15 and usefulness. If any one have not that function, or 
 
 16 dignity, in the church, which he desires, He must 
 not, therefore, declare that he is not of the church, 
 he does not thereby cease to be a member of the 
 
 17 church. There is as much need of several and dis- 
 tinct gifts and functions in the church, as there is of 
 different senses and members in the body; and 
 the meanest and least honourable would be missed, 
 if it were wanting, and the whole body would 
 
 18 suffer by it. Accordingly, Ged hath fitted several 
 persons, as it were so many distinct members, to 
 several offices and functions in the church, by pro- 
 per and peculiar gifts and abilities, which he has 
 bestowed on them, according to his good pleasure. 
 
 19 But if all were but one member, what would become 
 of the body ? There would be no such thing as an 
 human body; no more could the church be edified, 
 and framed into a growing lasting society, if the gifts 
 
 20 of the Spirit were all reduced toone. But now, by 
 the various gifts of the Spirit, bestowed on its se- 
 veral members, it is as a well organized body, wherein 
 the most eminent member cannot despise the meanest, 
 
 21 The eye cannot say to the hand, “ I have no need 
 “ of thee;”? nor the head to the feet, “ I have 
 
CHAP, XII. I, CORINTHIANS. 169 
 
 TEXT. 
 
 22 Nay, much more those members of the body, which seem to be 
 more feeble, are necessary, 
 
 23 And those members of the body, which we think to be less ho- 
 nourable, upon these we bestow more abundant honour, and our 
 uncomely parts have more abundant comeliness. 
 
 24 For our comely parts have no need: but God hath tempered the 
 body together, having given more abundant honour to that part 
 which lacked : 
 
 25 That there should be no schism in the body; but that the mem- 
 bers should have the same care one for another. 
 
 26 And whether one member suffer, all the members suffer with it: 
 or one member be honoured, all the members rejoice with it. 
 
 27 Now, ye are the body of Christ, and members in particular. 
 
 28 And God hath set some in the church, first apostles, secondarily 
 prophets, thirdly teachers, after that miracles, then gifts of heal- 
 ings, helps, governments, diversities of tongues. 
 
 PARAPHRASE. 
 
 22 * no need of you.” It is so far from being so, that 
 the parts of the body, that seem in themselves weak, 
 
 23 are nevertheless of absolute necessity. And those 
 parts which are thought least honourable we take care 
 always to cover with the more respect ; and our least 
 graceful parts have thereby a more studied and ad- 
 24 ventitious comeliness. For our comely parts have no- 
 need of any borrowed helps, or ornaments: but God 
 hath so contrived the symmetry of the body, that he 
 hath added honour to those parts, that might seem 
 
 25 naturally to want it: That there might be no dis- 
 union, no schism in the body; but that the members 
 should all have the same care and concern one for 
 
 26 another; And all equally partake and share in the 
 harm, or honour, that is done to any of them in par- 
 
 27 ticular. Now, in like manner, you are, by your par- 
 ticular gifts, each of you, in his peculiar station and 
 aptitude, members of the body of Christ, which is 
 
 28 the church: Wherein God hath set, first some apos- 
 tles, secondly prophets, thirdly teachers, next workers 
 
 of miracles, then those, who have the gift of healing, 
 
 _ helpers *, governors +, and such as are able to speak 
 
 NOTES. 
 
 28 * AvtiAnves, “ Helps,” Dr. Lightfoot takes to be those, who accompa- 
 nied the apostles, were sent up and down by them, in the service of the gospel, 
 
 and baptized those, that were converted by them. 
 + Ku€covjces, to be the same with discerning of spirits, ver, 10. 
 
170 I. CORINTHIANS. CHAP. XII. 
 
 TEXT. 
 
 29 Are all apostles? Are all prophets? Are all teachers? Are 
 all workers of miracles ? 
 
 30 Have all the gifts of healing? Do all speak with tongues ? 
 Do all interpret ? 
 
 31 But covet earnestly the best gifts : and yet show I unto you a 
 more excellent way. : 
 
 PARAPHRASE. 
 
 29 diversity of tongues. Are all apostles? Are all 
 prophets? Are all teachers? Are all workers of 
 
 30 miracles? Have all the gift of healing? Do all 
 speak diversity of tongues? Are all interpreters of 
 
 31 tongues? But ye contest one with another, whose 
 particular gift is best, and most preferable *; but I 
 will show you a more excellent way, viz. mutual 
 good-will, affection and charity. 
 
 NOTE. 
 
 * That this is the apostle’s meaning here, is plain, in that there was an 
 emulation amongst them, and a strife for precedency, on account of the several 
 gifts they had, (as we have already observed, from several passages in this sec- 
 tion) which made them, in their assemblies, desire to be heard first. This was 
 the fault the apostle was here correcting ; and it is not likely he should exhort 
 themall, promiscuously, to seek the principal and most eminent gifts, at the 
 end of a discourse wherein he had been demonstrating to them, by the example 
 of the human body, that there ought to be diversity of gifts and functions of 
 the church; but that there ought to be no schism, emulation, or contest among 
 them, upon the account of the exercise of those gifts: that they were all useful 
 in their places, and no member was at all to be the less honoured, or valued, 
 for the gift he had, though it were not one of the first rank, And in this sense 
 the word %Aév is taken, in the next chapter, ver. 4, where St. Paul, pursuing 
 the same argument, exhorts them to mutual charity, good-will and affection, 
 which, he assures them, is preferable to any gifts whatsoever, Besides; to 
 what purpose should he exhort them ‘* to covet earnestly the best gifts,” when 
 the obtaining of this or that gift did not at all lie in their desires or endea- 
 vours, the apostle having just before told them, ver. 11, that ‘* the Spirit di- 
 *© vides those gifts, to every man, severally, as he will,’ and, those, he writ to, 
 had their allotment already? He might as reasonably, according to his own 
 doctrine, in this very chapter, bid the foot covet to be the hand, or the ear to 
 be the eye. Let it be remembered, therefore, to rectify this, that St, Paul 
 says, ver. 17, of thischapter: * If the whole body were the eye, where were 
 ‘© the hearing,” &c. St. Paul does not use te cross his own design, nor con- 
 tradict his own reasoning. 
 
 , 
 
CHAP. XIII. I. CORINTHIANS. 171 
 
 SECT. IX. N°. 
 CHAP. XIII. 1—13. 
 
 CONTENTS. 
 
 St. Paul having told the corinthians, in the last words 
 of the preceding chapter, that he would show them a 
 more excellent way, than the emulous producing of their 
 gifts in the assembly, he, in this chapter tells them, that 
 this more excellent way is charity, which he at large 
 explains, and shows the excellency of. 
 
 TEXT. 
 
 1 Txoveu I speak with the tongues of men, and of angels, and 
 have not charity, I am become as sounding brass, or a tinkling 
 cymbal. 
 
 2 And though I have the gift of prophecy, and understand all mys- 
 teries, and all knowledge ; and though I have all faith, so that I 
 could remove mountains, and have no charity, I am nothing. 
 
 PARAPHRASE, 
 
 1 Ir I speak all the languages of men and angels *, 
 and yet have not charity, to make use of them en- 
 tirely for the good and benefit of others, I am no 
 better than a sounding brass, or noisy cymbal +, which 
 fills the ears of others, without any advantage to it- | 
 
 2 self, by the sound it makes. And if I have the gift 
 of prophecy, and see, in the law and the prophets, 
 all the mysteries + contained in them, and compre- 
 
 NOTES, 
 
 1 * ‘© Tongues of angels” are mentioned here, according to the conception 
 of the jews. 
 
 + A-cymbal consisted of two large, hollowed plates of brass, with broad 
 brims, which werestruck one against another, to fill up the symphony, in great 
 concerts of music; they made a great deep sound, but had scarce any variety of 
 musical notes. 
 
 2 {+ Any predictions, relating to our Saviour, or his doctrine, or the times 
 of the gospel, contained in the Old Testament, in types, or figurative and ob- 
 scure expressions, not understood before his coming, and being revealed to the 
 world, St. Paul calls ‘‘ mystery,” as may be seenall through his writings. So 
 that ‘‘ mystery and knowledge,” are terms here used by St. Paul, to signify 
 truths concerning Christ to come, contained in the Old Testament; and “ pro- 
 ‘¢ phecy,” the understanding of the types and prophecies containing those truths, 
 so as to be able to explain them to others. . 
 
172 ~ J, CORINTHIANS. CHAP. XIIt. 
 
 TEXT. 
 
 3 And though I bestow all my goods to feed the poor, and though 
 I give my body to be burned, and have not charity, it profiteth 
 me nothing. " 
 
 4 Charity suffereth long, and is kind ; charity envieth not; charity 
 vaunteth not itself, is not puffed up ; 
 
 5 Doth not behave itself unseemly, seeketh not her own, is not 
 easily provoked, thinketh no evil ; 
 
 6 Rejoiceth not in iniquity, but rejoiceth in the truth: 
 
 7 Beareth all things, believeth all things, hopeth all things, en- 
 dureth all things. 
 
 8 Charity never faileth : but whether there be prophecies, they shall 
 fail; whether there be tongues, they shall cease ; whether there 
 be knowledge, it shall vanish away. 
 
 9 For we know in part, and we prophesy in part. 
 
 PARAPHRASE. 
 
 hend all the knowledge they teach ; and if I have faith 
 to the highest degree, and power of miracles, so as to 
 be able to remove mountains *, and have not charity, 
 3 Iam nothing: I am of no value. And if I bestow 
 all I have, in relief of the poor, and give myself to be 
 burnt, and have not charity, it profits me nothing. 
 4 Charity is long-suffering, is gentle and benign, with- 
 5 out emulation, insolence, or being puffed up; Is not 
 ambitious, nor at all self-interested, is not sharp upon 
 6 others failings, or inclined to ill interpretations: Cha- 
 rity rejoices with others, when they do well; and, when 
 any thing is amiss, is troubled, and covers their fail- 
 7 ings: Charity believes well, hopes well of every one, 
 8 and patiently bears with every thing +: Charity will 
 never cease, as a thing out of use; but the gifts of 
 prophecy, and tongues, and the knowledge whereby 
 men look into, and explain the meaning of the scrip- 
 tures, the time will be, when they will be laid aside, 
 9 asno longer of any use. For the knowledge we have 
 now in this state, and the explication we give of scrip- 
 
 NOTES. 
 
 * « To remove mountains,” is to do what is next to impossible. 
 
 + May we not suppose, that, in this description of charity, St. Paul inti« 
 mates, and tacitly reproves, their contrary Carriage, in their emulationand con- 
 tests about the dignity and preference of their spiritual gifts ? 
 
CHAP. XIII. I. CORINTHIANS. 178 
 
 TEXT. 
 
 10 But when that which is perfect is come, then that which is in 
 part shall be done away. 
 
 11 When I was a child, I spake asa child, I thought as a child; 
 but when I became a man, I put away childish things. 
 
 12 For now we see through a glass, darkly ; but then face to face ; 
 now I know in part; but then shall I know, even as also I am 
 known. 
 
 13 And now abideth faith, hope, charity, these three : but the great- 
 est of these is charity. 
 
 PARAPHRASE, 
 
 10 ture, is short, partial, and defective. But when, 
 hereafter, we shall be got into the state of accom- 
 plishment and perfection, wherein we are to remain 
 in the other world, there will no longer be any need 
 of these imperfecter ways of information, whereby 
 
 11 we arrive at but a partial knowledge here. Thus, 
 when I was in the imperfect state of childhood, I 
 talked, I understood, I reasoned after the imperfect 
 manner of a child : but, when I came to the state 
 and perfection of manhood, I laid aside those childish 
 
 12 ways. Now we see but by reflection, the dim, and 
 as it were, enigmatical representation of things: but 
 then we shall see things directly, and as they are in 
 themselves, as a man sees another, when they are 
 face to face. Now I have but a superficial, partial 
 knowledge of things; but then I shall have an in- 
 tuitive, comprehensive knowledge of them, as I my- 
 selfam known, and lie open to the view of superiour, 
 seraphic beings, not by the obscure and imperfect 
 
 13 way of deductions and reasoning. But then, even 
 in that state, faith, hope, and charity, will remain: 
 but the greatest of the three is charity. 
 
174 I-CORINTHIANS.  cwar-x1v. 
 
 SECT. IX. N* 5. 
 CHAP. XIV. 1—40. 
 
 CONTENTS. 
 
 St. PAUL, in this chapter, concludes his answer to 
 the corinthians, concerning spiritual men, and their 
 gifts; and having told them, that those were most pre- 
 ferable, that tended most to edification ; and particularly 
 shown, that prophecy was to be preferred to tongues ; 
 he gives them directions for the decent, orderly, and 
 profitable exercise of their gifts, in their assemblies. 
 
 TEXT. 
 
 1 Fottow after charity, and desire spiritual gifts, but rather that 
 ye may prophesy. 
 2 For he, that speaketh in an unknown tongue, speaketh not unto 
 
 PARAPHRASE. 
 
 1 LET your endeavours, let your pursuit, therefore, 
 be after charity; not that you should neglect the use 
 2 of your spiritual gifts *, especially the gift of pro- 
 
 NOTE. 
 
 1 * ZydSre rx wvevparind. That %mAsy does not signify to coyet or desire, 
 nor can be understood to be so used by St. Paul, in thissection; I have already 
 shown, ch. xii. 31. That it has, here, the sense, that I have given it, is plain 
 from the same direction concerning spiritual gifs, repeated ver. 39, in these 
 words, {mAire 41d mpopyreve xol TO AaAely yAWooos py xwAvere, the meaning, 
 in both places, being evidently this; that they should not neglect the use of 
 their spiritual gifts, especially they should, in the first place, cultivate and exer- 
 cise the gift of prophesying ; but yet should not wholly lay aside the speaking 
 with variety of tongues in their assemblies, It will, perhaps, be wondered, 
 why St. Paul should employ the word %Aéy, in so unusual a sense; but that 
 will easily be accounted for, if what I have remarked, chap. xiv. 15, concern- 
 ing St. Paul’s custom of repeating words, be remembered. But, besides what 
 is familiar in St. Paul’s way of writing, we may find a particular reason for 
 his repeating the word “Az here, though ina somewhat unusual signification. 
 He having, by way of reproof, told them, that they did ay 7a yapiouara 
 re xpeirrove, had an emulation, or made a stir about whose gifts were best, 
 and were, therefore, to take place in their assemblies: to prevent their thinking, 
 that %Asv might have too harsh a meaning, (for he is, in ali this epistle, very 
 tender of offending them, and therefore sweetens all his reproofs, as much as 
 possible) he here takes it up again, and uses it, more than once, ina way that 
 
CHAP. XIV. -I. CORINTHIANS. 175 
 
 TEXT. 
 
 men, but unto God: for no man understandeth him ; howbeit, in 
 the Spirit, he speaketh mysteries. 
 
 3 But he, that prophesieth, speaketh unto men, to edification, and 
 exhortation, and comfort. 
 
 4 He that speaketh im an unknown tongue edifieth himself: but he, 
 that prophesieth, edifieth the church. 
 
 PARAPHRASE. 
 
 2 phecy: For he, that speaks in an unknown tongue*, 
 speaks to God alone, but not to men: for nobody 
 understands him ; the things he utters, by the Spirit, 
 in an unknown tongue, are mysteries, things not 
 
 3 understood, by those who hear them. But he, that 
 prophesieth +, speaks to men, who are exhorted and 
 comforted thereby, and helped forwards in religion 
 
 4 and piety. He that speaks in an unknown tongue {, 
 edifies himself alone; but he that prophesieth, edi- 
 
 NOTES. 
 
 approves and advises that they should %Asy mvevyatizx whereby yet he means 
 no more, but that they should not neglect their spiritual gifts: he would have 
 them use them in their assemblies, but yet in such method and order, as he 
 directs, 
 
 2 * He, who attentively reads this section, about spiritual men, and their 
 gifts, may find reason to imagine, that it was those, who had the gift of tongues, 
 who caused the disorder in the church at Corinth, by their forwardness to speak, 
 and striving to be heard first, and so taking up too much of the time in their 
 assemblies, in speaking in unknown tongues. For the remedying this disorder, 
 and better regulating of this matter amongst other things, they had recourse to 
 St. Paul. He will not easily avoid thinking so, who considers, 
 
 Ist, That the first gift, which St. Paul compares with charity, chap. xiii. 
 and extremely undervalues, in comparison of that divine virtue, is the gift of 
 tongues. As if that were the gift they most affected to show, and most 
 valued themselves upon; as indeed it was, in itself, not fitted for ostentation 
 in their assemblies, of any cther, if any one were inclined that way: and that 
 the corinthians, in their present state, were not exempt from emulation, vanity, 
 and ostentation is very evident. 
 
 2dly, That chap. xiv. when St. Paul compares their spiritual gifts one with 
 another, the first, nay, and only one, that he debases and depreciates, in com- 
 parison of others, is the gift of tongues, which he discourses of, for above 20 
 verses together, in a way fit toabate a too high esteem, 2nd a too excessive use 
 of it, in their assemblies ; which we cannot suppose he would have done, had 
 they not been guilty of some such miscarriages in the case, whereof the 24th 
 verse is not without an intimation. 
 
 3dly, When he comes to give direction about the exercise of their gifts in 
 their meetings, this of tongues is the only one that he restrains and limits, 
 ver. 27, 28. 
 
 3 + What is meant by prophesying, see note, chap. xii. 10. 
 
 4 t By yAwcon, “ unknown tongue,” Dr. Lightfoot, in this chapter, un- 
 derstands the Hebrew tongue, which, as he observes, was used in the synagogue, 
 
176 I. CORINTHIANS. CHAP. XIV. 
 
 TEXT. 
 
 5 I would that ye all spake with tongues, but rather that ye pro- 
 phesied : for greater is he that prophesieth, than he that speaketh 
 wih tongues, except he interpret, that the church may receive 
 edifying. 
 
 6 a, i brethren, if I come unto you, speaking with tongues, what 
 shall I profit you, except I shall speak to you, either by revela- 
 tion, or by knowledge, or by prophesying, or by doctrine? 
 
 7 And even things without life, giving sound, whether pipe or harp, 
 except they give a distinction in the sounds, how shall it be known 
 what is piped, or harped ? 
 
 PARAPHRASE. 
 
 5 fieth the church. I wish that ye had all the gift of 
 tongues, but rather that ye all prophesied ; for greater 
 is he that prophesieth, than he that speaks with 
 tongues, unless he interprets what he delivers in an 
 unknown tongue, that the church may be edified by it. 
 
 6 For example, should I apply myself to you in a tongue 
 you knew not, what good should I do you, unless I 
 interpreted to you what I said, that you might 
 understand the revelation, or knowledge, or pro- 
 
 7 phecy, or doctrine * contained in it? Even in- 
 animate instruments of sound, as pipe or harp, 
 are not made use of, to make an insignificant noise ; 
 but distinct notes, expressing mirth, or mourning, 
 or the like, are played upon them, whereby the tune 
 
 NOTES. 
 
 in reading the sacred scripture, in praying and in preaching. If that be the 
 meaning of tongue, here, it suits well the apostle’s design, which was to take 
 them off from their jewish, false apostle, who probably might have encouraged 
 and promoted this speaking of Hebrew, in their assemblies. 
 
 6 * It isnotto be doubted but these four distinct terms, used here by the 
 apostle, had each its distinct signification, in his mind and intention: whether 
 what may be collected from these epistles, may sufficiently warrant us tounder- 
 stand them, in the following significatioas, I leave to the judgment of others: 
 Ist, "Aroxdruvlis, ‘* revelation,’ something revealed by God, immediately to 
 the person; vid. ver. 30, 2dly, Tvwous, ‘‘ knowledge,” the understanding the 
 mystical and evangelical sense of passages in the Old Testement, relating to 
 our Saviour and the gospel. 3dly, Mpogursiz, “ prophesy,” an inspired hymn; 
 vid. ver. 26, Athly, A:day7, “ doctrine,” any truth of the gospel concerning 
 faith, or manners, But whether this or any other, precise meaning of these 
 words can be certainly made out now, it is perhaps of no great necessity to be 
 over curious; it being enough, for the understanding the sense and argument 
 of the apostle here, to know that these terms stand for some intelligible dis- 
 course, tending to the edification of the church, though of what kind each of 
 them was, in particular, we certainly know not, bes 
 
CHAP, xIV. I. CORINTHIANS. 177 
 
 TEXT. 
 
 8 For if the trumpet give an uncertain sound, who shall prepare 
 himself to the battle ? . 
 
 9 So likewise you, except ye utter by the tongue words easy to be 
 understood, how shall it be known what is spoken? For ye 
 shall speak into the air. 
 
 10 There are, it may be, so many kinds of voices in the world, and 
 none of them is without signification. 
 
 11 Therefore, if I know nct the meaning of the voice, I shall be 
 unto him that speaketh a barbarian; and he that speaketh shall 
 be a barbarian unto me. 
 
 12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek 
 that ye may excel to the edifying of the church. 
 
 13 Wherefore, let him, that speaketh in an unknown tongue, pray 
 that he may interpret. 
 
 14 For if I pray in an unknown tongue, my spirit prayeth, but my 
 understanding is unfruitful. 
 
 PARAPHRASE. 
 
 8 and composure are understood. And if the trumpet 
 sound not some point of war, that is understood, the 
 
 9 soldier is not thereby instructed what to do. So like- 
 wise ye, unless with the tongue, which you use, utter 
 words of a clear and known signification to your 
 hearers, you talk to the wind; for your auditors 
 10 understand nothing that you say. There isa great 
 number of significant languages in the world, I 
 
 11 know not how many, every nation has its own. If 
 then I understand not another’s language, and the 
 force of his words, IJ am to him, when he speaks, a 
 barbarian ; and whatever he says, is all gibberish to 
 me ; and so is it with you; yeare barbarians one to 
 another,as far as ye speak to one another in unknown 
 
 12 tongues. But since there is emulation amongst you, 
 concerning spiritual gifts, seek to abound in the 
 exercise of those which tend most to the edification 
 
 13 of the church. Wherefore, let him that speaks an 
 unknown tongue, pray that he may interpret what 
 
 14 he says. For if I pray in the congregation in an 
 unknown tongue, my spirit, it is true, accompanies 
 my words, which I understand, and so my spirit 
 prays *; but my meaning is unprofitable to others 
 
 NOTE. 
 
 14 * This is evident from ver, 4, where it issaid, ‘“ He that speaketh with 
 ** a tongue, edifies himself.” 
 
 N 
 
178 I. CORINTHIANS. CHAP. XIV. 
 
 TEXT. 
 
 15 What isit then? I will pray with the Spirit, and I will pray 
 with the understanding also: I will sing with the Spirit, and I 
 will sing with the understanding also, 
 
 16 Else, when thou shalt bless with the Spirit, how shall he that 
 occupieth the room of the unlearned, say Amen, at thy giving 
 of thanks ; seeing he understandeth not what thou sayest? 
 
 PARAPHRASE. 
 
 15 who understand not my words. What, then, is to be 
 done in the case ? Why, I will, when moved to it by 
 the Spirit, pray in an unknown tongue, but so that 
 my meaning* may be understood by others i. e. I 
 will not do it but when there is somebody by, to 
 interpret +. And so will I do also in singing{; I 
 will sing by the Spirit, in an unknown tongue; but 
 I will take care that the meaning of what I sing shall 
 
 16 be understood by the assistants. And thus ye shall 
 all do, in all like cases. For if thou, by the impulse 
 of the Spirit, givest thanks to God, in an unknown 
 tongue, which all understand not, how shall the 
 hearer, who, in this respect, is unlearned, and, being 
 ignorant in that tongue, knows not what thou 
 sayest, how shall he say Amen? How shall he join 
 
 NOTES. 
 
 15 * I will not pretend to justify this interpretation of + vor by the exact 
 rules of the Greek idiom; but the sense of the place will, {£ think, bear me 
 outinit. And, as there is occasion often to remark, he must be little versed 
 in the writings of St. Paul, who does not observe, that when he has used a 
 term, he is apt to repeat it again in the same discourse, in a way peculiar to 
 himself, and somewhat varied from its ordinary signification. So, having here, 
 in the foregoing verse, used »3;, for the sentiment of his own mind, which 
 was unprofitable to others, when he prayed in a tongue unknown to them, and 
 opposed it to ayeduc, which he used there, for his own sense accompanying 
 his own words, intelligible to hiziself, when, by the impulse of the Spirit, he 
 prayed in a foreign tongue; he here, in this verse, continues to use praying, 
 7) wvelwart, and 7r@ vor in the same opposition ; the oue for praying in a 
 strange tongue, which alone his own mind understood and accompanied ; the 
 other, for praying so, as that the meaning of his mind, in those words he 
 uttered, was made known to others, so that they were also benefited. This 
 use Of myeJuats, is farther confirmed, in the next verse: and what he means 
 by vor, here he expresses by && vod, ver. 19, and there explains the meaning 
 of it. 
 
 + For so he orders, in the use of an unknown tongue, ver. 27. 
 
 t Here it may be observed, that as, in their public prayer, one prayed, and 
 the others held their peace; so it was in their singing, at least in that singing, 
 which was of extempore hymns, by the impulse of the Spirit. 
 
CHAP. XIV. I. CORINTHIANS. 179 
 
 TEXT.. 
 
 17 For thou verily givest thanks well, but the other is not edified. 
 
 18 I thank my God, I speak with tongues more than you all : 
 
 19 Yet in the church I had rather speak five words with my under- 
 standing, that by my voice I might teach others also, than ten 
 thousand words in an unknown tongue. 
 
 20 Brethren, be not children in understanding : howbeit, in malice 
 be ye children, but in understanding be men. 
 
 21 In the lawit is written, ‘* With men of other tongues, and other 
 “ lips, will I speak unto this people: and yet, for all that, will 
 “* they not hear me, saith the Lord.” 
 
 22 Wherefore tongues are for a sign, not to them that believe, but 
 
 PARAPHRASE. 
 
 17 in the thanks, which he understands not? Thou, 
 indeed, givest thanks well; but the other is 
 18 not at all edified by it. I thank God, I speak with 
 19 tongues more than you all: But I had rather speak 
 in the church five words that are understood, that I 
 might instruct others also, than, in an unknown 
 tongue, ten thousand, that others understand not. 
 20 My brethren, be not, in understanding, children, 
 who are apt to be taken with the novelty, or strange- 
 ness of things: in temper and disposition, be as 
 children, void of malice * ; but, in matters of under- 
 standing, be ye perfect men, and use your under- 
 21 standings}. Be not so zealous for the use of 
 unknown tongues in the church; they are not so 
 proper there: it is written in the law it, “ With 
 “ men of other tongues, and other lips, will I speak 
 * unto this people: and yet, for all that, will they 
 22 “ not hear me, saith the Lord.” So that, you see, 
 the speaking of strange tongues miraculously, is not 
 
 NOTES. 
 20 * By xaxia, ** malice,” I think here is to be understood all sorts of ill 
 temper of mind, contrary to the gentleness and innocence of childhood; and, 
 
 in particular, their emulation and strife about the exercise of their gifts in their 
 assembhies. 
 
 + Vid. Rom. xvi. 19. Eph. iv. 13—15. 
 
 21 $ The books of sacred scripture, delivered to the jews by divine reve- 
 lation, under the law, before the time of the gospel, which we now call the 
 Old Testament, are, in the writings of the New Testament, called sometimes, 
 “« the law, the prophets, and the psalms,” as Luke xxiv. 44 ; sometimes “ the 
 “* Jaw and the prophets,” as Acts xxiv. 14. And sometimes they are all com- 
 prehended under this one name, ‘the law,’ as here; for the passage cited, is 
 in Isaiah, chap. xxviii, 1. 
 
 N.S 
 
180 : I, CORINTHIANS. CHAP. XIV. 
 
 TEXT. 
 
 to them that believe not: but prophesying serveth not for them 
 that believe not, but for them which believe. 
 
 23 If, therefore, the whole church be come together into one place, 
 and all speak with tongues, and there come in those, that are un- 
 learned, or unbelievers, will they not say, that ye are mad? 
 
 24 But if all prophesy, and there come in one that believeth not, or 
 one unlearned, he is convinced of all, he is judged of all. 
 
 25 And thus are the secrets of his heart made manifest ! and so, 
 falling down on his face, he will worship God, and report that 
 God is in you of a truth. 
 
 26 Howis it then, brethren? When yc come together, every one 
 of you hath a psalm, hath a doctrine, hath a tongue, hath a re- 
 velation, hath an interpretation. Let all things be done to edi- 
 fying. 
 
 PARAPHRASE,. 
 for those, who are already converted, but for a sign 
 to those, who are unbelievers: but prophecy is for 
 believers, and not for unbelievers; and therefore, 
 
 23 fitter for your assemblies. If, therefore, when the 
 
 church is all come together, you should all speak in 
 unknown tongues, and men unlearned, or un- 
 believers should come in, would they not say, 
 
 24 “that you are mad?” But if ye all prophesy, and 
 
 an unbeliever, or an ignorant man, come in, 
 the discourse he hears from you reaching his 
 
 25 conscience, And the secret thoughts of his heart, 
 he is convinced, and wrought upon; and so, falling 
 down, worships God, and deelares that God is cer- 
 
 26 tainly amongst you. What then is to be done, 
 
 brethren? When you come together, every one is 
 ready *, one with a psalm, another with a doctrine, 
 another with a strange tongue, another with a revela- 
 tion, another with an interpretation. Let all things be 
 
 NOTE, 
 
 26 * It is plain, by this whole discourse of the apostle’s, that there were 
 contentions and emulations amongst them for precedency of their gifts; and 
 therefore I think éxasos, éyes may be rendered “ every one is ready,” as impa- 
 tient to be first heard. If there were no such disorder amongst them, there 
 would have been no need for the regulations given, in the end of this verse, 
 and the seven verses following, especially ver. 31, 32, where he tells them, 
 they all may prophesy, one by one, and that the motions of the Spirit were 
 not so ungovernable as not to leave a man master of himself. He must not think 
 himself under a necessity of speaking, as soon as he found any impulse of the 
 Spirit upon his mind. 
 
CHAP, XIV. J. CORINTHIANS. 181 
 
 TEXT. 
 
 27 If any man speak in an unknown tongue, let it be by two, or at 
 the most by three, and that by course; and let one interpret. 
 
 28 But if there be no interpreter, let him keep silence in the 
 church; and let him speak to himself and to God. 
 
 29 Let the prophets speak, two or three, and let the other judge. 
 
 30 If any thing be revealed to another, that sitteth by, let the first 
 hold his peace. 
 
 31 For ye may all prophesy, one by one, that all may learn, that all 
 may be comforted. 
 
 PARAPHRASE. 
 
 27 done to edification. Even though* any one speak 
 in an unknown tongue, which is a gift that seems 
 least intended for edification { ; let but two or three 
 at most, at any one meeting, speak in an unknown 
 tongue; and that separately, one after another; and 
 
 28 let there be but one interpreter {. But if there be 
 no-body present, that can interpret, let not any one 
 use his gift of tongues in the congregation; but let 
 
 _ him, silently, within himself, speak to himself, and to 
 
 29 God. Of those, who have the gift of prophecy, let 
 but two or three speak at the same meeting, and let 
 
 30 the others examine and discuss it. But if, during 
 their debate, the meaning of it be revealed to one 
 that sits by, let him, that was discoursing of it be- 
 
 $1 fore, give off. For ye may all prophesy, one after 
 another, that all may in their turns be hearers, and 
 
 NOTES. 
 
 27 * St. Paul lias said, in this chapter, as much as conveniently could be 
 said, to restrain their speaking in unknown fongues, in their assemblies, which 
 seems to be that, wherein the vanity and ostentation of the corinthians was most 
 forward to show itself. ‘* Itis not,” says he, ‘‘ a gift intended for the edifica- 
 * tion of believers; however, since you will be exercising it in your meetings, 
 ** let it always beso ordered, that it may be for edification: ” civs, I have ren- 
 dered ‘ although.” So I think it is sometimes used ; but no where, as I re- 
 member, simply for ‘* if,” as in our translation; nor will the sense here bear 
 ‘© whether ;” which is the common signification of «ize. And, therefore, I 
 take the apostle’s sense to be this: *‘ You must do nothing but to edification ;” 
 though you speak in an unknown tongue, ‘“‘ even an unknown tongue must be 
 ** made use of, in your assemblies, only to edification.” 
 
 + Vid. ver. 2 and 4, 
 
 } The rule of the synagogue was: “in the law, let one read, and one inter- 
 ‘¢ pret: inthe prophets, let one read, and two interpret: in Esther, ten may 
 “ read, and teninterpret.” It is notimprobable, that some such disorder had 
 been introduced into the church of Corinth, by the judaizing, false apostle, 
 which St, Paul would here put an end to, ; , 
 
182 I. CORINTHIANS. CHAP. XIV. 
 
 TEXT. 
 
 32 And the spirits of the prophets are subject to the prophets. 
 
 33 For God is not the author of confusion, but of peace, asin all 
 churches of the saints, 
 
 34 Let your women keep silence in the churches: for it is not per- 
 mitted unto them to speak; but they are commanded to be 
 under obedience, as also saith the law. 
 
 35 And if they will learn any thing, let them ask their husbands at 
 home : for it is a shame for women to speak in the church. 
 
 36 What! came the word of God out from you? Or came it unto 
 you only? 
 
 PARAPHRASE. 
 
 32 receive exhortation and instruction. For the gifts of 
 the Holy Ghost are not like the possession of the 
 heathen priests, Who are not masters of the Spirit 
 that possesses them. But christians, however filled 
 with the Holy Ghost, are masters of their own ac- 
 tions, can speak, or hold their peace, as they see 
 occasion, and are not hurried away by any compul- 
 
 33 sion. It is, therefore, no reason for you to speak, 
 more than one at once, or to interrupt one another, 
 because you find yourselves inspired and moved by 
 the Spirit of God. For God is not the author of 
 confusion and disorder, but of quietness and peace. 
 And this is what is observed in all the churches of 
 
 34 God. As to your women, let them keep silence in your 
 assemblies ; for it is not permitted them to discourse 
 there, or pretend to teach; that does no way suit 
 their state of subjection, appointed them in the law. 
 
 35 But, if they have a mind to have any thing explain- 
 ed to them, that passes in the church, let them, for 
 their information, ask their husbands at home, for 
 it is a shame for women to discourse and debate with 
 
 36 men publicly, in the congregation*. What! do 
 you pretend to give laws to the church of God, 
 or to aright to do what you please amongst your- 
 
 NOTE. 
 
 34, 35 * Why I apply this prohibition, of speaking, only to reasoning and 
 purely voluntary discourse, but suppose a liberty left women to speak, where 
 they had an immediate impulse and revelation from the spirit of God, vid. note 
 on chap, xi. 3, In the synagogue, it was usual for any man, that had a mind, 
 to demand, of the teacher, a farther explication of what he had said: but this 
 was not permitted to the women. 
 
CHAP. XIV. I. CORINTHIANS. 183 
 
 TEXT. 
 
 $7 If any man think himself to be a prophet, or spiritual, let him 
 acknowledge, that the things, that I write unto you, are the 
 commandments of the Lord. 
 
 38 But if any man be ignorant, let him be ignorant. 
 
 59 Wherefore, brethren, covet to prophesy, and forbid not to speak 
 with tongues. 
 
 40 Let all things be done decently, and in order. 
 
 PARAPHRASE. 
 
 selves, as if the gospel began at Corinth, and issu- 
 ing from you was communicated to the rest of the 
 world ; or, as if it were communicated to you alone, 
 37 of allthe world? If any man amongst you think, 
 that he hath the gift of prophecies, and would pass 
 for aman knowing in the revealed will of God *, 
 let him acknowledge, that these rules, which I have 
 here given, are the commandments of the Lord. 
 38 But if any man7; be ignorant that they are so, I 
 have no more to say to him; I leave him to his ig- 
 39 norance. To conclude, brethren, let prophecy have 
 the preference in the exercise of it £; but yet forbid 
 40 not the speaking unknown tongues. But whether 
 a man prophesies, or speaks with tongues, whatever 
 spiritual gift he exercises in your assemblies, let it 
 be done without any indecorum, or disorder. 
 
 NOTES. 
 
 37 * Tvevuarixds, ‘6 a spiritual man,” in the sense of St. Paul, is one, who 
 founds his knowledge in what is revealed by the Spirit of God, and not in the 
 bare discoveries of his natural reason and parts: vid. chap. ii. 15. 
 
 38 + By the [any man] mentioned in this, and the foregoing verse, St. Paul 
 seems to intimate the false apostle, whe pretended to give laws amongst them, 
 and, as we have observed, may well be supposed to be the author of these dis- 
 orders: whom, therefore, St. Paul reflects on, and presses in these three verses. 
 
 39 = ZyAsv, in this whole discourse of St. Paul, taken to refer to the exer- 
 cise, and rot to the obtaining the gifts, to which it is joined, will direct us 
 right, in understanding St. Paul, and make his meaning very easy and intel- 
 ligible, 
 
184 I. CORINTHIANS. CHAP. XV. 
 
 SECT. X. 
 CHAP. XV. 1—658. 
 
 CONTENTS. 
 
 AFTER St. Paul (who had taught them another doc- 
 trine) had left Corinth, some among them denied the re- 
 surrection of the dead. This he confutes by Christ’s re- 
 surrection, which the number of witnesses, yet remain- 
 ing, that had seen him, put past question, besides the 
 constant inculcating of it, by all the apostles,every-where. 
 From the resurrection of Christ, thus established, he 
 infers the resurrection of the dead; shows the order they 
 shall rise in, and what sort of bodies they shall have. 
 
 TEXT. 
 
 1 Moreover, brethren, I declare unto you the gospel which I 
 preached unto you, which also you have received, and wherein 
 ye stand ; 
 
 2 By which also ye are saved, if ye keep in memory whit preached 
 unto you, unless ye have believed i in vain. 
 
 3 For I delivered unto you, first of all, that which I also received, 
 how that Christ died for our sins, according to the scriptures : 
 
 4 And that he was buried, and that he rose again the third day, ac- 
 cording to the scriptures: 
 
 PARAPHRASE., 
 
 1 In what I am now going to say to you, brethren, I 
 make known to you no other gospel, than what I for- 
 merly preached to you, and you received, and have 
 hitherto professed, and by which alone you are to be 
 
 2 saved. This you will find to be so, if you retain in 
 your memories what it was that I preached to you, 
 which you certainly do, unless you have taken 
 up the christian name and profession to no pur- 
 
 3 pose. For I delivered to you, and particularly 
 insisted on this, which I had received, viz. that 
 Christ died for our sins, according to the scriptures : 
 
 4 And that he was buried, and that he was raised 
 again, the third day, according to the scriptures ; 
 
CHAP. Xv. I. CORINTHIANS. 185 
 
 TEXT. 
 
 5 And that he was seen of Cephas, then of the twelve: 
 
 6 After that, he was seen of above five hundred brethren at once ; 
 of whom the greater part remained unto this present, but some 
 are fallen asleep : 
 
 7 After that, he was seen of James : then, of all the apostles. 
 
 8 And, last of all, he was seen of me also, as of one born out of 
 due time. 
 
 9 For I am the least of the apostles, that am not meet to be called 
 an apostle, because I persecuted the church of God. 
 
 10 But by the grace of God Iam what I am: and his grace, which 
 was bestowed upon me, was not in vain; but I laboured more 
 abundantly than they all: yet not I, but the grace of God which 
 was with me. 
 
 11 Therefore, whether it were I or they, so we preach, and so ye 
 believed. 
 
 PARAPHRASE. 
 
 5 And that he was seen by Peter; afterwards by the 
 6 twelve apostles: And after that, by above five hun- 
 dred christians at once; of whom the greatest part 
 remain alive to this day, but some of them are de- 
 ceased: Afterwards he was seen by James; and after 
 that, by all the apostles: Last of all, he was seen 
 by me also, as by one born before my time*. For 
 I am the least of the apostles, not worthy the name 
 of an apostle; because I persecuted the church of 
 10 God. But, by the free bounty of God, I am what it 
 hath pleased him to make me: and this favour, 
 which he hath bestowed on me, hath not been alto- 
 gether fruitless; for I have laboured in preaching of 
 the gospel, more than all the other apostles} : which 
 yet I do not ascribe to any thing of myself, but to 
 11 the favour of God, which accompanied me. But 
 whether I, or the other apostles, preached, this was 
 that which we preached, and this was the faith ye 
 were baptized into, viz. that Christ died, and rose 
 
 wonmn~ 
 
 NOTES. 
 
 § * An abortive birth, that comes before its time, which is the name St. Paul 
 gives himself here, is usually sudden and at unawares, and is also weak and 
 feeble, scarce deserving to be called, or counted a man. The former part agrees 
 to St. Paul's being made a christian and au apostle ; though it be in regard of 
 the latter, that, in the following verse, St. Paul calls himself abortive. 
 
 10 + St. Paul drops in this commendation of himself, to keep up his credit in 
 the church of Corinth, where there was a faction labouring to discredit him, 
 
186 . I. CORINTHIANS. CHAP, XV. 
 
 ‘TEXT. 
 
 12 Now, if Christ be preached, that he rose from the dead, how 
 say some among you, that there is no resurrection of the 
 dead ? 
 
 13 But if there be no resurrection of the dead, then is Christ not 
 risen. 
 
 14 And, if Christ be not risen, then is our preaching vain, and 
 your faith is also vain. 
 
 15 Yea, and we are found false witnesses of God; because we have 
 testified of God, that he raised up Christ: whom he raised not 
 up, if so be that the dead rise not. 
 
 16 For if the dead rise not, then is not Christ raised. 
 
 17 And if Christ be not raised, your faithis vain; ye are yet in 
 your sins. 
 
 18 Then they also, which are fallen asleep in Christ, are perished. - 
 
 PARAPHRASE. 
 
 12 again the third day. If, therefore, this be so, if this 
 be that, which has been preached to you, viz. that 
 Christ has been raised from the dead ; how comes it 
 that some amongst * you say, as they do, that there 
 
 13 is no resurrection of the dead? And if there be no 
 resurrection of the dead, then even Christ himself is 
 
 14 not risen: And if Christ be not risen, our preach- 
 ing is idle talk, and your believing it is to no purpose. 
 
 15 And we, who pretend to be witnesses for God, and 
 his truth, shall be found lyars, bearing witness against 
 God, and his truth, affirming, that he raised Christ, 
 whom in truth he did not raise, if it be so, that the 
 
 16 dead are not raised. For if the dead shall not be 
 
 17 raised, neither is Christ raised. And if Christ be not 
 risen, your faith is to no purpose; your sins are not 
 forgiven, but you are still liable to the punishment 
 
 18 due to them. And they also, who died in the 
 
 NOTE. 
 
 12 * This may well be understood of the head of the contrary faction, and 
 some of his scholars: Ist, Because St. Paul introduces this confutation, by 
 asserting his mission, which these his opposers would bring in question. 2dly, 
 Because he is so careful to let the corinthians see, he maintains not the doctrine 
 of the resurrection, in opposition to these their new leaders, it being the doc- 
 trine he had preached to them, at their first conversion, before any such false 
 apostle appeared among them, and misled them about the resurrection. Their 
 false apostle was a jew, and in alJ appearance judaized: may he notalso be 
 suspected of sadducism? For it is plain, he, with all his might, opposed St. 
 Paul, which must be from some main difference in opinion at the bottom. For 
 there are no footsteps of any personal provocation, 
 
CHAP. XV. I. CORINTHIANS. 187 
 
 TEXT. 
 
 19 If in this life only we have hope in Christ, we are of all men 
 most miserable. 
 
 20 But, now, is Christ risen from the dead, and become the first- 
 fruits of them that slept. 
 
 21 For since by man came death, by man came also the resurrec- 
 tion of the dead. 
 
 22 For, asin Adam all die, even so in Christ shall all be made 
 alive. 
 
 23 But every man in his own order: Christ the first-fruits, after- 
 wards they that are Christ’s, at his coming. 
 
 24 Then cometh the end, when he shall have delivered up the king- 
 
 dom to God, even the Father ; ; when he shall have put down all 
 
 rule, and all authority, and power. 
 
 For he must reign, till he hath put all enemies under his feet. 
 
 re) 
 Ow 
 
 PARAPHRASE. 
 
 19 belief of the gospel, are perished and lost. If the 
 advantages we expect from Christ, are confined to 
 this life, and we have no hope of any benefit from 
 him, in another life hereafter, we christians are the 
 
 20 most miserable of all men. But, in truth, Christ is 
 acteally risen from the dead, and become the first- 
 
 21 fruits * of those who were dead. For, since by man 
 came death, by man came also the resurrection of 
 
 22 the dead, or restoration to life. For, as the death 
 that all men suffer, is owing to Adam, so the life, 
 that all shall be restored to again, is procured them 
 
 23 by Christ. But they shall return to life again not 
 all at once, but in their proper order: Christ, the 
 first-fruits, is already risen; next after him shall 
 rise those, who are his people, his church, and this 
 
 24 shall be at his second coming. After that shall be 
 the day of judgment, which shall bring to a con- 
 clusion and finish the whole dispensation to the 
 race and posterity of Adam, in this world: when 
 Christ shall have delivered up the kingdom to 
 God, the Father; which he shall not do, till he 
 hath destroyed all empire, power, and authority, that 
 
 25 shall be in the world besides. For he must reign, till 
 
 NOTE. 
 
 20 * The first-fruits were a small part, which was first taken and offered to 
 God, and saactified the whole mass, which was to follow. 
 
188 I. CORINTHIANS.  cHaP. XV. 
 
 TEXT. 
 
 26 The last enemy, that shall be destroyed, is death. 
 
 27 For he hath put all things under his feet. But when he saith, 
 “ All things are put under him,” it is manifest that he is ex- 
 cepted, which did put all things under him. 
 
 28 And, when all things shall be subdued unto him, then shall the 
 Son also himself be subject unto him, that put all things under 
 him, that God may be all in all. 
 
 29 Else what shall they do which are baptized for the dead, if the 
 dead rise not at all? Why are they, then, baptized for the 
 dead? 
 
 30 And why stand we in jeopardy every hour? 
 
 31 I protest, by your rejoicing, which I have in Christ Jesus our 
 Lord, I die daily. 
 
 PARAPHRASE. 
 
 he has totally subdued and brought all his enemies 
 26 into subjection to his kingdom. ‘The last enemy, 
 27 that shall be destroyed, is death. For God hath 
 subjected all things to Christ: but when it is said, 
 « All things are subjected,” it is plain that he is to 
 be excepted, who did subject all things to him. 
 28 But when all things shall be actually reduced under 
 subjection to him, then, even the Son himself, i. e. 
 Christ and his whole kingdom, he and all his sub- 
 jects and members, shall be subjected to him, that 
 gave him this kingdom, and universal dominion, 
 that God may immediately govern and influence all. 
 29 Else *, what shall they do, who are baptized for the 
 30 deadf? And, why do we venture our lives conti- 
 31 nually? As to myself, I am exposed, vilified, treated 
 so, that I die daily. And for this I call to witness 
 your glorying against me, in which I really glory, 
 
 NOTES. 
 
 29 * “ Else,” here relates to ver. 20, where it is said, ‘‘ Christ is risen: ”” 
 $t, Paul, having, in that verse, mentioned Christ being the first-fruits from the 
 dead, takes occasion from thence, now that he is upon the resurrection, to in- 
 form the corinthiaus of several particularities, relating to the resurrection, 
 which might enlighten them about it, and could not be known, but by reve- 
 lation, Having made this excursion, in the eight preceding verses, he here, in 
 the 29th, re-assumes the thread of his discourse, and goes on with his argu- 
 ments, for believing the resurrection. 
 
 + What this baptizing for the dead was, I confess I know not: but it seems, 
 by the following verses, to be sumething, wherein they exposed themselves to 
 the danger of death. 
 
CHAP, KV. I. CORINTHIANS. 189 
 
 TEXT. 
 
 $2 If, after the manner of men, I have fought w:th beasts at Ephe- 
 sus, what advantageth it me, if the dead rise not? Let us eat, 
 and drink; for to-morrow we die. 
 
 33 Be not deceived: evil communications corrupt good manners. 
 
 34 Awake to righteousness, and sin not; for some haye not the 
 knowledge of God: I speak this to your shame. 
 
 35 But some man will say, ‘* How are the dead raised up? And 
 ‘* with what body do they come?” 
 
 PARAPHRASE. 
 
 as coming on me for our Lord Jesus Christ’s sake. 
 32 And particularly, to what purpose did I suffer my- 
 self to be exposed to wild beasts at Ephesus, if the 
 dead rise not? If there be no resurrection, it is 
 wiser a great deal to preserve ourselves, as long as 
 we can, in a free enjoyment of all the pleasures of 
 this life; for when death comes, as it shortly wiil, 
 33 there is an end of us for ever. Take heed that you 
 be not misled by such discourses : for evil communi- 
 34 cation is apt to corrupt even good minds. Awake 
 from such dreams, as it is fit you should, and give 
 not yourselves up sinfully to the enjoyments of this 
 life. For there are some atheistical * people among 
 35 you: this I say to make you ashamed. But possibly 
 it will be asked, “* How comes it to pass, that dead 
 * men are raised, and with what kind of bodies do 
 ** they come? Shall + they have, at the resurrection, 
 
 NOTES. 
 
 34 * May not this, probably, be said, to make them ashamed of their leader, 
 whom they were so forward to glory in? For it is not uolikely, that their 
 questioning, and denying the resurrection, came from their new apostle, who 
 raised such opposition against St. Paul. 
 
 35 + If we will allow St. Paul to know what he says, it is plain, from what 
 he answers, that he understands these words to contain two questions: First, 
 How it comes to pass, that dead men are raised to life again? Would it not be 
 hetter they should live on? Why do they die to live again? Secondly, With 
 what bodies shall they return to life? To both these he distinctly answers, viz. 
 That those, who are raised to an heavenly state, shall have other bodies: and 
 next, that it is fit that men should die, death being no improper way to the 
 attaining other bodies. This, he shows there is so plain and common an in- 
 stance of, in the sowing of all seeds, that he thinks it a foolish thing to make a 
 difficulty of it; and then proceeds to delare, that, as they shall have other, so 
 they “sing have better bodies, than they bad before, viz. spiritual and incor- 
 ruptible, 
 
190 I. CORINTHIANS. CHAP. XV. 
 
 TEXT. 
 
 36 Es hou fool! that, which thou sowest, is not quickened, except it 
 
 ie. 
 
 And that which thou sowest, thou sowest not that body that 
 
 shall be, but bare grain, it may chance of wheat, or of some 
 
 other grain. 
 
 38 But God giveth it a body, as it hath pleased him, and to every 
 seed his own body, 
 
 39 All flesh is not the same flesh: but there is one kind of flesh 
 of men, another flesh of beasts, another of fishes, and another 
 of birds. 
 
 40 There are also celestial bodies, and bodies terrestrial: but the 
 glory of the celestial is one, and the glory of the terrestrial is 
 another, 
 
 41 There is one glory of the sun, and another glory of the moon, 
 and another glory of the stars; for one star differeth from an- 
 other star in glory. 
 
 oO 
 bof 
 
 PARAPHRASE. 
 
 36 “ such bodies as they have now?” ‘Thou fool! 
 does not daily experience teach thee, that the seed, 
 which thou sowest, corrupts and dies, before it 
 
 37 springs up and lives again! That, which thou sowest, 
 is the bare grain, of wheat, or barley, or the like; 
 but the body, which it has, when it rises up, is dif- 
 
 38 ferent from the seed that is sown. For it is not the 
 seed that rises up again, but a quite different body, 
 such as God has thought fit to give it, viz. a plant, 
 of a particular shape and size, which God has ap- 
 
 39 pointed to each sort of seed. And so, likewise, it is 
 in animals; there are different kinds of flesh*: for 
 the flesh of men is of one kind: the flesh of cattle 
 is of another kind; that of fish is different from them 
 both; and the flesh of birds is of a peculiar sort, dif- 
 
 40 ferent from them all. ‘To look yet farther into the 
 difference of bodies, there be both heavenly and 
 earthly bodies; but the beauty and excellency of the 
 
 NOTE. 
 
 39 * The scope of the place makes it evident, that by * flesh,” St. Paul here 
 means bodies, viz. that God has ziven to the several sorts of animals, bodies, 
 in shape, texture, and organization, very different one from another, as he 
 hath thought good; and so he can give to men, at the resurrection, bodies of 
 very different constitutions and qualities from those they had before. 
 
CHAP. XV. I. CORINTHIANS. 191 
 
 TEXT. 
 
 42 So also is the resurrection of the dead. It is sown in corrup- 
 tion, it is raised in incorruption ; 
 
 PARAPHRASE. 
 
 heavenly bodies is of one kind, and that of earthly 
 41 bodies of another. The sun, moon, and stars, 
 have each of them their particular beauty and 
 brightness, and one star differs from another in 
 42 glory. And so shall the resurrection of the dead * 
 
 NOTE. 
 
 42 * “ The resurrection of the dead,” here spoken of, is not the resurrection 
 of all mankind, in common: but only the resurrection of the just. This will 
 be evident to any one, who observes, that St. Paul, having, ver. 22, declared 
 that all men shall be made alive again, tells the corinthians, ver. 23, That it 
 shall not be all at once, but at several distances of time. First of all, Christ 
 rose; afterwards, next in order to him, the saints should all be raised, which 
 resurrection of the just is that which he treats, and gives an account of, to the 
 end of this discourse and chapter; and so never comes to the resurrection of 
 the wicked, which was to be the third and last in order: so that from the 23d 
 verse, to the end of the chapter, all that he says of the resurrection, is a 
 description only of the resurrection of the just, though he calls it here, by the 
 general name of the resurrection of the dead. That this is so, there is so much 
 evidence, that there is scarce a verse, from the 4\st to the end, that does not 
 evince it. 
 
 First, What in this resurrection is raised, St. Paul assures us, ver. 43, is 
 raised in glory ; but the wicked are not raised in glory. 
 
 Secondly, He says, ** we,” speaking in the name of all, that shall be then 
 raised, shall bear the image of the heavenly Adam, ver. 49, which cannot be- 
 long to the wicked. ‘* We,” shall all be changed, that, by putting on incor- 
 ruptibility and immortality, death may be swallowed up of victory, which God 
 giveth us, through our Lord Jesus Christ, ver. 51, 52, 53, 54, 57, which can- 
 not likewise belong to the damned. And therefore ‘** we,” and “ us,” must 
 be understood to be spoken, in the name of the dead, that are Christ’s, who are 
 to be raised by themselves, before the rest of mankind. 
 
 Thirdly, He says, ver. 52, that when the dead are raised, they, who are 
 alive, shall be changed in the twinkling of aneye. Now, that these dead, are 
 only the dead in Christ, which shall rise first, and shall be caught in the clouds, 
 to meet the Lord in the air, is plain from 1 Thess. iv. 16, 17. 
 
 Fourthly, He teaches, ver, 54, that, by this corruptible’s putting on incor- 
 ruption, is brought to pass the saying, that, ‘* Death is swallowed up of vic- 
 ** tory.” But l think, nobody will say, that the wicked have victory over 
 death: yet that, according to the apostle, here belongs: to all those, whose cor- 
 ruptible bodies have put on incorruption; which, therefore, must be only those, 
 that rise the second in order, From whence it is clear, that their resurrection 
 alone, is that which is here mentioned and described. 
 
 Fifthly, A farther proof whereof is, ver. 56, 57, in that their sins being 
 taken away, the sting, whereby death kills, is taken away. And hence St. Paol 
 says, God has given ‘‘ us”’ the victory, which is the same “ us,” or ‘* we,” who 
 should bear the image of the heavenly Adam, ver.49. And the same ‘‘ we,” 
 who should “all” be changed, ver.51,52. All which places can, therefore, 
 belong to none, but those, who are Christ’s, who shall be raised by themselves, 
 the second in order, before the rest of the dead, 
 
192 I, CORINTHIANS. CHAP, XV. 
 
 NOTE, 
 
 It is very remarkable what St. Paul says, in the 51st verse, ‘* Weshall not all 
 ‘* sleep, but we shall all be changed, in the twinkling of an eye.’ The reason 
 he gives for it, verse 53, is, because this corruptible thing must put on incor- 
 ruption, and this mortal thing must put on immortality. How? Why, by 
 putting off flesh and blood, by an instantaneous change, because, as he tells us, 
 ver. 50, flesh and blood cannot inherit the kingdom of God; and therefore, 
 to fit believers for that kingdom, those who are alive at Christ’s coming, shall 
 be changed in the twinkling of an eye; and those, that are in their graves, shall 
 he changed likewise, at the instant of their being raised ; and so all the whole 
 collection of saints, all the members of Christ’s body, shall be put into a state 
 of incorruptibility, ver. 52, in a new sort of bodies. Taking the resurrection, 
 here spoken of, to be the resurrection of all the dead, promiscuonsly, St. Paul’s 
 reasoning in this place can hardly be understood. But, upon a supposition, 
 that he here describes the resurrection of the just only, that resurrection, 
 which, as he says, ver. 23, is to be the next after Christ’s, and separate from the 
 rest, there is nothing can be more plain, natural, and easy, than St. Paul’s rea- 
 soning; and it stands thus: ‘* Men alive are flesh and blood; the dead in the 
 “« graves are but the remains of corrupted flesh and blood ; but flesh and blood 
 “* cannot inherit the kingdom of God, neither corruption inherit incorruption, 
 *¢ j. e, immortality : therefore, to make all those who are Christ’s, capable to 
 ** enter into his eternal kingdom of life, as well those of them, who are alive, 
 ** as those of them, who are raised from the dead, shall, in the twinkling of 
 “* an eye, be all changed, and their corruptible shall put on incorruption, and 
 ** their mortal shall put on immortality ;: and thus God gives them the victory 
 ** over death, through their Lord Jesus Christ.’ This is, in short, St. Paul’s 
 arguing here, and the account he gives of the resurrection of the blessed. But 
 how the wicked, who are afterwards to be restored to life, were to be raised, 
 and what was to become of them, he here says nothing, as not being to his 
 present purpose, which was to assure the corinthians, by the resurrection of 
 Christ, of a happy resurrection to believers, and thereby to encourage them to 
 continue stedfast in the faith, which had such a reward. That this was his de- 
 sign, may be seen by the beginning of his discourse, ver. 12—2], and by the 
 conclusion, ver. 58, in these words: ‘* Wherefore, my beloved brethren, be 
 ‘© ye stedfast, unmoveable, always abounding in the work of the Lord: foras- 
 “© much as ye know, that your labour is not in vein in the Lord.” Which — 
 words show, that what be had been speaking of, in the immediately preceding 
 verses, viz. their being changed, and their putting on incorruption and immor- 
 tality, and their having thereby the victory, through Jesus Christ, was what 
 belonged solely to the saints, as a reward to those who remained stedfast, and 
 abounded in the work of the Lord. 
 
 The like use, of the like, though shorter discourse of the resurrection, where- 
 in he describes only that of the blessed, he makes to the thessalonians, 1 Thess. 
 iv. 13—18, which he concludes thus: ** Wherefore comfort one another with 
 “ these words.” 
 
 Nor is it, in this place alone, that St. Paul calls the resurrection of the just, 
 by the general name, of the resurrection of the dead. He does the same, 
 Phil. iii. 11, where he speaks of his sufferings, and ef his endeavours, “ if by 
 ** any means he might attain unto the resurrection of the dead: ” whereby, he 
 cannot mean the resurrection of the dead in general; which, since he has de- 
 clared in this very chapter, ver. 22, all men, both good and bad, shall as cer- 
 tainly partake of, as that they shall die, there need no endeavours to attain to 
 it. Our Saviour, likewise, speaks of the resurrection of the just, in the same 
 general terms of the resurrection, Matt, xxii. 30. ‘* And the resurrection from 
 “© the dead,’ Luke xx. 35, by which is meant only the resurrection of the just, 
 as is plain from the context. 
 
 a 
 
 ” 
 
CHAP, XV. I. CORINTHIANS. 193 
 
 TEXT, 
 
 43 It is sown in dishorour, it is raised in glory: it is sown in weak- 
 ness, it is raised in power. 
 
 44 It is sown a natural body, it is raised aspiritual body. There is 
 a natural body, and there is a spiritual body. 
 
 45 And so it is written, The first man, Adam, was made a living 
 soul, the last Adam was made a quickening spirit. 
 
 46 Howheit, that was not first which is spiritual, but that which is 
 natural; and afterward, that which is spiritual. 
 
 PARAPHRASE. 
 
 be: that, which is sown in this world *, and comes 
 to die, is a poor, weak, contemptible, corruptible 
 43 thing: When it is raised again, it shall be powerful, 
 44 glorious, and incorruptible. The body, we have 
 here, surpasses not the animal nature. At the re- 
 surrection, it shall be spiritual. ‘There are both 
 45 animal { and spiritual { bodies. And so it is written, 
 “ The first man Adam was made a living soul,” 
 i. e. made of an animal constitution, endow ed with 
 an animal life; the second Adam was made of 
 a spiritual constitution, with a power to give life 
 46 to others. Howbeit, the spiritual was not first, 
 but the animal; and afterwards the spiritual. 
 
 NOTES. 
 
 43 * The time that man is in this world, affixed to this earth, is, his being 
 sown ; and not when being dead, he is put in the grave, as is evident from 
 St. Paul’s oWn words. For dead things are not sown; seeds are scwn, being 
 alive, and die not, until after they are sown, Besides, he that will attentively 
 consider what follows, will find reason, from St. Paul’s arguing, to understand 
 him so. 
 
 44 + Siu Wyixdv, which in our Bibles is translated, **a natural bhody,’’ 
 should, Lthink, more suitably to the propriety of the Greek, and more con- 
 formably to the apostle’s meaning, be translated ‘* an animal body :” for that, 
 which St, Paul is doing here, is to show, that as we have animal bodies now, 
 (which we derived from Adam) endowed with an animal life, which, unless 
 supported with a constant supply of food and air, will fail and perish, and at 
 last, do what we can, will dissolve and come toanend; so, at the resurrection, 
 we shall have from Christ, the second Adam, *‘ spiritual bodies,” which shall 
 have an essential and natural, inseparable life in them, which shall continue 
 and subsist perpetually of itself, without the help of meat and drink, or air, cr 
 any such foreign support; without decay, or any tendency toa dissolution; of 
 which our Saviour speaking, Luke xx. 35, says, ‘* They who shall be accounted 
 ** worthy to obtain that w orld, and the resurrection from the dead,” cannot die 
 any more ; for they are equal to the angels, i. e. of an angelical nature and 
 coastitution. 
 
 + Vids Bin, it. 21, 
 
 Oo 
 
194 I. CORINTHIANS. CHAP. XV, 
 
 47 
 48 
 49 
 50 
 51 
 
 52 
 
 47 
 
 48 
 
 AQ 
 
 50 
 
 51 
 
 52 
 
 TEXT. 
 
 The first man is of the earth, earthy: the second man is the Lord 
 from heaven. 
 
 As is the earthy, such are they also that are earthy; and as is 
 the heavenly, such are they also that are heavenly. 
 
 And, as we have borne the image of the earthy, we shall also 
 bear the image of the heavenly. 
 
 Now this I say, brethren, that flesh and blood cannot inherit the 
 kingdom of God; neither doth corruption inherit incorruption. 
 Behold, I show you a mystery; we shall not all sleep, but we 
 shall all be changed, 
 
 In a moment, in the twinkling of an eye, at the last trump, (for 
 the trumpet shail sound;) and the dead shall be raised incor- 
 ruptible, and we shall be changed. 
 
 PARAPHRASE. 
 
 The first man was of the earth, made up of dust, or 
 earthy particles: the second man is the Lord from 
 heaven. ‘Those who have no higher an extraction, 
 than barely from the earthy man, they, like him, have 
 barely an animal life and constitution : but those,who 
 are regenerate, and born of the heavenly seed, are, as 
 he that is heavenly, spiritual and immortal. And as 
 in the animal, corruptible, mortal state, we were born 
 in, we have been like him, that was earthy; so also 
 shall we, who, at the resurrection, partake of a spi- 
 ritual life from Christ, be made like him, the Lord 
 from heaven, heavenly, i. e. live, as the spirits in 
 heaven do, without the need of food, or nourishment, 
 to support it, and without infirmities, decay and 
 death, enjoying a fixed, stable, unfleeting life. This 
 I say to you, brethren, to satisfy those that ask, 
 “ with what bodies the dead shall come?” that we 
 shall not at the resurrection have such bodies as we 
 have now: for flesh and blood cannot enter into the 
 kingdom, which the saints shall inherit in heaven ; 
 nor are such fleeting, corruptible things as our pre- 
 sent bodies are, fitted to that state of immutable in- 
 corruptibility. To which let me add, what has not 
 been hitherto discovered, viz. that we shall not all 
 die, but we shall all be changed, In a moment, in 
 the twinkling of an eye, at the sounding of the last 
 trumpet; for the trumpet shall sound, and the dead 
 
CHAP, XV. I. CORINTHIANS. 195 
 
 TEXT. 
 
 53 For this corruptible must put on incorruption, and this mortal 
 must put on immortality. 
 
 54 So when this corruptible shall have put on incorruption, and 
 this mortal shall have put on immortality, then shall be brought 
 to pass the saying that is written, ‘“‘ Death is swallowed up in 
 * victory.” 
 
 PARAPHRASE. 
 
 shall rise: and as many of us, believers, as are then 
 53 alive, shall be changed. For this corruptible frame 
 and constitution * of ours, must put on incor- 
 54 ruption, and from mortal become immortal. And, 
 when we are got into that state of incorruptibility 
 and immortality, then shall be fulfilled what was 
 foretold in these words, “ Death is swallowed up of 
 “ victory };” i.e. death is perfectly subdued and 
 exterminated, by a complete victory over it, so that 
 
 NOTES. 
 
 53 * Td Gbaprov, “ corruptible,” and +b Syyriv, “ mortal,” have not here 
 ceyua, “ body,’ for their substantive, as some imagine; but are put in the 
 neuter gender absolute, and stand to represent vezpor, ‘< dead ;” as appears by 
 the immediately preceding verse, and also ver. 42, tru xob 4 avdsaots Tay 
 vexpay, omeiperos tv GYopa. ** So is the resurrection of the dead: it is sown in 
 “ corruption ;” i. e. mortal, corruptible men are sown, being corruptible and 
 weak. Nor can it be thought strange, or strained, that L interpret $9ag/ov and 
 Smroy, as adjectives of the neuter gender, to signify persons, when in this very 
 discourse, the apostle uses two adjectives, in the neuter gender, to signify the 
 persons of Adam and Christ, in such a way, as it is impossible to understand 
 them otherwise. The words, no farther off than ver. 46, are these: “AAA 4 
 Epetey 19 wvevuclixdy, GAAK Oo Wyyixdv, exetla ro wvevualinov. The like way of 
 speaking we have, Matt. i. 20, and Luke i. 35, in both which, the person of 
 our Saviour is expressed by adjectives of the neuter gender. To any, of all 
 which places, I do not think any one will add the substantive cou, ‘ body,” 
 to make out the sense. That, then, which is meant here, being this, that this 
 mortal man should put on immortality, and this corruptible man, incorrupti- 
 bility ; any one will easily find another nominative case to czefpelas, “ is sown,” 
 and not caua, * body,” whien he considers the sense of the place, wherein the 
 apostle’s purpose is to speak of yezeo}. ** mortal men,” being dead, and raised 
 again to life, and madeimmortal. Those, with whom grammatical construc- 
 tion, and the nominative case, weigh so much, may be pleased to read this pas- 
 sage in Virgil: 
 
 “ 
 
 Linquebant dulces animas, aut zgra trahebant 
 “ Corpora.” £neid. |. 3, ver. 140. 
 
 where, by finding the nominative case to the two verbs, in if, he may come to 
 discover that personality, as contra-distinguished to both body and soul, may 
 be the nominative case to verbs. 
 54 + Nixes, “* victory,” often signifies end and destruction. See Vossius 
 ‘© de Ixx interpret.” cap, 24. 
 0 2 
 
196 I. CORINTHIANS. CHAP.- XVI. 
 
 TEXT. 
 
 55 O death, where is thy sting? O grave, where is thy victory? 
 
 56 The sting of death is sin; and the strength of sin is the law. 
 
 57 But thanks be to God, which giveth us the victory, through our 
 Lord Jesus Christ. 
 
 58 Therefore, my beloved brethren, be ye stedfast, unmoveable, 
 always abounding in the work of the Lord; forasmuch as ye 
 know that your labour is not in vain in the Lord, 
 
 PARAPHRASE. 
 
 55 there shall be no death any more. Where, O death, 
 is now that power, whereby thou deprivest men of 
 life ? What is become of the dominion of the grave, 
 whereby they were detained prisoners there *? 
 
 56 That, which gives death the power of men is sin, 
 
 57 and it is the law, by which sin has this power. But 
 thanks be to God, who gives us deliverance and 
 victory over death, the punishment of sin, by the 
 law, through our Lord Jesus Christ, who has deli- 
 
 58 vered us from the rigour of the law. Wherefore, 
 my beloved brethren, continue stedfast and unmove- 
 able in the christian faith, always abounding in your 
 obedience to the precepts of Christ, and in those 
 duties which are required of us, by our Lord and 
 Saviour, knowing that your labour will not be lost. 
 Whatsoever you shall do, or suffer for him, will be 
 abundantly rewarded, by eternal life. 
 
 NOTE. 
 
 55 * This has something of the air of a song of triumph, which St. Paul 
 breaks out into, upon a view of the saints victory over death, in a state, wherein 
 death is never to have place any more, 
 
 SECT. XI. 
 CHAP. XVI. 1—4. 
 
 .CONTENTS. 
 
 HE gives directions concerning their contribution to 
 the poor christians at Jerusalem. 
 
CHAP. XVI. I. CORINTHIANS. 197 
 
 TEXT. 
 
 1 Now concerning the collection for the saints, as I have given 
 order to the churches of Galatia, even so do ye. 
 
 2 Upon the first day of the week, let every one of you lay by him in 
 store, as God hath prospered him, that there be no gatherings 
 when I come. 
 
 3 And when I come, whomsoever you shall approve by your letters, 
 them will I send to bring your liberality unto Jerusalem. 
 
 4 And if it be meet that I go also, they shall go with me. 
 
 PARAPHRASE. 
 
 1 As to the collection for the converts to christianity, 
 who are at Jerusalem, I would have you do, as I 
 
 2 have directed the churches of Galatia. Let every 
 one of you, according as he thrives in his calling, lay 
 aside some part of his gain by itself, which, the first 
 day of the week, let him put into the common trea- 
 sury * of the church, that there may be no need of 
 
 3 any gathering, when I come. And when I come, 
 those, whom you shall approve of +, will I send with 
 letters to Jerusalem, to carry thither your benevo- 
 
 4 lence. Which if it deserves, that I also should go, 
 they shall go along with me. 
 
 NOTES, 
 
 * 2 * @ycev_ffwv seems used here in the sense I have given it. For it is cer- 
 tain that the apostle directs, that they should, every Lord’s day, bring to the 
 congregation what their charity had laid aside, the foregoing week, as their 
 gain came in, that there it might be put into some public box, appointed for 
 that purpose, or officers’ hands. For, if they only laid it aside at home, there 
 would nevertheless be need of a collection, when he came. 
 
 3 + Aoxipdorle, OF emisoddy tétee wéuw. This pointing, that makes 5’ 
 emsorwy, belong to wéutw, and not doxudoyle, the apostle’s sense justifies ; 
 he telling them here, that finding their collection ready, when he came, he 
 would write by those, they should think fit to send it by, or go himself with 
 them, if their present were worthy of it. There needed no approbation of 
 their messengers to him, by their letters, when he was present. And if the 
 corinthians, by their letters, approved of them to the saints at Jerusalem, 
 how could St, Paul say, he would send them? 
 
 . 
 
198 I, CORINTHIANS. CHAP, XVI. 
 
 SECT. XII. 
 CHAP. XVI, 5—12. 
 
 CONTENTS. 
 
 HE gives them an account of his own, Timothy’s, 
 and Apollos’s intention of coming to them. 
 
 TEXT. 
 
 5 Now I will come unto you, when I shall pass through Mace- 
 donia (for I do pass through Macedonia :) 
 6 And it may be, that I will abide, yea, and winter with you, that 
 ye may bring me on my journey, whithersoever I go. 
 7 For I will not see you now, bythe way; but I trust to tarry 
 awhile with you, if the Lord permit. 
 8 But I will tarry at Ephesus until Pentecost. 
 9 For a great door, and effectual is opened unto me, and there are 
 many adversaries. 
 10 Now if Timotheus come, see that he may be with you without 
 fear: for he worketh the work of the Lord, as I also do. 
 11 Letno man, therefore, despise him; but conduct him forth in 
 eace, that he may come unto me: for I look for him with the 
 rethren, 
 
 PARAPHRASE. 
 
 5 I will come unto you, when I have been in Mace- 
 6 donia; for I intend to take that in my way : And 
 perhaps I shall make some stay, nay, winter with 
 you, that you may bring me going on my way, 
 
 7 whithersoever I go. For I do not intend just to 
 * call in upon you, as I pass by; but I hope to spend 
 8 some time with you, if the Lord permit. But I shall 
 stay at Ephesus till Pentecost, i. e. Whitsuntide. 
 
 9 For now I have a very fair and promising oppor- 
 tunity given me of propagating the gospel, though 
 
 10 there be many opposers. If Timothy come to you, 
 pray take care, that he be easy, and without fear 
 amongst you: for he promotes the work of the 
 
 11 Lord, in preaching the gospel, even as I do. Let 
 no-body, therefore, despise him; but treat him 
 kindly, and bring him going, that he may come 
 unto me: for I expect him with the brethren, 
 
_ CHAP, XVI, I. CORINTHIANS. 199 
 
 TEXT. 
 
 12 As touching our brother Apollos, I greatly desired him to come 
 unto you, with the brethren: but his wili was not at all to come 
 at this time; but he will come, when he shall have convenient 
 time. 
 
 PARAPHRASE. 
 
 12 As to brother * Apollos, I have earnestly endea- 
 voured to prevail with him to come to you with the 
 brethren +: but he has no mind to it at all, at pre- 
 sent. He will come, however, when there shall be 
 a fit occasion. 
 
 NOTES. 
 
 12 * There be few, perhaps, who need to be told it; yet it may be conve- 
 nient here, once for all, to remark, that, in the apostle’s time, ** brother” was 
 the ordinary compellation that christians used to one another. 
 
 + ‘* The brethren,” here mentioned, seem to be Stephanas, and those others, 
 who, with him, came with a message, or letter, to St. Paul, from the church of 
 Corinth, by whom he returned this epistle in answer, 
 
 SECT. XIII. 
 CHAP. XVI. 13.—24. 
 
 CONTENTS. 
 
 THE conclusion, wherein St. Paul, according to his 
 custom, leaves with them some, which he thinks most 
 necessary, exhortations, and sends particular greetings. 
 
 TEXT. 
 
 13 Watch ye, stand fast in the faith, quit you like men, be 
 strong. 
 14 Let all your things be done with charity. 
 
 PARAPHRASE. 
 
 13 Be upon your guard, stand firm in the faith, behave 
 yourselves like men, with courage and resolution : 
 14 And whatever is done amongst you, either in public 
 assemblies, or elsewhere, let it all be done with 
 
200 [. CORINTHIANS, cHAP. XVI.) _ 
 
 15 
 
 16 
 
 a7 
 
 18 
 
 a9 
 je) 
 
 4 29 
 
 TEXT. 
 
 I beseech you, brethren, (ye know the house of Stephanas, 
 that it is the first-fruits of Achaia, and that they have addicted 
 themselves to the ministry of the saints) 
 
 That ye submit yourselves unto such, and to every one that 
 helpeth with us, and laboureth. 
 
 I am glad of the coming of Stephanas, and Fortunatus, and 
 Achaicus: for that, which was lacking on your part, they have 
 supplied. 
 
 For they have refreshed my spirit and yours: therefore, acknow- 
 ledge ye them that are such. 
 
 The churches of Asia salute you. Aquila and Priscilla salute 
 you much in the Lord, with the church that is in their house. 
 All the brethren greet you. Greet you one another with an 
 holy kiss. 
 
 The salutation of me, Paul, with mine own hand. 
 
 If any man love not the Lord Jesus Christ, let him be ana-: 
 thema, maranatha. 
 
 PARAPHRASE. 
 
 affection, and good-will, one to another*. You 
 know the house of Stephanas, that they were the 
 first converts of Achaia, and have all along made it 
 their business to minister to the saints: ‘To such, I 
 beseech you to submit yourselves: let such as, with 
 us, labour to promote the gospel, be your leaders. I 
 am glad, that Stephanas, Fortunatus, and Achaicus 
 came to me; because they have supplied what was 
 deficient on your side. For, by the account they 
 have given me of you, they have quieted my mind, 
 and yours too}: therefore have a regard to such 
 men as these. The churches of Asia salute you, 
 and so do Aquila and Priscilla, with much christian 
 affection ; with the church that is in their house. All 
 the brethren here salute you: salute one another 
 with an holy kiss. That, which followeth, is the 
 salutation of me, Paul, with my own hand. If any 
 one be an enemy to the Lord Jesus Christ, and his 
 gospel, let him be accursed, or devoted to destruc-. 
 
 NOTES. 
 
 14 * His main design being to put an end to the faction and division which 
 the false apostle had made amongst them, it is no wonder that we find unity and 
 charity so much, and so often pressed, in this and the second epistle. 
 
 18 + Viz. by removing those suspicions and fears, that were on both sides. 
 
CHAP. XVI. I. CORINTHIANS. 201 
 
 TEXT. 
 
 23 The grace of our Lord Jesus Christ be with you. 
 24 My love be with you all in Christ Jesus. Amen. 
 
 PARAPHRASE. 
 
 tion. The Lord cometh to execute vengeance 
 23 on him*. ‘The favour of our Lord Jesus Christ be 
 
 with you. My love be with you all in Christ 
 24 Jesus. Amen. 
 
 NOTE. 
 
 22 * This being so different a sentence from any of those, writ with St. 
 Paul’s own hand, in any of his other epistles, may it not with probability be 
 understood to mean the false apostle, to whom St. Paul imputes all the dis- 
 orders in thischurch, and of whom he speaks, not much less severely? 2 Cor. 
 xi, 13—15. 
 
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 ON THE 
 SECOND EPISTLE OF ST. PAUL 
 
 TO THE 
 
 CORINTHIANS. 
 
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[205 J 
 
 THE 
 
 SECOND EPISTLE OF ST. PAUL 
 
 TO THE 
 
 CORINTHIANS; 
 
 WRITTEN FROM ROME IN THE YEAR OF OUR LORD 515 OF NERO III. 
 
 —= 
 
 SYNOPSIS. 
 
 ' SAINT PAUL having writ his first epistle to the corin- 
 thians, to try, as he says himself, chap. ii. 9, what power 
 he had still with that church, wherein there was a great 
 faction against him, which he was attempting to break, 
 was in pain, till he found what success it had; chap. ii. 
 12, 13, and vii. 5. But when he had, by Titus, received 
 an account of their repentance, upon his former letter, 
 of their submission to his orders, and of their good dispo- 
 sition of mind towards him, he takes courage, speaks of 
 himself more freely, and justifies himself more boldly ; 
 as may be seen, chap. i. 12, and 11. 14, and vi. 10, and 
 x. 1, and xiii. 10. And, as to his opposers, he deals more 
 roundly and sharply with them, than he had done in his 
 former epistle; as appears from chap. ii. 17, and iv. 
 2—5, and v. 12, and vi. 11—16, and xi. 11, and xii. 15. 
 
 The observation of these particulars may possibly be 
 of use to give us some light, for the better understand- 
 ing of his second epistle, especially if we add, that the 
 main business of this, as of his former epistle, is to take 
 off the people from the new leader they had got. who 
 was St. Paul’s opposer; and wholly to put an end to the 
 faction and disorder, which that false apostle had caused 
 
206 II. CORINTHIANS. CHAP. I. 
 
 in the church of Corinth. He also, in this epistle, stirs 
 them up again to a liberal contribution to the poor saints 
 at Jerusalem. 
 
 This epistle was writ in the same year, not long after 
 the former. 
 
 SECT. I. 
 CHAP. I. 1, 2. 
 
 INTRODUCTION. 
 
 TEXT. 
 
 i Pave an apostle of Jesus Christ, by the will of God, and 
 Timothy, our brother, unto the church of God, which is at 
 Corinth, with all the saints, which are in all Achaia : “id 
 
 2 Grace be to you, and peace, from God our Father, and from thé 
 Lord Jesus Christ. 
 
 PARAPHRASE. 
 
 1 Pav, an apostle of Jesus Christ, by the will of 
 God, and Timothy, our brother *, to the church of 
 God, which is in Corinth, with all the christians, that 
 
 2 are in all Achaia ¢ : Favour and peace be to you, from 
 God our Father, and from the Lord Jesus Christ. 
 
 NOTES. 
 
 1 * “ Brother,” i. e. either in the common faith ; and so, as we have already 
 remarked, he frequently calls all the converted, as Rom. i. 13, and in other 
 places; or ** brother” in the work of the ministry, vid. Rom. xvi, 21, 1 Cor, 
 xvi. 12. To which we may add, that St. Paul may be supposed to have given 
 Timothy the title of ‘* brother,” here, for dignity’s sake, to give hima repu- 
 tation above his age, amongst the corinthians, to whom he had before sent him, 
 with some kind of authority, to rectify their disorders. Timothy was buta 
 young man, when St. Paul writ his first epistle to him, as appears, 1 Tim, iv, 
 12, Which epistle, by the consent of all, was writ to Timothy, after he had 
 been at Corinth; and in the opinion of some very learned men, not less than 
 eight years after: and therefore his calling him ‘* brother,” here, and joining 
 him with himself, in writing this epistle, may be to Jet the corinthianssee, that, 
 though he were so young, who had been sent to them, yet it wasone, whom St. 
 Paul thought fit to treat very muchas an equal. 
 
 + Achaia, the country wherein Corinth stood. 
 
CHAP. 1. II. CORINTHIANS. 207 
 
 SECT. I. 
 CHAP. I. 3—VIL. 16. 
 
 CONTENTS. 
 
 Tuis first part of this second epistle, of St. Paul to 
 the corinthians, is spent in justifying himself, against 
 several imputations, from the opposite faction; and set- 
 ting himself right, in the opinion of the corinthians. 
 The particulars whereof we shall take notice of, in the 
 following numbers. 
 
 SECT. IL N° 1. 
 CHAR — 14, 
 
 CONTENTS. 
 
 HE begins with justifying his former letter to them, 
 which had afflicted them, (vid. chap. vii. 7, 8,) by telling 
 them, that he thanks God for his deliverance out of his 
 afflictions, because it enables him to comfort them, by 
 the example, both of his affliction and deliverance; ac- 
 knowledging the obligation he had to them, and others, 
 for their prayers and thanks for his deliverance, which, 
 he presumes, they could not but put up for him, since his 
 conscience bears him witness(which was his comfort) that, 
 in his carriage to all men, and to them more especially, 
 he had been direct and sincere, without any self, or 
 carnal interest ; and that what he writ to them had no 
 other design but what lay open, and they read in his 
 words, and did also acknowledge ; and he doubted not, 
 but they should always acknowledge; part of them ac- 
 knowledging also, that he was the man they gloried in, 
 as they shall be his glory in the day of the Lord. From 
 what St. Paul says, in this section, (which, if read with 
 attention, will appear to be writ with a turn of great 
 insinuation) it may be gathered, that the opposite faction 
 
208 Il. CORINTHIANS. CHAP. I. 
 
 endeavoured to evade the force of the former epistle, by 
 
 suggesting, that, whatever he might pretend, St. Paul 
 was a cunning, ‘artificial, self-interested man, and had 
 some hidden design in it, which accusation appears in 
 other parts of this epistle : as chap. iv. 2, 5. 
 
 TEXT. 
 3 Blessed be God, even the Father of our Lord Jesus Christ, the 
 Father of mercies, and the God of all comfort ; 
 4 Who comforteth us, in all our tribulation, that we may be able to 
 comfort them, which are in any trouble, by the comfort where- 
 with we ourselves are comforted of God. 
 For as the sufferings of Christ abound in us, so our consolation 
 also aboundeth by Christ. 
 6 And, whether we be afflicted, it is for your consolation and sal- 
 vation, which is effectual, in the enduring of the same sufferings, 
 - which we also suffer: or, whether we be comforted, it is for your 
 consolation and salvation. 
 7 And our hope of you is stedfast, knowing that, as you are par- 
 takers of the sufferings, so shall ye be also of the consolation. 
 
 on. 
 
 PARAPHRASE, 
 
 3 Blessed be the God * and Father of our Lord Jesus 
 Christ, the Father of mercies, and God of all consola- 
 4 tion; Whocomforteth me, in all my tribulations, that 
 I may be able to comfort them +, who are in any trou- 
 5 ble, by the comfort, which I receive from him. Because, 
 as I have suffered abundantly for Christ, so through 
 Christ, I have been abundantly comforted; and both 
 6 these, for your advantage. For my affliction is for 
 your consolation and relief t, which is effected by a 
 patient enduring those sufferings whereof you see 
 an example in me. And again, when I am com- 
 forted, it is for your consolation and relief, who 
 may expect the like, from the same compassionate 
 7 God and Father. Upon which ground, I have firm 
 
 NOTES. 
 
 3 * That this is the right translation of the Greek here, see Eph. i, 3, and 
 1 Pet. i. 3, where the same words are so translated ; and that it agrees with 
 St. Paul’s sense, see Eph. i. 17, 
 
 A + He means, here, the corinthiazs, who were troubled for their miscar- 
 riage towards him; vid. chap. vii. 7. 4 
 6 t Swrnpiz, “relief,” rather than “ salvation;” which is understood, of 
 deliverance from death and hell; but here it signifies only deliverance from 
 
 their present sorrow, 
 
CHAP. L Il; CORINTHIANS 209 
 
 TEXT. 
 
 8 For we would not, brethren, have you ignorant of our trouble; 
 which came to us in Asia, that we were pressed out of measure, 
 above strength ; insomuch that we despaired even of life. 
 
 9 But we had the sentence of death in ourselves, that we should 
 not trust in ourselves, but in God, which raised the dead: 
 
 10 Who delivered us from so great a death, and doth deliver; in 
 whom we trust, that he will yet deliver us: 
 
 11 You also helping together by prayer for us: that, for the gift 
 bestowed upon us, by the means of many persons, thanks may 
 be given by many on our behalf. 
 
 12 For our rejoicing is this, the testimony of our conscience, that 
 in simplicity, and godly sincerity, not with fleshly wisdom, but 
 by the grace of God, we have had our conversation in the 
 world, and more abundantly to you-wards. 
 
 PARAPHRASE. 
 
 hopes, as concerning you ; being assured, that as you 
 have had your share of sufferings, so ye shall, like- 
 
 8 wise, have of consolation. For I would not have 
 you ignorant, brethren, of the load of afflictions in 
 Asia that were beyond measure heavy upon me, and 
 beyond my strength: so that I could see no way 
 
 9 of escaping with life. But I had the sentence of 
 _ death in myself, that I might not trust in myself, 
 but in God, who can restore to life even those who 
 
 10 are actually dead: Who delivered me from so im- 
 minent a danger of death, who doth deliver, and in 
 
 11 whom I trust, he will yet deliver me: You also 
 joining the assistance of your prayers for me; so 
 that thanks may be returned by many, for the deli- 
 verance procured me, by the prayers of many per- 
 
 12 sons. For I cannot doubt of the prayers and con- 
 cern of you, and many others for me; since my 
 glorying in this, viz. the testimony of my own con- 
 science, that, in plainness of heart, and sincerity be- 
 fore God, not in fleshly wisdom *, but by the favour 
 
 of God directing met, I have behaved myself to- 
 
 NOTES. 
 
 12 * What “ fleshly wisdom” is, may be seen chap. iv. 2, 5. 
 
 + This aan’ & ydork O28, “ But in the favour of God,” is the same with 
 aAx apis Oc5 j oly zyci, ** the favour of God, that is with me,” i.e. by God’s 
 favourable assistance. 
 
 *P 
 
210 II. CORINTHIANS. CHAP. I. 
 
 TEXT. © 
 
 13 For we write none other things unto you, than what you read, 
 or acknowledge, and I trust you shall acknowledge even to the 
 end. 
 
 14 As also you have acknowledged us in part, that we are your re- 
 joicing, even as ye also are ours, in the day of the Lord Jesus. 
 
 PARAPHRASE. 
 
 wards all men, but more particularly towards you. 
 
 13 For I have no design, no meaning, in what I write 
 to you, but what lies open, and is legible, in what 
 you read: and you yourselves cannot but acknow- 
 ledge it to be so; and I hope you shall always ac- 
 
 14 knowledge it to the end. As part of you have al- 
 ready acknowledged that I am your glory*; as you 
 will be mine, at the day of judgment, when, being 
 my scholars and converts, ye shall be saved. 
 
 NOTE. 
 
 14 * “ That Lam your glory;” whereby he signifies that part of them which 
 stuck to him, and owned him as their teacher: in which sense, “ glorying” is 
 much used, in these epistles to the corinthians, upon the occasion of the several 
 partisans boasting, some, that they were of Paul; and others, of Apollos. 
 
 SECT. I1.. N°-2, 
 CHAP. I. 15.—IL. 17. 
 
 CONTENTS. 
 
 THE next thing St. Paul justifies is, his not coming 
 to them. St. Paul had promised to call on the corin- 
 thians, in his way to Macedonia; but failed. This his 
 opposers would have to be from levity in him; or a mind, 
 that regulated itself wholly by carnal interest; vid. 
 ver. 17. To which he answers, that God himself, 
 having confirmed him amongst them, by the unction 
 and earnest of his Spirit, in the ministry of the gospel 
 of his Son, whom he, Paul, had preached to them 
 steadily the same, without any the least variation, or 
 unsaying any thing, he had at any time delivered; they 
 
CHAP.’I. | II. CORINTHIANS. Q11 
 
 could have no ground to suspect him to be an unstable, 
 uncertain man, that would play fast and loose with 
 them, and could not be depended on, in what he said to 
 them. This is what he says, ch. i. 15—22. 
 
 In the next place, he, with a solemn asseveration, 
 professes, that it was to spare them, that he came not 
 tothem. This he explains, ch. i. 23, and ii. 2, 3. 
 
 He gives another reason, chap. 1. 12, 13, why he 
 went on to Macedonia, without coming to Corinth, as 
 he had purposed; and that was the uncertainty he was 
 in, by the not coming of Titus, what temper they were 
 in, at Corinth, Having mentioned his journey to Ma- 
 cedonia, he takes notice of the success, which God gave 
 to him there, and every where, declaring of what conse- 
 quence his preaching was, both to the salvation, and 
 condemnation, of those, who received, or rejected it ; 
 professing again his sincerity and disinterestedness, not 
 Without a severe reflection on their false apostle. All 
 which we find in the following verses, viz. ch. ii. 14—17, 
 and is all very suitable, and pursuant to his design in 
 this epistle, which was to establish his authority and 
 credit amongst the corintbians. 
 
 TEXT. 
 15 And, in this confidence, I was minded to come unto you before, 
 that you might have a second benefit ; 
 16 And to pass by you into Macedonia, and to come again, out of 
 Macedonia, unto you; and, of you, to be brought on my way 
 towards Judea. 
 
 PARAPHRASE. 
 
 15 Having this persuasion, (viz.) of your love and esteem 
 of me, I purposed to come unto you ere this, that you 
 16 might have a second gratification * ; And to take 
 you in my way to Macedonia, and from thence re- 
 
 NOTE. 
 
 15 * By the word yd, which our Bibles translate ‘ benefit,” or “ grace,” 
 it is plain the apostle means his being present among them a second time, with- 
 out giving them any grief or displeasure, He had been with them before, almost 
 two years together, with satisfaction and kindness. He intended them another 
 visit; but it was, he says, that they might have the like gratification, i. e. the 
 like satisfaction in his company a second time, which is the same he says, 
 2 Cor, ii. |. 
 
 be 
 
912 II], CORINTHIANS. CHAD, 1, 
 
 TEXT. 
 
 17 When I, therefore, was thus minded, did I use lightness? Or 
 the things that I purpose, do I purpose according to the flesh, 
 that with me there should be yea, yea, and nay, nay ? 
 
 18 But, as God is true, our word toward you was not yea and nay. 
 
 19 For the Son of God, Jesus Christ, who was preached among 
 you, by us, even by me, and Siivanus, and Timotheus, was 
 not yea and nay ; but in him was yea. 
 
 20 For all the promises of God in himare yea, and in him amen, 
 unto the glory of God, by us. 
 
 21 Now he, cwhich establisheth us with you, in Christ, and hath 
 anointed us, is God: 
 
 22 Who hath also sealed us, and given the earnest of the Spirit, in 
 our hearts. 
 PARAPHRASE. 
 
 turn to you again, and, by you, be brought on in 
 17 my way to Judea. If this fell not out so, as I pur- 
 posed, am J, therefore, to be condemned of fickle- 
 ness? Or am I to be thought an uncertain man, 
 that talks forwards and backwards, one that has no 
 regard to his word, any farther than may suit his 
 18 carnal interest ? But God is my witness, that what 
 you have heard from me, has not been uncertain, 
 19 deceitful, or variable. For Jesus Christ, the Son of 
 God, who was preached among you, by me, and 
 Silvanus, and Timotheus, was not sometimes one 
 thing and sometimes another; but has been shown 
 to be uniformly one and the same, in the counsel, 
 20 or revelation of God. (For the promises of God do 
 all consent, and stand firm, in him) to the glory of 
 21 God, by my preaching. Now it is God, who esta- 
 blishes me with you, for the preaching of the gos- 
 22 pel, who has anointed *, And also sealed + me, and 
 given me the earnest { of his Spirit, in my heart. 
 
 NOTES. 
 
 21 * “ Anointed,” i.e. set apart to be an apostle, by an extraordinary call. 
 Priests and prophets were set apart, by anointing, as well as kings, 
 
 22 + « Sealed,” i.e. by the miraculous gifts of the Holy Ghost; which are 
 an evidence of the truths he brings from God, as a seal is of a letter, 
 
 + « Earnest” of eternal life; for of that the Spiriti is mentioned, asa pledge, 
 in more places than one, vid. 2 Cor, v.5; Eph. i. 13, 14 All these are argu- 
 ments to satisfy the corinthians, that St, Paul was not, nor could be, a shuffling 
 man, that minded not what hesaid, but as it served his turn. 
 
 The reasoning of St. Paul, ver. 18—22, whereby he would convince tle co- 
 rinthians, that he was not a tickle, unsteady man, that says or unsays, as may 
 suit his humour or interest, being a little obscure, by reason of the shortness 
 
CHAP. II. II. CORINTHIANS. - 213 
 
 TEXT. 
 
 23 Moreover, I call God for a record upon my soul, that to spare 
 you, I came not as yet unto Corinth. 
 
 24 Not for that we have dominion over your faith, but are helpers 
 of your joy; for, by faith, ye stand. 
 
 II. 1 But I determined this with myself, that I would not come 
 again to you in heaviness. 
 
 PARAPHRASE. 
 
 23 Moreover, I call God to witness, and may I die if it 
 is not so, that it was to spare you, that I came not 
 24 yet to Corinth. Not that I pretend tosuch a domi- 
 nion over your faith, as to require you to believe 
 what I have taught you, without coming to you, 
 when I am expected there, to maintain and make it 
 good ; for it is by that faith you stand: but I forbore 
 to come, as one concerned to preserve and help for- 
 ward your joy, which I am tender of, and therefore 
 declined coming to you, whilst I thought you in an 
 estate, that would require severity from me, that 
 Il. 1. would trouble you *. I purposed in myself, it is 
 true, to come to you again, but I resolved too, it should 
 
 NOTES. 
 
 of his style here, which has left many things to be supplied by the reader, to 
 connect the parts of the argumentation, and make the deduction clear; I hope 
 Ishall be pardoned, if I endeavour to set it in its clear light, for the sake of 
 ordinary readers. 
 
 ** God hath set me apart, to the ministry of the gospel, by an extraordinary 
 cail; has attested my mission, bY the miraculous gifts of the Holy Ghost, and 
 given me the earnest of eternal life, in my heart, by his Spirit; and hath 
 confirmed me, amongst you, in preaching the gospel, which is ail uniform, 
 and of a piece, as I have preached it to you, without tripping in the least: 
 and there, to the glory of God, have shown that all the promises concur, and 
 are unalterably certain in Christ. I, therefore, having never faultered in 
 any thing I have said to you, and having all these attestations, of being under 
 the special direction and guidance of God himself, who is unalterably true, 
 cannot be suspected of dealing doubly with you, in any thing, refating to 
 ** my ministry.” 
 
 24 * Itis plain, St. Paul’s doctrine had heen opposed by some of them at 
 Corinth, vid. } Cor. xv. 12. His apostleship questioned, 1 Cor, ix. I, 2, 
 2 Cor. xiii. 3. He himself triumphed over, as if he durst not come, 1 Cor. 
 iv. 18, they saying ‘‘ his letters were weighty and powerful, but his bodily 
 ‘* presence weak, and his speech contemptible;” 2 Cor. x.10. This being 
 the state his reputation was then in, at Corinth, and he having promised to come 
 to them, 1 Cor, xvi. 5, he couid not but think it necessary to excuse his failing 
 them, by reasons, that should be both convincing apd kind; such as are con- 
 tained in this verse, in the sense given of it. 
 
 \ 
 
214 II. CORINTHIANS. cHaP. Il. 
 
 TEXT. 
 
 2 For if I make you sorry, who is he, then, that maketh me glad, 
 but the same which is made sorry by me? 
 
 3 And I wrote this same unto you, lest, when I came, I should have 
 sorrow from them, of whom | ought to rejoice; having confidence 
 in you all, that my joy is the joy of you all. 
 
 4 For, out of much affliction and anguish of heart, I wrote unto you 
 with many tears ; not that you should be grieved, but that ye might 
 know the love, which I have more abundantly unto you. 
 
 5 But, if any have caused grief, he hath not grieved me, but in 
 part; that I may not overcharge you all, 
 
 PARAPHRASE. 
 
 2 be, without bringing sorrow with me*. For if I 
 grieve you, who is there, when I am with you, to 
 comfort me, but those very persons, whom I have dis- 
 
 3 composed with grief? And this very thing +, which 
 made you sad, I writ to you, not coming myself; on 
 purpose that, when I came, I might not have sorrow 
 from those, from whom I ought to receive comfort : 
 having this belief and confidence in you all, that you, 
 all of you, make my joy and satisfaction so much your 
 own, that you would remove all cause of disturbance, 
 
 4 before I came. For I writ unto you with great sad- 
 ness of heart and many tears ; not with an intention 
 to grieve you, but that you might know the overflow 
 
 5 of tenderness and affection, which I have for you. But 
 if the fornicator has been the cause of grief, I do not 
 say, he has been so to me, but in some degree to you 
 
 NOTES. 
 
 1 * That this is the meaning of this verse, and not that he would not come to 
 them, in sorrow, asecond time, is past doubt, since he had never been with them 
 in sorrow a first time. Wid. 2 Cor. i, 15. 
 
 3 + Kal éypaba univ sito ovrd, “ and I writ to you this very thing.” 
 That éypopa, ** 1 writ,” relates, here, to the first epistle to the corinthians, 
 is evident, because it is so used, in the very next verse, and again a little 
 lower, ver.9. What, therefore, is it in his first epistle, which he here calls 
 ziro ours, “this very thing,” which he had writ to them? I answer, The 
 punishment of the fornicator, This is plain by what follows here, to ver. 11, 
 ‘especially, if it be compared with 1 Cor. iv. 21, and v. 8. For there he 
 writes to them, to punish that person; whom, if he, St. Paul, had come him- 
 self, before it was done, he must have come, as he calls it, with a red, and have 
 himself chastised: but now, that he knows that the corinthians had punished 
 him, in compliance to his letter; and he had had this trial of their obedience ; 
 he is so far from continuing the severity, that he writes to them to forgive him, 
 and take him again into their affection. 
 
CHAP, II. II. CORINTHIANS. 215 
 
 TEXT. 
 
 6 Sufficient to such a man is this punishment, which was inflicted 
 of many. 
 So that, contrariwise, ye ought rather to forgive him, and com- 
 fort him; lest perhaps such an one should be swallowed up with 
 over-much sorrow. 
 & Wherefore, I beseech you, that ye would confirm your love to- 
 wards him. ; 
 9 For to this end, also, did I write, that I might know the proof 
 of you, whether ye be obedient in all things, 
 10 To whom ye forgive any thing, I forgive also: for, if I forgive 
 any thing, to whom I forgave it, for your sakes forgave I it, in 
 the person of Christ. 
 
 11 Lest Satan should get an advantage of us: for we are not igno- 
 rant of his devices. 
 
 ~ 
 é 
 
 PARAPHRASE. 
 
 6 all; that I may not lay a load on him*. The cor- 
 rection he hath received from the majority of you, is 
 7 sufficient in the case. So that, on the contrary +, it 
 is fit rather that you forgive and comfort him, lest 
 he { should be swallowed up, by an excess of sorrow. 
 Wherefore, I beseech you to confirm your love to 
 him, which I doubt not cf. For this, also, was one 
 end of my writing to you, viz. To have a trial of you, 
 and to know whether you are ready to obey me in 
 10 all things. To whom you forgive any thing, I also 
 forgive. For if I have forgiven any thing, I have 
 forgiven it to him for your sakes, by the authority, 
 11 and in the name of Christ; That we may not be 
 over-reached by Satan: for we are not ignorant of 
 his wiles. 
 
 oN 
 
 NOTES. 
 
 5 * St. Paul being satisfied with the corinthians, for their ready compliance 
 with his orders, in his former letter, to punish the fornicator, intercedes to have 
 him restored ; and, to that end, lessens his fault, and declares, however he might 
 have caused grief to the corinthians, yet he had caused none to him. 
 
 T + Tévastiy, “ on the contrary,” here, has nothing to refer to, bat in€age, 
 * overcharge,” in the 5th verse, which mikes that belong to the fornicator, as 
 I have explained it. 
 
 t ‘O toires, “such an one,” meaning the fornicator. Ii is observable, 
 how teuderly St. Paul deals with the cerinthians, in this epistle; for though he 
 
 treats of the fornicator, from the 5th to the 10th verse inclusively ; yet he never 
 mentions him under that, or any other disobliging title, but in the soft and 
 inoffensive terms, ‘* of any one,” or * such an one.’ And that, possibly, may 
 be the reason, why he says, y7 ém:€aga, indefinitely, without naming the person 
 it relates to. 
 
216 II. CORINTHIANS. CHAP. If. 
 
 TEXT. 
 
 12 Furthermore, when I came tv Troas, to preach Christ’s gospel, 
 and a door was opened unto me of the Lord, 
 
 13 Ihad no rest in my spirit, because I found not Titus, my bro- 
 ther: but, taking my leave of them, I went from thence, into 
 Macedonia. 
 
 14 Now thanks be unto God, which always causeth us to triumph 
 in Christ, and maketh manifest the savour of his knowledge, by 
 us, in every place. 
 
 15 For we are, unto God, a sweet savour of Christ, in them that 
 are saved, and in them that perish. 
 
 16 To the one, we are the savour of death unto death; and to the 
 oer, the savour of life unto life ; and who is sufficient for these 
 things? 
 
 PARAPHRASE. 
 
 12 Furthermore, being arrived at Troas, because Titus, 
 whom I expected fr¢ém Corinth, with news of you, 
 was not come, I was very uneasy * there; insomuch 
 that I made not use of the opportunity, which was 
 put into my hands by the Lord, of preaching the 
 
 13. gospel of Christ, for which I came thither. I has- 
 tily’ left those of Troas, and departed thence to Ma- 
 
 14 cedonia. But thanks be to God, in that he always 
 makes me triumph every-where }, through Christ, 
 who gives me success in preaching the gospel, and 
 
 15 spreads the knowledge of Christ by me. For my mi- 
 nistry, and labour in the gospel, is a service, or sweet- 
 smelling sacrifice to God, through Christ, both in re- 
 gard of those that are saved, and those that perish. 
 
 16 To the one my preaching is of ill savour, unaccept- 
 able and offensive, by their rejecting whereof they 
 draw death on themselves; and to the other, being 
 as a sweet savour, acceptable, they thereby receive 
 eternal life. And who is sufficient for these things ¢ ? 
 
 NOTES. 
 
 12 * How uneasy he was, and upon what account, see ch. vii. 5—16. It 
 was not barely for Titus’s absence, but for want of the news he brought with 
 him; ch. vii. 7. 
 
 14 + ‘“* Who makes me triumph every-where,” i.e, in the success of my 
 preaching, in my journey to Macedonia; and also, in my victory, at the same 
 time, at Corinth, over the false apostles, my opposers, that had raised a faction 
 against me, amongst you. This, I think, is St. Paul’s meaning, and the reason 
 of his using the word, triumph, which implies contest and victory, though he 
 places that word so, as modestly to cover it. 
 
 6 + Vid. ch. iii. 5, 6. 
 
CHAP. III. Il. CORINTHIANS. 217 
 
 TEXT. 
 
 17 For we are not as many, which corrupt the word of God: but 
 as of sincerity, but as of God, in the sight of God, speak we in 
 Christ. i 
 
 PARAPHRASE. 
 
 And yet, as I said, my service in the gospel is well- 
 
 17 pleasing to God. For I am not, as several * are, 
 who are hucksters of the word of God, preaching it 
 for gain; but I preach the gospel of Jesus Christ, 
 in sincerity. I speak, as from God himself, and I 
 deliver it, as in the presence of God. 
 
 NOTE. 
 17 # This I think, may be understood of the false apostle. 
 
 SECTo TH. N%53. 
 CHAP. Ill. 1.—VII. 16. 
 
 CONTENTS. 
 
 His speaking well of himself (as he did sometimes in 
 his first epistle, and, with much more freedom, in this, 
 which, as it seems, had been objected to him, amongst 
 the corinthians) his plamness of speech, and his since- 
 rity in preaching the gospel, are the things, which he 
 chiefly justifies, in this section, many ways. We shall 
 observe his arguments, as they come in the order of St. 
 Paul’s discourse, in which are mingled, with great insi- 
 nuation, many expressions of an overflowing kindness to 
 the corinthians, not without some exhortations to them. 
 
218 II. CORINTHIANS. CHAP. III. 
 
 TEXT. 
 
 1 Do we begin, again, to commend ourselves? or need we as 
 some others, epistles of commendation, to you, or letters of com- 
 mendation, from you? 
 
 2 Ye are our epistle, written in our hearts, known and read of all 
 men : 
 
 3 Forasmuch as ye are manifestly declared to be the epistle of 
 Christ, ministered by us, written, not with ink, but with the Spi- 
 rit of the living God; not in tables of stone, but in fleshly tables 
 of the heart. 
 
 4 And such trust have we, through Christ to Godward. 
 
 PARAPHRASE. 
 
 Do I begin again to commend myself *; or need I, as 
 some t, commendatory letters to, or from you? You 
 are my commendatory epistle, written in my heart, 
 3 known and read by all men. I need no other com- 
 _ mendatory letter, but that you being manifested to be 
 the commendatory epistle of Christ, written on my 
 behalf; not with ink, but with the Spirit of the living 
 God; not on tables of stone{t, but of the heart, 
 whereof I was the amanuensis; i. e. your conversa- 
 
 4 tion was the effect of my ministry, § And this so 
 great confidence have I, through Christ, in God. 
 
 i 
 
 NOTES, 
 
 1 * This is a plain indication, that he had been blamed, amongst them, for 
 commending himself. 
 
 + Seems to intimate, that their false apostle had got himself recommended to 
 them, by letters, and so had istroduced himself into that church, 
 
 3 + Thesense of St. Paul, in this third verse, is plainly this: that he needed 
 no letters of commendation to them; but that their conversion, and the gospe}, 
 written not with ink, but with the Spirit of God, in the tables of their hearts, 
 and not in tables of stone, by his ministry, was as clear an evidence and testi- 
 mony to them, of his mission from Christ, as the law, writ in tables of stone, 
 was an evidence of Mases’s mission; so that he, St. Paul, needed no other re- 
 commendation: this is what is to be understood by this verse, unless we will 
 make ‘ the tables of stone,” to have no signification here. But to say, as he 
 does, that the corinthians, being writ upon, in their hearts, not with ink, but 
 with the Spirit of God, by the hand of St. Paul, was Christ’s commendatory 
 letter of him, being a pretty bold expression, liablé to the exception of the cap- 
 tious part of the corinthians ; he, to obviate all imputation of vanity, or vain 
 glory, herein immediately subjoins what follows in the next verse. 
 
 4 § As if he had said, ‘ But mistake me not as if I boasted of myself: 
 “‘ this so great boasting, that I use, is only my confidence in God, through 
 “ Clirist: for it was God, that made me a minister of the gospel, that be- 
 “ stowed on me the ability for it ; and whatever I perform in it is wholly from 
 “ him,” 
 
CHAP, III. II. CORINTHIANS. 219 
 
 TEXT. 
 
 5 Not that we are sufficient of ourselves, to think any thing, as of 
 ourselves ; but our sufficiency is of God: 
 
 6 Who also hath made us able ministers of tlie New Testament, 
 not of the letter, but of the spirit ; for the letter killeth, but the 
 spirit giveth life. 
 
 7 But if the ministration of death written and ingraven in stones, 
 was glorious, so that the children of Israel could not stedfastly 
 
 . behold the face of Moses, for the glory of his countenance, which 
 glory was to be done away ; 
 
 PARAPHRASE. 
 
 5 Not as if I were sufficient of myself to reckon * upon 
 any thing, as of myself; but my sufficiency, my abi- 
 6 lity, to perform any thing, is wholly from God: Who 
 has fitted and enabled me to be a minister of the New 
 Testament, not of the letter +, but of the spirit; for 
 7 the letter kills ¢, but the spirit gives life. But, if the 
 ministry of the law written in stone, which condemns 
 to death, were so glorious to Moses, that his face 
 shone so, that the children of Israel could not steadily 
 
 NOTES. 
 
 5 * Temolbycic, “ trust,’ ver. 4, a milder term for “ boasting,” for so St. 
 Paul uses it, chap. x. 7, compared with ver. 8, where also Acy:fécbw, ver. 7, 
 is used, as here, for counting upon one’s self; St. Paul also uses wérobas, for 
 “ thou boastest,”’ Rom. ii. 19, which will appear, if compared with ver, 17 ; 
 or if Acyicacéas shall rather be thought to signify here to discover by reason- 
 ing, then the apostle’s sense will run thus: “ Not as if I were sufficient of 
 «« myself, by the strength of my own natural parts to attain the knowledge of 
 “the gospel truths, that I preach; but my ability hereia is all from God.” 
 But, in whatever sense Acyizacha is here taken, it is certain 7, which is 
 translated ‘“ any thing,” must be limited to the subject in hand, viz. the gos- 
 pel, that he preached to them. 
 
 6 + OF ypduuatos, GAAX wveiuaros, “ not of the letter, but of the spirit.” 
 By expressing himself, as he does here, St. Paul may be understoed to intimate, 
 that “ the New Testament, or eovenant,” was also, though obscurely, held 
 forth in the law; For he says, he was constituted a minister, mvevuatos, ‘ of 
 “ the spirit,” or spiritual meaning of the law, which was Christ, (as he tells 
 us himself, ver. 17.) and giveth life, whilst the letter killeth. But both letter 
 and spirit must be understood of thesame thing, viz. “ the letter of the law, 
 ** and the spirit of the law.” And in fact, we find St. Paul truly a minister 
 of the spirit of the law ; especially in his epistle to the Hebrews, where he shows, 
 what a spiritual sense ran through the mosaical institution and writings. 
 
 $ “ Vhe letter kills,” i.e. pronouncing death, without any way of remission, 
 on all transgressors, leaves them under an irrevocable sentence of death. But 
 the Spirit, i, e. Clrist, ver. 17, who isa quickening Spirit, 1 Cor, xv. 45, 
 giveth life. 
 
220 II. CORINTHIANS, CHAP, IIE. 
 
 TEXT, 
 
 8 How shall not the ministration of the Spirit be rather glorious? 
 9 For if the ministration of condemnation be glory, much more 
 doth the ministration of righteousness real in glory. 
 10 For even that, which was made glorious, had no glory, in this 
 respect, by reason of the glory that excelleth. 
 11 For, if that which is done away was glorious, much more that, 
 which remaineth, is glorious. 
 
 PARAPHRASE. 
 
 behold the brightness of it, which was but temporary, 
 
 8 and was quickly to vanish *; How can it be other- 
 wise, but that the ministry of the Spirit which giveth 
 life should confer more glory and lustre on the minis- 
 
 9 ters of the gospel? For, if the ministration of con- 
 demnation were glory, the ministry of justification {, 
 
 in the gospel, doth certainly much more exceed in 
 
 10 glory. Though even the glory,that Moses’s ministra- 
 tion had, was no glory, in comparison of the far more 
 
 11 excelling glory ofthe gospel-ministry {. Farther, if 
 that which is temporary, and to be done away, were 
 
 NOTES. 
 
 7 * Kolapyepévyy, “done away,” is applied here to the shining of Moses’s 
 face, and to the law, ver. 11 and 13. In all which places it is used in the 
 present tense, aud has the signification of an adjective, standing for temporary, 
 or of a duration, whose end was determined ; and is opposed to 7@ pévovls, 
 «* that which remaineth,” i, e, that which is Jasting, and hath no predeter- 
 minded end set to it, as ver. 11, where the gospel dispensation is called 7d uévov, 
 * that which remaineth,” This may help us to understand ad d¢Eng sig SoGay, 
 ver. 18, ‘from glory to glory,” which is manifestly opposed to 0d&% xarap- 
 ysuey, “ the glory done away,” of this verse; and so plainly signifies a con- 
 tinued, lasting glory of the ministers of the gospel; which, as he tells us there, 
 consisted in their being changed into the image and clear representation of the 
 Lord himself; as the glory of Moses consisted in the transitory brightness of 
 his face, which wasa faint reflection of the glory of God, appearing to him in 
 the mount. 
 
 9 + Atoxovia rig Sixcucctns, “the ministration of righteousness;” so the 
 ministry of the gospel is called, because, by the gospel, a way is provided for 
 the justification of those, who have trangressed ; but the law has nothing but 
 rigid condemnation for all transgressors; and, therefore, is called here, “ the 
 “ ministration of condemnation.” 
 
 19 + Though the showing, that the ministry of the gospel is more glorious, 
 than that of the law, but what St. Paul is here upon, thereby to justify himself, 
 if he has assumed some authority and commendation to himself, in his ministry, 
 and apostleship ; yet in his thus industriously placing the ministry of the gospel, 
 in honour, above that of Moses, may he not possibly have an.eye to the judaizing, 
 false apostle of the corinthians, to let them see, what little regard was ta be had 
 to that ministration, in comparison of the ministry of the gospel ? 
 
 2 
 
CHAP, Til. _ If. CORINTHIANS. 291 
 
 TEXT. 
 12 Seeing then, that we have such hope, we use great plainness of 
 speech. 
 13 And not as Moses, which put a veil over his face, that the chil- 
 dren of Israel could not stedfastly look to the end of that which 
 is abolished. 
 
 PARAPHRASE. 
 
 delivered with glory, how much rather is that, 
 which remains, without being done away, to appear 
 12 in glory*? Wherefore, having such hope+, we 
 13 use great freedom and plainness of speech. And not 
 as Moses, who put a veil over his face, do we veil 
 the light; so that the obscurity of what we deliver 
 should hinder { the children of Israel from seeing, 
 
 NOTES. 
 
 11 * Here St. Paul mentions another pre-eminency and superiority of glory, 
 in the gospel, over the law; viz. that the law was to cease, and to be abo- 
 lished: but the gospel to remain, and never be abolished. 
 
 12 + “ Such hope:” that St. Paul, by these words, means the so honourable 
 employment of an apostle and minister of the gospel, or the glory, belonging 
 to his ministry, in the gospel, is evident, by the whole foregoing comparison, 
 which he has made, which is all along between Siaxovsx, ‘* the ministry ” of the 
 law and of the gospel, and not between the law and the gospel themselves. 
 The calling of it ‘* hope,” instead of glory, here, where he speaks of his 
 having of it, is the language of modesty, which more particularly suited his 
 present purpose. For the conclusion, which, in this verse, he draws from what 
 went before, plainly shows the apostle’s design, in this discourse, to be the 
 justifying his speaking freely of himself and others ; his argument amounting 
 to thus much: 
 
 ** Having, therefore, so honourable an employment, as is the ministry of the 
 «« gospel, which far exceeds the ministry of the law in glory ; though even that 
 ** gave so great a Justre to Moses’s face, that the ehildren of Israel could not 
 « with fixed eyes look upon him: I, as becomes one of such hopes, in sucha 
 “ post as sets me above all mean considerations and compliances, use great 
 “* freedom and plainness of speech, in all things that concern my ministry.” 
 
 13 £ Wpde 73 wh arevics, &c. “ That the children of Israel could not stedfastly 
 ** look,” &c. St. Paul is here instifying in himself, and other ministers of 
 the gospel, the plainness and openness of their preaching, which he had as- 
 serted, in the immediately preceding verse. These words, therefore, here, 
 must of necessity be understood, not of Moses, but of the ministers of the gos- 
 pel: viz. that it was not the obscurity ef their preaching, not any thing 
 veiled, in their way of proposing the gospel, which was the cause, why the 
 children of Israel did not understand the Jaw to the bottom, and see Christ, 
 the end of it, in the writings of Moses. What St. Paul says, in the next 
 verse, ** But their minds were blinded; for until] this day remaineth the same 
 “ veil untaken away,” plainly determines the words, we are upon, to the 
 sense I have taken them in: for what sense is this ? ‘* Moses put a veil over 
 ** his fuce, so that the children of Israel could not see the end of the law ; but 
 ** their minds were blinded; for the veil remains upon them, until this day.” 
 But this is very good sense, and to St. Paul's purpose, viz. “‘ We, the ministers 
 * of the gospel, speak plainly and openly, and put oo veil upon ourselves, as 
 
222 IL CORINTHIANS. CHAP, III. 
 
 TEXT. 
 
 14 But their minds were blinded ; for until this day remaineth the 
 same veil untaken away, in the reading of the Old Testament ; 
 which veil is done away in Christ. 
 
 15 But even unto this day, when Moses is read, the veil is upon 
 
 their heart. 
 16 Nevertheless, when it shall turn to the Lord, the veil shall be 
 
 taken away. 
 
 PARAPHRASE. 
 
 in the law, which was to be done away, Christ, 
 14 who was the end* of thelaw. But their not seeing 
 it, is from the blindness of their own minds: for, 
 unto this day, the same veil remains upon their un- 
 derstandings, in reading of the Old Testament; 
 which veil is done away in Christ ; i. e. Christ, now 
 he is come, so exactly answers all the types, prefi- 
 gurations, and predictions of him, in the Old Testa- 
 ment, that presently, upon turning our eyes upon 
 him, he visibly appears to be the person designed, 
 and all the obscurity of those passages concerning 
 him, which before were not understood, is taken 
 15 away, and ceases. Nevertheless, even until now, 
 when the writings of Moses are read, the veil + re- 
 mains upon their hearts, they see not the spiritual and 
 16 evangelical truths contained in them. But, when 
 their heart shall turn to the Lord, and playing by preju- 
 dice and aversion, shall be willing to receive the truth, 
 the veil shall be taken away, and they shall plainly 
 see him to be the person spoken of, and intended ¢. 
 
 NOTES. 
 
 ‘© Moses did, whereby to hinder the jews from seeing Christ, in the law: buat 
 “« that, which hinders them, is a blindness on their minds, which has been 
 “ always on them, and remains to this day.” This seems to bean obyiating an 
 objection, which some among the corinthians might make to his boasting of so 
 much plainness and clearness in his preaching, viz. If you preach the gospel, 
 and Christ, contained in the law, with such a shining clearness and evidence, 
 how comes it that the jews are not converted to it? His reply is, ‘‘ Their un- 
 ** belief comes not from any obscurity in our preaching, but from a blindness, 
 ‘s which rests upon their minds to this day ; which shall be taken away, when 
 ‘they turn to the Lord.” 
 
 * Vid. Rom. x, 2—4. 
 
 15 + St. Paul, possibly, alludes here to the custom of the jews, which conti- 
 nues still in the synagogue, that, when the law is read, they put a veil over 
 their faces. 
 
 16 +t When this shall be, see Rom, xi, 25—27. 
 
CHAP. III. II. CORINTHIANS. 223 
 
 TEXT. 
 
 17 Now the Lord is that Spirit: and where the Spirit of the Lord 
 is, there is liberty. 
 
 18 But we all, with open face, beholding, as in a glass, the glory 
 of the Lord, are changed into the same image, from glory to 
 glory, even as by the Spirit of the Lord. 
 
 PARAPHRASE. 
 
 17 But the Lord is the Spirit *, whereof we are mi- 
 nisters; and they, who have this Spirit, they have 
 liberty +, so that they speak openly and freely. 
 
 18 But we, all the faithful ministers of the New 
 Testament, not veiled {, but with open counte- 
 nances, as mirrours, reflecting the glory of the Lord, 
 
 NOTES. 
 
 IT * ‘O 8 Kupiog 73 avedud esw, “ but the Lord is that Spirit.” These words 
 relate to ver. 6, where he says, that he is a minister, not of the letter of the 
 Jaw, not of the outside and literal sense, but of the mystical and spiritual 
 meaning of it; which he here tells us, is Christ. 
 
 + ‘ There is liberty ;” because the Spirit is given only to sons, or those that 
 are free. See Rom. viii. 15; Gal. iv. 6,7. 
 
 18 + St. Paul justifies his freedom and plainness of speech, by his being 
 made, by God himself, a minister of the gospel, which is a more glorious mi- 
 nistry, than that of Moses, in promulgating the law. This he does from ver. 6, 
 to ver. 12, inclusively. From thence, to the end of the chapter, he justifies his 
 liberty of speaking; in that he, as a minister of the gospel, being illuminated 
 with greater and brighter rays of light, than Moses, was to speak (as he did) 
 with more freedom and clearness, than Moses had done. This being the scope 
 of St. Paul, inthis place, it is visible, that all from these words, “‘ who put a 
 « veil upon his face,” ver, 13, to the beginning of ver. 18, is a parenthesis; 
 which being laid aside, the comparison between the ministers of the gospel and 
 Moses stands clear: ‘ Moses, with a veil, covered the brightness and glory of 
 “© God, which shone in his countenance;” but we, the ministers of the gospel, 
 with open countenances, xolorrpitéuevos, reflecting as mirronrs the glory of the 
 Lord. So the word x2lorrp:fuevor, must signify here, and not *‘ beholding as 
 “jn a mirrour:” because the comparison is between the ministers of the gospel 
 and Moses, and not between the ministers of the gospel and the children of 
 Israel: now the action, of ‘‘ beholding,” was the action of the children of 
 Israel; but of ‘‘ shining, or reflecting the glory, received in the mount,” was 
 the action of Moses; and, therefore, it must be something answering that, in 
 the ministers of the gospel, whereia the comparison is made; as is farther ma- 
 nifest, in another express part of the comparison between the veiled face of 
 Moses, ver. 13, and the open face of the ministers of the gospel, in this verse. 
 The face of Moses was veiled, that the bright shining, or glory of God, re- 
 maining on it, or reflected from it, might not be seen; and the faces of the 
 ministers of the gospel are open, that the bright shining of the gospel, or the 
 glory of Christ, may be seen. Thus the justness of the comparison stands fair, 
 and has an easy sense, which is hard to be made out, if xaromlp:%uevos be trans- 
 lated, ** beholding as in a glass,” 
 
 Thy avriy cixdva metapopdsueda, “ we are changed into that very image,” i.e. 
 the reflection of the glory of Christ, from us, is so very bright and clear, 
 that we are changed into his very image; whereas the light that shone in Moses’s 
 
 by 
 
294 Il. CORINTHIANS. CHAP, Iv, 
 
 TEXT. 
 
 IV. 1. Therefore, seeing we have this ministry, as we have received 
 mercy, we faint not: 
 2 But have renounced the hidden things of dishonesty, not walking 
 _in craftiness, nor handling the word of God deceitfully ; but, by 
 manifestation of the truth, commending ourselves to every man’s 
 conscience, in the sight of God. 
 
 PARAPHRASE. 
 
 are changed into his very image, by a continued 
 succession of glory, as it were, streaming upon us 
 from the Lord, who is the Spirit; who gives us this 
 IV. 1. clearness and freedom. Seeing, therefore, I 
 am intrusted with such a ministry, as this, accord- 
 ing as I have received great mercy, being extraor- 
 dinarily and miraculously called, when I was a per- 
 secutor, I do not fail*, nor flag: I do not behave 
 myself unworthily in it, nor misbecoming the honour 
 
 2 and dignity of such an employment: But, having 
 renounced all unworthy and indirect designs, which 
 will not bear the light, free from craft, and from play- 
 ing any deceitful tricks, in my preaching the word of 
 
 NOTES, 
 
 countenance, was but a faint reflection of the glory, which he saw, when God 
 showed him his back parts, Exod. xxxiii. 23. 
 
 ’Amo Sens cis d6Eav, ** from glory toglory,” i.e. with a continued influx and 
 renewing of glory, in opposition to the shining of Moses’s face, whith decayed 
 and disappeared in a little while, ver. 7. 
 
 Kaldrep amd TMupis, myevuaros, ‘* as from the Lord, the Spirit,” i.e. as if this 
 irradiation of light and glory came immediately from the source of it, the Lord 
 himself, who is that Spirit, whereof we are the ministers, ver. 6, which giveth 
 life and liberty, ver. 17. 
 
 This liberty he here speaks of ver. 17, is wagéncfa, ** liberty of speech,” 
 mentioned ver. 12, the subject of St. Paul’s discourse here; as is farther mani- 
 fest, from what immediately follows, in the six first verses of the next chapter, 
 wherein an attentive reader may find a very clear comnient on this 18th verse 
 we are upon, which is there explained, in the sense we have given of it, 
 
 1 * Ovx txxaxiuev, “ we faint not,” is the same with zcAAy wagsncia 
 vyedpedax, ““ we us@ great plainness of speech,’ ver. 12, of the foregoing 
 chapter; and significs, in both places, the clear, plain, direct, disinterested 
 preaching of the gospel; which is what he means, in that figurative way of 
 speaking, in the former chapter, especially the last verse of it, and which he 
 more plainly expresses, in the five or six verses of this: the whole business 
 of the first part of this epistle being, as we have already observed, to justify to 
 the corinthians his behaviour in his ministry, and to convince them, that, in his 
 preaching the gospel, he hath been plain, clear, open, and candid, without any 
 hidden design, or the least mixture of any concealed, secular interest. 
 
CHAP. IV. II, CORINTHIANS. 295. 
 
 TEXT. 
 
 3 But, if our gospel be hid, it is hid to them that are lost : 
 
 4 In whom the god of this world hath blinded the minds of them 
 which believe not, lest the light of the glorious gospel of Christ, 
 who is the image of God, should shine unto them. 
 
 5 For we preach not ourselves, but Christ Jesus the Lord; and 
 ourselves your servants for Jesus’ sake. 
 
 6 For God, who commanded the light to shine out of darkness, hath 
 shined in our hearts, to give the light of the knowledge of the 
 glory of God, in the face of Jesus Christ. 
 
 PARAPHRASE, 
 
 God; I recommend myself to every one’s conscience, 
 only by making plain * the truth which I deliver, as 
 3 in the presence of God. But if the gospel, which I 
 preach, be obscure and _ hidden, it is so, only to those 
 4 who are lost: In whom, being unbelievers, the God 
 of this world + has blinded their minds {, so that the 
 glorious ( brightness of the light of the gospel of Christ, 
 who is the image of God, cannot enlighten them. 
 5 For I seek not my own glory, or secular advantage, 
 in preaching, but only the propagating of the gospel of 
 the Lord Jesus Christ ; professing myself your ser- 
 6 vant for Jesus’ sake. For God, who made light to 
 shine out of darkness, hath enlightened also my dark 
 heart, who before saw not the end of the law, that I 
 might communicate the knowledge and light of the 
 glory of God, which shines in the face || of Jesus 
 
 NOTES. 
 
 2 * Arcimayeda TX xpurt& Tis aicytyns, ** have renounced the hidden things of 
 © dishonesty,” and 15 Gavepuice: Tis aAnfeiac, ** by manifestation of the truth.” 
 These expressions explain avaxexahuupévw wpocwrw, ** with open face,” chap. iii. 
 18, 
 
 4 + “ The god of this world,” i. e. the devil, so called because the men of 
 the world worshipped and obeyed him as their God. 
 
 f "Ervgawce +2 vonuora, ‘ blinded their minds,” answers érwgwin TX vonuara, 
 ‘© their minds were blinded,” chap. iii. 14. And the second and third verse of 
 this explain the 13th and 14th verses of the preceding chapter. 
 
 § Aséx, ** glory,” here, as in the former chapter, is put for shining and 
 brightness; so that edayyéAsuy tig S&Ens re Xpisd, is the brightness, or clearness, 
 of the doctrine, wherein Christ is manifested in the gospel. 
 
 || This is a continuation still of the allegory of Moses, and the shining of 
 his face, &c, so much insisted on, in the forgoing chapter. 
 
 For the explication whereof, give me leave to add here one word more to 
 what I have said upon italready ; Moses, by approaching toGod, in the mount, 
 had a communication of “ glory,” or “light,” from him, which irradiated 
 
 Q 
 
296 II. CORINTHIANS. CHAP. IV. 
 
 TEXT. 
 
 7 But we have this treasure in earthen vessels, that the excellency 
 of the power may be of God, and not of us. ~ 
 8 Weare troubled, on every side, yet not distressed ; we ate per- 
 plexed, but not in despair ; 
 9 Persecuted, but not forsaken ; cast down, but not destroyed ; 
 10 Always bearing about in the body the dying of the Lord Jesus, 
 that the life also of Jesus might be made manifest in our body. 
 11 For we, which live, are alway delivered unto death for Jesus 
 sake, that the life also of Jesus might be made manifest in our 
 mortal flesh. 
 
 12 So then death worketh in us; but life in you. 
 
 PARAPHRASE. 
 
 7 Christ. But yet we, to whom this treasure of know- 
 ledge, the gospel of Jesus Christ, is committed, to be 
 propagated in the world, are but frail men: that so 
 the exceeding great power, that accompanies it, may 
 
 8 appear to be from God and not from us. Iam 
 pressed on every side, but do not shrink; I am per- 
 
 9 plexed, but yet not so as todespond; Persecuted, 
 but yet not left to sink under it ; thrown down, but 
 
 10 not slain; Carrying about every-where, in my body, 
 the mortification, i. e. a representation of the suffer- 
 ings of the Lord Jesus, that also the life of Jesus, © 
 risen from the dead, may be made manifest by the 
 energy, that accompanies my preaching in this frail 
 
 11 body. For, as long as I live, I shall be exposed to 
 the danger of death, for the sake of Jesus, that the 
 life of Jesus, risen from the dead, may be made ma- 
 nifest by my preaching, and sufferings, in this mortal 
 
 12 flesh of mine. So that the preaching of the gospel 
 
 NOTE. 
 
 from his face, when he descended from the mount. Moses put a veil over 
 his face, to hide this ‘‘ light,” or “ glory ;” for both these names St. Paul 
 uses, in this and the foregoing chapter, for the same thing. But the “glory,” 
 or “light,” of the knowledge of God, more fully and clearly communicated 
 by Jesus Christ, is said here ‘ to shine in his face ;” and in that respect it is, 
 that Christ, in the foregoing verse, is called by St. Paul, ‘* the image of God ;” 
 and the apostles are said, in the last verse of the preceding chapter, to be 
 ¢ transformed into the same image, from glory to glory ;” i. e. by their large 
 and clear communications of the knowledge of God, in the gospel, they are 
 said to be transformed into the same image, and to represent, as mirrours, the 
 glory of the Lord, and to be, as it were, the images: of Christ, as Christ is (as 
 we are told here, ver, 4,) ‘* the image of God.” 
 
CHAP. Iv. Il. CORINTHIANS. 227 
 
 TEXT. 
 
 13 We having the same Spirit of faith according as it is written, 
 * T believed, and therefore have I spoken :” we also believe, and 
 therefore speak ; 
 
 14 Knowing that he, which raised up the Lord Jesus, shall raise 
 up us also, by Jesus, and shall present us with you. 
 
 15 For all things are for your sakes, that the abundant grace might, 
 through the thanksgiving of many, redound to the glory of God. 
 
 16 For which cause we faint not; but, though our outward man pe- 
 rish, yet the inward man is renewed day by day. 
 
 17 For our light affliction, which is but for a moment, worketh for 
 us a far more exceeding and eternal weight of glory. 
 
 PARAPHRASE. 
 
 procures sufferings and danger of death to me; but 
 to you it procures life, i. e. the energy of the Spirit 
 of Christ, whereby he lives in, and gives life to those 
 13 who believe in him. Nevertheless, though suffer- 
 ing and death accompany the preaching of the gos- 
 pel; yet, having the same Spirit of faith that David 
 had, when he said, “I helieve, therefore have I 
 14 spoken,” I also, believing, therefore speak; Know- 
 ing that he, who raised up the Lord Jesus, shall 
 raise me up also, by Jesus, and present me, with you, 
 15 to God. For I do, and suffer, all things, for your 
 sakes, that the exuberant favour of God may abound, 
 by the thanksgiving of a greater number, to the 
 glory of God; i.e. I endeavour, by my sufferings 
 and preaching, to make as many converts as I can, 
 that so the more partaking of the mercy and favour 
 of God, of which there is a plentiful and inexhausti- 
 ble store, the more may give thanks unto him, it 
 being more for the glory of God, that a greater 
 16 number should give thanks and pray to him. For. 
 which reason I faint not *, I flag not; but though 
 my bodilystrength decay, yet the vigour of my mind 
 17 is daily renewed. For the more my sufferings are 
 
 NOTE. 
 
 16 * “ZT faint not.” What this signifies, we have seen, ver.1. Here St. 
 Paul gives another proof of his sincerity in his ministry ; and that is, the suf- 
 ferings and danger of death, which he daily incurs, by his preaching the gospel. 
 And the reason, whiy those sufferings and dangers deter him not, nor make him 
 at all flag, he tells them, is, the assurance he has, that God, through Christ, 
 will raise him again, and reward him with immortality in glory. This argu- 
 ment he pursues, chap. iv. 17, and v, 9. 
 
 Q 2 
 
298 II. CORINTHIANS. _—_-cuaP. -v. 
 
 TEXT. 
 
 18 While we look not at the things which are seen, but at the things 
 which are not seen: for the things which are-seen, are temporal, 
 but the things which are not seen, are eternal. 
 
 V.1 For we know, that if our earthly house of this tabernacle were 
 dissolved, we have a building of God, an house not made with 
 hands, eternal in the heavens. 
 
 2 For in this we groan earnestly, desiring to be cloathed upon, 
 with our house, which is from heaven: 
 
 3 If so be, that being cloathed we shall not be found naked. 
 
 4 For we, that are in this tabernacle, do groan, being: burdened : 
 not for that we would be unclothed, but clothed upon, that mor- 
 tality might be swallowed up of life. 
 
 PARAPHRASE. 
 
 here in propagating the gospel, which at worst are 
 but transient and light, the more will they procure 
 me an exceedingly far greater addition of that glory * 
 
 18 in heaven, which is solid and eternal; I having no re- 
 gard to the visible things of this world, but to the 
 invisible thing's of the other: for the things, that are 
 seen, are temporal ; but those, that are not seen, eter- 
 V.1 nal. For I know, that if this my body, which is 
 but as a tent for my sojourning here upon earth, for 
 
 a short time, were dissolved, I shall have another, of 
 
 a divine original, which shall not, like buildings made 
 with men’s hands, be subject to decay, but shall be 
 
 2 eternal in the heavens. For in this tabernacle 7, I 
 groan earnestly, desiring, without putting off ‘this 
 mortal, earthly body, by death, to have that celes- 
 
 3 tial body superinduced ; If so be the comingt{ of 
 Christ shall overtake me, in this life, before I put off 
 
 4 this body. For we, that are in the body, groan under 
 the pressures and inconveniencies, that attend us 
 
 NOTES. 
 
 17 * “ Weight of glory.” Whatan influence St. Paul’s Hebrew had, upon 
 his Greek, is every where visible: a) >in Hebrew, signifies “to be heavy,” 
 and ‘*to be glorious; ” St Paul, in the Greek, joins “them, and says, “ the 
 “© weight of glory.” 
 
 2 + Vid. ver. 4. 
 
 3 + That the apostle looked on the coming of Christ, as not far off, appears, 
 by what he says, 1} Thess. iv. 13, and vy. 6, which epistle was written some years 
 before this. See also to the same purpose, 1 Cor. i, 7, and vii. 29, 31, and © 
 x. 11, Rom, xiii, 11, 12, Heb. x. 37. 
 
CHAP. V. II. CORINTHIANS.. 929 
 
 TEXT. 
 
 5 Now he, that hath wrought us for the self-same thing, is God ; 
 who also hath given unto us the earnest of the Spirit. 
 
 6 Therefore, we are always confident, knowing that whilst we are 
 at home in the body we are absent from the Lord : 
 
 7 (For we walk by faith, not by sight.) 
 
 8 We are confident, I say, and willing rather to be absent from the 
 body, and to be present with the Lord. 
 
 PARAPHRASE. 
 
 in it; which yet we are not, therefore, willing to put 
 off, but had rather, without dying, have it changed* 
 into a celestial, immortal body, that so this mortal 
 state may be put an end to, by an immediate en- 
 5 trance into an immortal life. Now it is God, who 
 prepares and fits us for this immortal state, who also 
 6 gives us the Spirit as a pledge + of it. Wherefore, 
 heing always undaunted {, and knowing, that whilst 
 I dwell, or sojourn, in this body, I am absent from my 
 7 proper home, which is with the Lord, (For I regulate 
 my conduct, not by the enjoyment of the visible things 
 of this world, but by my hope and expectation of the 
 8 invisible things of the world to come) I, with bold- 
 ness {, preach the gospel, preferring, in my choice, the 
 
 NOTES. 
 
 4 * The same, that he had told them, in the first epistle, ch. xv. 51, should 
 happen to those who should be alive at Christ’s coming. This, I must own, 
 is nO very easy passage, whether we understand by yuyrsl, “ naked,” as Ido 
 here, the state of the dead, unclothed with immortal bodies, until the resur- 
 rection: which sense is favoured by the same word, 1 Cor. xv. 37, or whether 
 we understand “ the clothing upon,’ which the apostle desires, to be those 
 immortal bodies, which souls shall be clothed with, at the resurrection; which 
 sense ‘ of clothing upon,” seems to be favoured by | Cor. xv. 53, 54, and is 
 that, which one should be inclined to, were it not accompanied with this dif- 
 ficulty ; viz. that, then, it would follow that the wicked should not have im- 
 mortal bodies, at the resurrection. For whatever it be, that St. Paul here 
 means, by ‘ being clothed upon,” it is something, that is peculiar to the saints, 
 who have the Spirit of God, and shall be with the Lord, in contradistinction 
 to others, as appears from the following verses, and the whole tenour of this 
 place. 
 
 5 + The Spirit is mentioned in more places than one, as the pledge and 
 earnest of immortality: more particularly, Eph, i. 13, 14, which, compared 
 with Rom. viii. 23, shows that the inheritance, whereof the Spirit is the 
 earnest, is the same, which the apostle speaks of here, viz. the possession of 
 immortal bodies. 
 
 6,8 f Oagsivres and Sagsiuev, “ we are confident,” signifies in these two 
 verses the same that sx exxaximev, “ we faint not,” dges, chap.iy. 1 and 16; 
 
230 II, CORINTHIANS, CHAP, V. 
 
 TEXT. 
 
 9 Wherefore we labour, that, whether present or absent, we may 
 be accepted of him. 
 
 10 For we must ali appear before the judgment-seat of Christ, that 
 every one may receive the things done in his body, according to 
 that he hath done, whether it be good or bad. 
 
 11 Knowing, therefore, the terrour of the Lord, we persuade men ; 
 but we are made manifest unto God, and I trust, also, are made 
 manifest in your consciences. 
 
 PARAPHRASE, 
 
 quitting this habitation to get home to the Lord. 
 9 Wherefore, I make this my only aim, whether stay- 
 ing * here in this body, or departing out of it, so to 
 10 acquit myself, as to be acceptable to himy. For 
 we must all appear before the judgment-seat of 
 Christ, that every one may receive according to 
 - what he has done in the body, whether it be good, 
 11 or bad. Knowing, therefore, this terrible judgment 
 of the Lord, I preach the gospel, persuading men 
 
 NOTES. 
 
 i. e.  T go undauntedly, without flagging, preaching the gospel with sincerity, 
 ‘* and direct plainness of speech.” This conclusion, which be draws here, from 
 the consideration of the resurrection and immortality, is the same, that he 
 makes, upon the same ground, ch. iv. 14, 16. 
 
 Q * Elite evSnudvres erre exdnudytes, ‘* whether staying in the body, or going 
 “* out of it,” i.e. whether I am to stay longer here, or suddenly to depart. 
 This sense the foregoing verse leads us to; and what he says in this verse, that 
 he endeavours (whether é3yn3v, or éxdyuiv) “* to be well pleasing to the Lord,” 
 ij. e. do what is well-pleasing to him, shows, that neither of these words can 
 signify, here, his being with Christin heaven. For, when he is there, the 
 time of endeavouring to approve himself is over. 
 
 + St: Paul, from chap. iv. 12, to this place, has, to convince them of his 
 uprightness in his ministry, been showing, that the hopes, and sure expectation 
 he bad, of eternal life, kept him steady and resolute, inan open, sincere preach- 
 ing of the gospel, without any tricks or deceitful artifice, In which his argu- 
 ment stands thus: ‘* Knowing that God, who raised up Christ, will raise me 
 “up again, 1 without any fear, or consideration of what it may draw upon me, 
 “ preach the gospel faithfully, making this account, that the momentaneous 
 “« afflictions, which, for it, 1 may suffer here, which are but slight in compa- 
 “ rison of the eternal things of another life, will exceedingly increase my 
 << happiness in the other world, where I long to be; and therefore death, which 
 “brings me home to Christ, is no terror to me; all my care is, that whether 
 «Tam to stay longer in this body, or quickly to leave it, living or dying, I 
 ““ may approve myself to Christ, in my ministry.” In the next two verses, he 
 has another argument, to fix in the corinthians the same thoughts of him; and 
 that is, the punishment he shall receive at the day of judgment, if he should ne- 
 glect to preach the gospel faithfully, and not endeavour sincerely and earnestly 
 to make converts to Christ. a 
 
CHAP, V. II. CORINTHIANS. 231 
 
 TEXT. 
 
 12 For we commend not ourselves again unto you, but give you 
 occasion to glory on our behalf, that you may have somewhat to 
 answer them, which glory in appearance, and not in heart. 
 
 13 For, whether we be tie ourselves, it is to God: or, whether 
 we be sober, it is for your cause. 
 
 PARAPHRASE. 
 
 to be christians. And with what integrity J dis- 
 charge that duty, is manifest to God, and I trust, 
 you also are convinced of it, in your consciences. 
 12 And this I say, not that I commend * myself again : 
 but that I may give you an occasion not to be 
 ashamed of me, but to glory on my behalf, having 
 wherewithal to reply to those, who make a show of 
 glorying in outward appearance, without doing so 
 13 inwardly in their hearts+. For if¢ I am _ besides 
 myself}, in speaking, as I do of myself, it is be- 
 tween God and me; he must judge: men are not 
 concerned in it, nor hurt by it. Or, if I do it so- 
 
 NOTES. 
 
 12 * From this place, and several others in this epistle, it cannot be doubted, 
 but that his speaking well of himself, had been objected to him asa fault, And 
 in this lay his great difficulty, how toe deal with his people. If he answered 
 nothing to what was talked of him, his silence might be interpreted guilt and 
 confusion : if he defended himself, he was accused of vanity, self commendation 
 and folly. Hence it is, that he uses so many reasons to show, that his whole 
 carriage was upon principles far above all worldly considerations: and tells 
 them here, once for all, that the account he gives of himself, is only to furnish 
 them, who are his friends, and stuck to him, with matter to justify themselves, 
 in their esteem of him, and to reply to the contrary faction. 
 
 + This may be understood of the leaders of the opposite faction, who, as itis 
 manifest from ch. x. 7, 15, and xi, 12, 22, 23, pretended to something that they 
 gloried in, though St. Paul assures us, they were satisfied, in conscience, that 
 they had no solid ground of glorying. 
 
 13 {¢ St. Paul, from the 13th verse of this chapter, to chap. vi. 12, gives 
 another reason for his disinterested carriage, in preaching the gospel ; and that 
 is his love to Christ, who, by his death, having given him life, who was dead, 
 he concludes, that in gratitude he ought not to live to himself any more. He 
 therefore, being as in a new creation, had now no longer any regard to the 
 things, or persons, of this world; but being made, by God, a minister of the 
 gospel, he minded only the faithful discharge of his duty in that embassy ; and, 
 pursuant thereunto, took care that his behaviour should be such as he describes, 
 ch, vi. 6—10. 
 
 § “ Besides myself,” i.e. in speaking well of myself, in my own justifica- 
 tion. He that ohserves what St. Paul says, chap. xi. 1, and 16—21, chap. xii. 
 6 and 11, will scarce doubt, but that the speaking of himself, as he did, was, by 
 his enemies, called glorying, and imputed to him as folly and madness. 
 
232 II. CORINTHIANS. CHAP. V. 
 
 TEXT. 
 
 14 For the love of Christ constraineth us, because we thus judge, 
 that, if one died for all, then were all dead: 
 
 15 And that he died for all, that they, which live, should not hence- 
 forth live unto themselves, but unto him, which died for them, 
 and rose again. 
 
 16 Wherefore, henceforth, know we no man after the flesh: yea, 
 
 though we have known Christ after the flesh, yet now henceforth 
 know we him no more. 
 
 17 Therefore, if any man be in Christ, he is a new creature: old 
 things are past away, behold, all things are become new, 
 
 PARAPHRASE. 
 
 berly, and upon good ground; if what I profess of 
 myself be in reality true, it is for your sake and ad- 
 14 vantage. For it is the love of Christ constraineth 
 me, judging as I do, that, if Christ died for all, then 
 15 all were dead: And that, if he died for all, his in- 
 tention was, that they who by him have attained to 
 a state of life, should not any longer live to them- 
 selves alone, seeking only their own private advan- 
 tage; but should employ their lives in promoting the 
 gospel and kingdom of Christ, who for them died, 
 16 and rose again: So that, from henceforth, I have no 
 regard to any one, according to the flesh *, i. e. for 
 being circumcised, or a jew. For, if I myself have 
 gloried in this, that Christ himself was circumcised, 
 as I am, and was of my blood and nation, I do so 
 17 now no more any longer. So that if any one be in 
 Christ, it is, as if he were in a new creation +, wherein 
 all former, mundane relations, considerations, and 
 
 NOTES. 
 
 16 * This may be supposed to be said with reflection on their jewish, false 
 apostle, who gloried in his circumcision; and, perhaps, that he had seen Christ 
 in the flesh, or was some way related to him. 
 
 17 + Gal. vi. 14, may give some light to this place. To make these 16th 
 and 17th verses coherent to the rest of St. Paul’s discourse here, they must be 
 understood, in reference to the false apostle, against whom St. Paul is here 
 justifying himself; and makes it his main business, in this, as well as in his 
 former epistle, to show, what that false apostle gloried in, was no just cause of 
 boasting. Pursuant to this design, of. sinking the authority and credit of that 
 false apostle, St. Paul, in these and the following verses, dexterously insinuates 
 these two things: Ist, That the ministry of reconciliation being committed to 
 him, they should not forsake him, to hearken to, and follow, that pretender. 
 2dly, That they, being in Christ, and the new creation, should, as he does, not 
 know any man in the flesh, not esteem, or glory in, that false apostle, because 
 
CHAP. VI. I. CORINTHIANS. 233 
 
 TEXT. 
 
 18 And all things are of God, who hath reconciled us to himself by 
 Jesus Christ, and hath given to us the ministry of reconcilia- 
 tion ; 
 
 19 To wit, that God was in Christ, reconciling the world unto him- 
 self, not imputing their trespasses unto them; and hath com- 
 mitted unto us the word of reconciliation. 
 
 20 Now then we are ambassadors for Christ, as though Ged did 
 
 beseech you by us: we pray you, in Christ’s stead, be ye recon- 
 ciled to God. 
 
 21 For he hath made him to be sin for us, who knew no sin; that 
 we might be made the righteousness of God in him. 
 
 VI. 1. We then as workers together with him, beseech you also, 
 that ye receive not the grace of God in vain: 
 
 PARAPHRASE. 
 
 interests *, are ceased, and at an end; all things in 
 18 that state are new to him: And he owes his very 
 being in it, and the advantages he therein enjoys, 
 not, in the least measure, to his birth, extraction, 
 or any legal observances, or privileges, but wholly 
 19 and solely to God alone; Reconciling the world to 
 himself by Jesus Christ, and not imputing their tres- 
 passes to them. And therefore I, whom God hath 
 reconciled to himself, and to whom he hath given 
 the ministry, and committed the word of his recon- 
 20 ciliation; As an ambassador for Christ, as though 
 God did by me beseech you, I pray you in Christ’s 
 21 stead, be ye reconciled to God. For God hath 
 made him subject to sufferings and death, the pu- 
 nishment and consequence of sin, as if he had been 
 a sinner, though he were guilty of no sin; that we, 
 in and by him, might be made righteous, by a righ- 
 VI. 1 teousness imputed to us by God. I therefore, 
 working together with him, beseech you also, that 
 
 NOTES. 
 
 he might, perhaps, pretend to have seen our Saviour inthe flesh, or have heard 
 him, or the like, Krfcis signifies ‘* creation,’ and is so translated, Rom. 
 viii. 22. 
 
 * Tx acyaia, ‘¢ old things,’ perhaps, may here mean the jewish ceconomy ; 
 for the false apostle was a jew, and, as such, assumed to himself some authority, 
 probably by right of blood, and privilege of his nation: vid. 2 Cor, xi. 21, 22. 
 But that, St. Paul here tells them, now, under the gospel, is all antiquated, aud 
 quite out of doors. 
 
234 II. CORINTHIANS, CHAP, VI. 
 
 TEXT. 
 
 2 (For he saith, ‘ I have heard thee in a time accepted, and in the 
 “* day of salvation have I succoured thee:” behold, now is the 
 accepted time; behold, now is the day of salvation !) 
 
 3 Giving no offence, in any thing, that the ministry be not blamed : 
 
 4 But, in all things, approving ourselves, as the ministers of God, 
 in much patience, in afflictions, in necessities, in distresses, 
 
 5 In stripes, in imprisonments, in tumults, in labours, in watchings, 
 in fastings. 
 
 6 By pureness, by knowledge, by long-suffering, by kindness, by 
 the Holy Ghost, by love, unfeigned. 
 
 7 By the word of truth, by the power of God, by the armour of 
 righteousness, on the right hand, and on the left. 
 
 8 By honour and dishonour, by evil report and good report: as de- 
 ceivers, and yet true ; 
 
 9 As unknown, and yet well known; as dying, and behold we live ; 
 as chastened, and not killed; 
 
 PARAPHRASE. 
 
 you receive not the favour of God, in the gospel, 
 2 preached te you, in vain *. (For he saith, “ I have 
 “ heard thee in a time accepted, and in the day of sal- ~ 
 “ vation have I succoured thee :” behold, now is the 
 accepted time; behold, now is the day of salvation !) 
 3 Giving no offence to any one, in any thing, that the 
 4 ministry be not blamed: But, in every thing, approv- 
 ing myself, as becomes the minister of God, by much 
 5 patience, in afflictions, in necessities, in straits, In 
 stripes, in imprisonments, in being tossed up and 
 6 down, in labours, in watchings, in fastings; By a life 
 undefiled; by knowledge; by long-sufferings; by the 
 7 gifts of the Holy Ghost; by love unfeigned; By 
 preaching the gospel of truth sincerely ; by the power 
 of God, assisting my ministry; by uprightness’ of 
 mind, wherewith I am armed at all points, both to do 
 8 and to suffer; By honour and disgrace ; by good and 
 9 bad report : as a deceiver}, and yet faithful; As an 
 
 NOTES. 
 
 1 * “ Receive the grace of God invain,” the same with * believing in vain,” 
 1 Cor. xv. 2, i.e. receiving the doctrine of the gospel for true, and professing 
 christianity, without persisting in it, or performing what the gospel requires. 
 
 8 + “ Deceiver,” a title (it islike) he had received from some of the oppo- 
 site faction at Corinth: vid, chap. xii. 16. ill 
 
CHAP, VI. II, CORINTHIANS. 235 
 
 TEXT. 
 
 10 As sorrowful, yet always rejoicing; as poor, yet making many 
 rich; as having nothing, and yet possessing ail things. 
 
 11 Oye corinthians, our mouth is open unto you, our heart is en- 
 larged. 
 
 12 Ye are not straitened in us, but ye are straitened in your own 
 bowels. 
 
 13 Now, for a recompence in the same, (I speak as unto my chil- 
 dren) be ye also enlarged. 
 
 14 Be ye not unequally yoked together with unbelievers: for what 
 fellowship hath righteousness with unrighteousness? And what 
 communion hath light with darkness? 
 
 15 And what concord hath Christ with Belial? Or what part hath 
 he that believeth with an infidel? 
 
 16 And what agreement hath the temple of God with idols? For 
 
 PARAPHRASE. 
 
 obscure, unknown man, but yet known and owned ; 
 as one often in danger of death, and yet, behold, I 
 10 live; as chastened, but yet not killed; As sorrow- 
 ful, but yet always rejoicing ; as poor, yet making 
 many rich; as having nothing, and yet possessing 
 11 all things. O ye corinthians, my mouth is opened 
 to you, my heart is enlarged * to you; my affection, 
 my tenderness, my compliance for you is not strait, 
 12 or narrow. It is your own narrowness makes you 
 13 uneasy. Let me speak to you, as a father to his 
 children ; in return, do you, likewise, enlarge your 
 14 affections and deference to me. Be ye not associated 
 with unbelievers, having nothing to do with them 
 in their vices, or worship t: for what fellowship 
 hath righteousness with unrighteousness? What 
 15 communion hath light with darkness ? What con- 
 cord hath Christ with Belialt? Or what part 
 16 hath a believer with an unbeliever? What agree- 
 ment hath the temple of God with idols? For ye 
 
 NOTES, 
 
 11 * Another argument, St. Paul makes use of, to justify and excuse his 
 plainness of speech to the corinthians, is the great affection he has for them, 
 which he here breaks out into an expression of, in a very pathetical manner. 
 This, with an exhortation to separate from idotaters and unbelievers, is what 
 he insists on, from this place to chap. vii. 16. 
 
 14 + Vid. chap. vii. 1. 
 
 15 } Belial isa general name for all the false gods, worshipped by the idola- 
 trous gentiles, . 
 
236 Il. CORINTHIANS. CHAP, VII. 
 
 TEXT. 
 
 ye are the temple of the living God; as God hath said, “I will 
 *‘ dwell in them, and walk in them; and I will be their God, 
 ‘« and they shall be my people.” 
 
 17 Wherefore, ‘* Come out from among them, and be ye separate, 
 ‘‘ saith the Lord, and touch not the unclean thing; and [ will 
 “* receive you. 
 
 18 “ And will be a Father unto you, and ye shall be my sons and 
 “¢ daughters,” saith the Lord Almighty. . 
 
 VII. 1 Having therefore these promises, (dearly beloved) let us 
 cleanse ourselves from all filthiness of the flesh and spirit, per- 
 fecting holiness in the fear of God. 
 
 2 Receive us: we have wronged no man, we have corrupted no 
 man, we have defrauded no man. 
 
 3 I speak not this to condemn you: for I have said before, that 
 you are in our hearts, to die and live with you. 
 
 4 Great is my boldness of speech toward you, great is my glorying 
 of you: I am filled with comfort, I am exceeding joyful, in all 
 our tribulation. 
 
 PARAPHRASE. 
 
 are the temple of the living God; as God hath said, 
 
 “ T will dwell in them, among them will I walk; 
 
 * and I will be their God, and they shall be my peo- 
 
 17 “ple.” Wherefore, “Come out from among them, 
 “ and be separate, saith the Lord, and touch not the 
 
 18 “ unclean thing, and I will receive youto me; And 
 “I will be a Father, and ye shall be my sons and 
 VII. 1 “ daughters,” saith the Lord Almighty. Hay- 
 ing therefore, these promises, (dearly beloved) let us 
 cleanse ourselves from the defilement of all sorts of 
 sins, whether of body or mind, endeavouring after 
 
 2 perfect holiness, in the fear of God. Receive me, 
 as one to be hearkened to, as one to be followed, as 
 one that hath done nothing to forfeit your esteem. 
 
 _ Ihave wronged no man: I have corrupted no man: 
 3 I have defrauded no man}. I say not this to re- 
 '  flect on your carriage towards me{: for I have 
 already assured you, that I have so great an affection 
 
 4 for you, that [ could live and die with you. But, 
 
 NOTES. 
 
 2 * This seems to insinuate the contrary behaviour of their false apostle, 
 3 + Vid. 1 Cor. iv, 3, 2Cor. x. 2, and xi. 20, 21, and xiii. 3. 
 
CHAP, VII. II, CORINTHIANS. 937 
 
 TEXT. 
 
 5 For, when we were come into Macedonia, our flesh had no rest, 
 but we were troubled on every side; without were fightings, with- 
 in were fears. 
 
 6 Nevertheless, God, that comforteth those that are cast down, 
 comforted us, by the coming of Titus: 
 
 7 And not by his coming only, but by the consolation, wherewith 
 he was comforted in you, when he told us your earnest desire, 
 your mourning, your fervent mind toward me; so that I rejoiced 
 the more. 
 
 8 For, though I made you sorry with a letter, I do not repent; 
 though I did repent; for I perceive that the same epistle made 
 you sorry, though it were but for a season. 
 
 9 Now I rejvice, not that ye were made sorry, but that ye sor- 
 rowed to repentance: for ye were made sorry, after a godly 
 manner, that ye might receive damage by us in nothing. 
 
 PARAPHRASE. 
 
 in the transport of my joy, I use great liberty of 
 speech towards you. But let it not be thought to be 
 of ill-will, for I boast much of you: I am filled with 
 comfort, and my joy abounds exceedingly in all my 
 5 afflictions. For when I came to Macedonia, I had 
 no respite from continual trouble, that beset me on 
 every side. From without, I met with strife and 
 opposition, in preaching the gospel: and within, I 
 was filled with fear, upon your account; lest the false 
 apostle, continuing his. credit and faction amongst 
 you, should pervert you from the simplicity of the 
 6 gospel *. But God, who comforteth those who are 
 cast down, comforted me, by the coming of Titus. 
 7 Not barely by his presence, but by the comfort I re- 
 ceived from you, by him, when he acquainted me 
 with your great desire of conforming yourselves to 
 my orders; your trouble for any neglects, you have 
 been guilty of, towards me; the great warmth of 
 your affection and concern for me; so that I rejoiced 
 8 the more, for my past fears; Having writ to you 
 a letter, which I repented of, but now do not repent 
 of, perceiving, that, though that letter grieved you, 
 9 it made you sad but for a short time: But now I 
 
 NOTE. 
 5 * Vid, chap. xi. 3. 
 
238 II, CORINTHIANS. CHAP, VII. 
 
 TEXT. 
 
 10 For godly sorrow worketh repentance to salvation, not to be 
 repented of: but the sorrow of the world worketh death. 
 
 11 For, behold, this self-same thing that ye sorrowed, after a godly 
 sort, what carefulness it wrought in you: yea, what clearing of 
 yourselves ; yea, what indignation; yea, what fear; yea, what 
 vehement desire; yea, what zeal; yea, what revenge! in all 
 things ye have approved yourselves to be clear in this matter. 
 
 12 Wherefore, though I wrote unto you, I did it not for his cause, 
 
 PARAPHRASE. 
 
 rejoice, not that you were made sorry, but that you 
 were made sorry to repentance. For this proved a 
 beneficial sorrow, acceptable to God, that, in nothing, 
 you might have cause to complain, that you were 
 10 damaged by me. For godly sorrow worketh re- 
 pentance to salvation, not to be repented of: but 
 sorrow arising from worldly interest, worketh death. 
 11 In the present case, mark it *, that godly sorrow, 
 which you had, what carefulness it wrought in you, 
 to conform yourselves to my orders{; yea, what 
 clearing yourselves from your former miscarriages ; 
 yea, what indignation against those who led you 
 into them; yea, what fear to offend me; yea, what 
 vehement desire of satisfying me; yea, what Zeal 
 for me; yea, what revenge against yourselves, for 
 having been so misled! You have shown yourselves 
 to be set right ¢, and be, as you should be, in every 
 12 thing, by this carriage of yours§. If, therefore, I 
 
 NOTES. 
 
 11 * St. Paul writing to those, who knew the temper they were in, and 
 what were the objects of the several passions, which were raised in them, doth 
 both here, and in the seventh verse, forbear to mention, by, and to, what they 
 were moved, out of modesty, and respect to them. This is necessary, for the 
 information of ordinary readers, to be supplied, as can be best collected from 
 the main design of the apostle, in these two epistles, and from several passages, 
 giving us light in it. 
 
 ++ Vid. ver. 15. 
 
 t+ ‘ Clear.’ This word answers very well yrs, in the Greek: but then, 
 to be clear, in English, is generally understood to signify, not to have been 
 guilty; which could not be the sense of the apostle, he having charged the 
 corinthians so warmly, in his first epistle. His meaning must therefore be, 
 ‘© that they had now resolved on a contrary course, and were so far clear,” 
 i.e. were set right, and in good disposition again, as he describes it, in the 
 former part of this verse. § And therefore I think é 7 wpdéyuars may be best 
 rendered “ in fact,” i.e. by your sorrow, your fear, your indignation, your 
 
CHAP, VII. II, CORINTHIANS. 239 
 
 TEXT. 
 
 that had done the wrong, nor for his cause, that suffered wrong, 
 but that our care for you, in the sight of God, might appear unto 
 ou. 
 
 13 Therefore, we were comforted in your comfort: yea, and ex- 
 ceeuingly the more joyed we, for the joy of Titus, because his 
 spirit was refreshed by you all. 
 
 14 For if I have boasted any thing to him of you, I am not ashamed ; 
 but as we spake all things to you in truth, even so our boasting; 
 which I made before Titus, is found a truth. 
 
 PARAPHRASE, 
 
 wrote unto you, concerning the fornicator, it was 
 not for his sake, that had done, nor his that had 
 suffered the wrong; but principally, that my care 
 and concern for you might be made known to you, 
 13 as in the presence of God. ‘Therefore, I was com- 
 forted in your comfort: but much more exceedingly 
 rejoiced I, in the joy of 'Titus ; because his mind was 
 set at ease, by the good disposition he found you all 
 14 in towards me*. So that I am not ashamed of 
 having boasted of you to him. For all that I have 
 said to you, is truth; so, what I said to Titus, in 
 your commendation, he has found to be true; 
 
 NOTES, 
 
 zeal, &c. I think it cannot well be translated, *‘ in this matter,” understand- 
 ing thereby the punishment of the fornicator. For that was not the matter 
 St. Paul had been speaking of; but the corinthians siding with the false 
 apostle against him, was the subject of the preceding part of this, and of the 
 three or four foregoing chapters; wherein he justifies himself against their 
 slanders, and invalidates the pretences of the adverse party. This is that, 
 which lay chiefly upon his heart, and which he labours, might znd main, both 
 in this and the former epistle, to rectify, as the foundation of all the disorders 
 amongst them; and, consequently, is the matter, wherein he rejoices to find 
 them all set right. Indeed, in the immediately following verse, he mentions 
 his having writ to them, concerning the fornicator ; but it is only as an argu- 
 ment of his kindness and concern for them: but that, which was the great 
 cause of his rejoicing, what it was that gave him the great satisfaction, was the 
 breaking of the faction, and the re-uniting them ‘ all” to himself, which he 
 expresses in the word ‘ all,” emphatically used, ver. 13,15; and, from 
 thence, he concludes thus, ver. 16, ‘* I rejoice, therefore, that I have confi- 
 ** dence in you in all things.” His mind was now at rest, the partisans of his 
 opposer, the false apostle, having forsaken that leader, whom they had so much 
 zloried in, and being all now come over to St. Paul, he doubted not, but all 
 would go well; and so leaves off the subject he had been upon, in the seven 
 foregoing chapters, viz. the justification of himself, with here and there reflec- 
 tions on that false apostle, 
 13 * Vid. ver. 15, 
 
240 II. CORINTHIANS. CHAP... VIII. 
 
 TEXT. 
 
 15 And his inward affection is more abundant toward you, whilst 
 he remembereth the obedience of you all, how with fear and 
 trembling you received him. 
 
 16 I rejoice, therefore, that I have confidence in you, in all things. 
 
 PARAPHRASE. 
 
 15 Whereby his affection to you is abundantly in- 
 creased, he carrying in his mind the universal obe- 
 dience of you all, unanimously to me, and the man- 
 ner of your receiving him with fear and trembling. 
 
 16 I rejoice, therefore, that I have confidence in you in 
 all things. 
 
 SECT. III. 
 CHAP. VIII. 1.—IX. 15. 
 
 CONTENTS. 
 
 THE apostle having employed the seven foregoing 
 chapters, in his own justification, in the close whereof 
 he expresses the great satisfaction he had, in their 
 being all united again, in their affection, and obedience 
 to him; he, in the two next chapters, exhorts them, 
 especially by the example of the churches of Macedonia, 
 to a liberal contribution to the poor christians in Judea. 
 
 TEXT. 
 1 Moreover, brethren, we do you to wit of the grace of God, 
 bestowed on the churches of Macedonia. : 
 PARAPHRASE., 
 
 1 Moreover, brethren, I make known to you the gift*, 
 which, by the grace of God, is given in the churches 
 
 NOTE. 
 
 1 * Xéois, which is translated, ‘* grace,” is here used, by St. Paul, for 
 S¢ gift,” or “liberality,” and is so used, ver. 4, 6, 7, 9, 19, and 1 Cor, xvi. 3. 
 
CHAP. VIII. II. CORINTHIANS. 241 
 
 TEXT. 
 
 2 How that, in a great trial of affliction, the abundance of their 
 joy, and their deep poverty, abounded unto the riches of their 
 liberality. 
 
 3 For to their power, (I bear record) yea, and beyond their power, 
 they were willing of themselves ; 
 
 4 Praying us, with much intreaty, that we would receive the gift, 
 and take upon us the fellowship of the ministering to the saints. 
 
 5 And this they did, not as we hoped; but first gave their own 
 selves to the Lord, and unto us by the will of God. 
 
 6 Insomuch that we desired Titus, that, as he bad begun, so he 
 would also finish in you the same grace also, 
 
 7 Therefore, as ye abound in every thing, in faith, in utterance, ana 
 knowledge, and in all diligence, and in your love to us; see that 
 you abound in this grace also. 
 
 PARAPHRASE. 
 
 2. of Macedonia: viz. That amidst the afflictions * they 
 have been much tried with, they have, with exceeding 
 chearfulness and joy, made their very low estate 
 of poverty yield a rich contribution of liberality: 
 
 3 Being forward of themselves (as I must bear them 
 Witness) to the utmost of their power; nay, and be- 
 
 4 yond their power: Earnestly intreating me to receive 
 
 their contribution, and be a partner with others, in 
 
 the charge of conveying and distributing it ta the 
 saints, And in this they out-did my expectation, who 
 could not hope for so large a collection from them. 
 
 But they gave themselves first to the Lord, and to me, 
 
 to dispose of what they had, according as the good 
 
 6 pleasure of God should direct. Insomuch that I was 
 moved to persuade ‘Titus, that, as he had begun, so 
 he would also see this charitable contribution carried 
 
 7 on among you, till it was perfected : That, as you 
 excel in every thing, abounding in faith, in well- 
 speaking, in knowledge, in every good quality, and in 
 
 sii 
 
 NOTES. 
 
 Itis called also yaric ©2&, the ** gift of God,” because God is the author and 
 procurer of it, moving their hearts to it. Besides ddoucvyy @& cannot signify 
 *© bestowed on,” but ‘* given in,” or * by.” 
 
 2 * How ill-disposed and rough to the christians the macedonians were, 
 may be seen, Acts xvi. and xvii. 
 
 R 
 
249 Il. CORINTHIANS. — car. vuL. 
 
 TEXT. 
 
 8 I speak not by commandment, but by occasion of the forward- 
 ness of others, and to prove the sincerity of your love. 
 
 9 For ye know the grace of our Lord Jesus Christ, that though 
 he was rich, yet, for your sakes, he became poor, that ye, 
 through his poverty, might be rich. ; 
 
 10 And herein I give my advice: for this is expedient for you, who 
 have begun before, not only to do, but also to be forward a year 
 ago. 
 
 11 Now, therefore, perform the doing of it; that, as there was a 
 
 PARAPHRASE. 
 
 your affection to me ; ye might abound in this act of 
 
 8 charitable liberality also. This I say to you, not as 
 a command from God, but on occasion of the great 
 liberality of the churches of Macedonia, and to show 
 the world a proof of the genuine, noble temper of your 
 
 9 love *. For ye know the munificence + of our Lord 
 Jesus Christ, who, being rich, made himself poor for 
 your sakes, that you, by his poverty, might become 
 
 10 rich. I give you my opinion in the case, because it 
 becomes you so to do, as having begun not only to 
 
 do something in it, but to show a willingness to it, 
 
 11 above a year ago. Now, therefore, apply yourselves 
 
 NOTES. 
 
 8 * Td Tis vuerépas ayanns yyciov Soximafwv, * showing the world a proof 
 *¢ of the genuine temper of your love.” Thus, I think, it should be rendered. 
 St. Paul, who is so careful all along in this epistle, to show his esteem 
 and good opinion of the corinthians, taking all occasions to speak and pre- 
 sume well of them, whereof we have an eminent example in these words, 
 <¢ ye abound in your love to us,” in the immediately preceding verse; he could 
 not, in this place, so far forget his design, of treating them very tenderly, now 
 they were newly returned to him, as to tell them, that he sent Titus, for the 
 promoting their contribution to make a trial of ** the sincerity of their love : ” 
 this had been but an ill expression of that confidence, which, chap. vii. 16, he 
 tells them, “* he has in them in all things.” Taking, therefore, as without 
 violence to the words one may, Soxué%wy for “ drawing out a proof,” and 
 yoo for * genuine,” the words very well express St. Paul’s obliging way of 
 stirring up the corinthiaus toa liberal contribution, as I have understood them, 
 For St. Paul’s discourse to them briefly stands thus: ‘* The great liberality of 
 “* the poor macedonians, made me send ‘Titus to you, to carry on the collec- 
 “* tion of your charity, which he had begun, that you, who excel in all other 
 Virtues, night be eminent also in this, But this | urge, not as a command 
 from God; but, upon occasion of others liberality, lay before you an oppor- 
 ** tunity of giving the world a proof of the genuine temper of your charity, 
 “* which, like that of your other virtues, loves not to come behind that of 
 <¢ others.” 
 
 9 + Thy yépo, “the grace,” rather ‘the munificence,” the signification 
 wherein St. Paul uses yéo.; over and over again in this chapter, and is trans- 
 lated “ gift,” ver. 4. 
 
CHAP, VIII. II. CORINTHIANS. 243 
 
 TEXT. 
 
 readiness to will, so there may be a performance also, out of 
 that which you have. 
 
 12 For, if there be first a willing mind, it is accepted according to 
 that a man hath, and not according to that he hath not. 
 
 13 For I mean not, that other men may be eased, and you bur- 
 dened: 
 
 14 But, by an equality, that now, at this time, your abundance 
 may be a supply for their want; that their abundance also may 
 be a supply for your want, that there may be equality ; 
 
 15 As it is written, ‘“‘ He that hath gathered much, had nothing 
 ‘“‘ over; and he that had gathered little, had no lack.” 
 
 16 But thanks be to God, which put the same earnest care into the 
 heart of Titus, for you. 
 
 17 For, indeed, he accepted the exhortation; but being more for- 
 ward, of his own accord, he went unto you. 
 
 18 And we have sent with him the brother, whose praise is in the 
 gospel, throughout all the churches: 
 
 PARAPHRASE. 
 
 to the doing of it in earnest; so that, as you under- 
 took it readily, you would as readily perform it, out 
 12 of what you have: For every man’s charity is ac- 
 cepted by God, according to the largeness and wil- 
 lingness of his heart, in giving, and not according 
 13 to the narrowness of his fortune. For my meaning 
 is not, that you should be burthened to ease others: 
 14 But that, at this time, your abundance should make 
 up, what they, through want, come short in; that, 
 on another occasion, their abundance may supply 
 15 your deficiency, that there may be an equality: As 
 it is written, * He that had much, had nothing 
 16 “ over, and he that had little, had no lack.” But 
 thanks be to God, who put into the heart of Titus the 
 17 same concern for you, Who not only yielded to my 
 exhortation *: but, being more than ordinary con- 
 cerned for you, of his own accord went unto you : 
 18 With whom I have sent the brother +, who has 
 praise through ali the churches, for his labour in the 
 
 NOTES. 
 
 17 * Vid. ver. 6. 
 18 + This brother most take to be St, Luke, who now was, and had beena 
 long while, St. Paul's companion in his travels. 
 
 R2 
 
244 II, CORINTHIANS.  - CHAP. IX. 
 
 19 
 
 24 
 
 1X. 
 
 19 
 
 TEXT. 
 
 (And not that only, but who was also chosen of the churches to 
 travel with us, with this grace, which is administered by us to 
 the glory of the same Lord, and declaration of your ready 
 mind) 
 
 Avoiding this, that no man should blame us in this abundance, 
 which is administered by us : 
 
 Providing for honest things, not only in the sight of the Lord, 
 but also in the sight of men. 
 
 And we have sent with them our brother, whom we have often- 
 times proved diligent in many things ; but now much more dili- 
 gent, upon the great confidence which I have in you. 
 
 Whether any do inquire of Titus, he is my partner, and fellow- 
 helper cuncerning you: or our brethren be inquired of, they are 
 the messengers of the churches, and the glory of Christ. 
 Wherefore show ye to them, and before the churches, the proof 
 of your love, and of our boasting on your behalf. 
 
 1. For, as touching the ministering to the saints, it is superflu- 
 ous for me to write to you. 
 
 PARAPHRASE. 
 gospel: (And not that only, but who was also chosen 
 of the churches, to accompany me, in the carrying 
 this collection, which service I undertook for the 
 
 glory of our Lord, and for your encouragement to 
 
 21 
 
 22 
 
 23 
 
 24 
 
 a liberal contribution :) To prevent any aspersion 
 might be cast on me, by any one, on occasion of my 
 meddling with the management of so great a sum; 
 And to take care, by having such men joined with 
 me, in the same trust, that my integrity and credit 
 should be preserved, not only in the sight of the 
 Lord, but also in the sight of men. With them I 
 have sent our brother, of whom I have had frequent 
 experience, in sundry affairs, to be a forward, active 
 man; but now much more earnestly intent, by 
 reason of the strong pursuasion he has, of your con- 
 tributing liberally. Now, whether I speak of Titus, 
 he is my partner, and one, who, with me, promotes 
 your interest ; or the two other brethren sent with 
 him, they are the messengers of the churches of 
 Macedonia, by whom their collection is sent, and are 
 promoters of the glory of Christ. Give, therefore, 
 to them, and, by them, to those churches, a demons- 
 tration of your love, and a justification of my boast- 
 
 IX. 1 ing of you. For, as touching the relief of the poor 
 
CHAP, iX. II, CORINTHIANS: 245 
 
 TEXT. 
 
 2 For I know the forwardness of your mind, for which I boast of 
 you to them of Macedonia, that Achaia was ready a year ago, 
 and your zeal hath provoked very many. 
 
 3 Yet have I sent the brethren, lest our boasting of you should be 
 in vain, in this behalf; that, as I said, ye may be ready: 
 
 4: Lest haply, if they of Macedonia come with me, and find you un-' 
 
 prepared, we (that we say not you) shouid be ashamed in this 
 same confident boasting. 
 
 5 Therefore, I thought it necessary to exhort the brethren, that they 
 would go before unto you, and make up before-hand your 
 bounty, whereof ye had notice before, that the same might be 
 ready as a matter of bounty, and not as of covetousness. 
 
 6 But this I say, He, which soweth sparingly, shall reap also spa- 
 ow and he, which soweth bountifully, shall reap also boun- 
 tifully. 
 
 7 ByEEy man, according as he purposeth in his heart, so let him 
 give; not grudgingly, or of necessity : for God loveth a chearful 
 giver. 
 
 - PARAPHRASE. 
 
 christians in Jerusalem, it is needless for me to write 
 2 to you. For I know the forwardness of your minds, 
 which I boasted of on your behalf, to the macedonians, 
 that Achaia * was ready a year ago, and your zeal in 
 3 this matter hath been a spur to many others. Yet I 
 have sent these brethren, that my boasting of you 
 may not appear to be vain and groundless, in this 
 part; but that you may, as I said, have your collec- 
 4 tion ready : Lest, if perchance the macedonians should 
 come with me, and find it not ready, I (not to say, 
 you) should be ashamed in this matter, whereof I 
 5 have boasted. I thought it, therefore, necessary to 
 put the brethren upon going before unto you, to 
 prepare things, by a timely notice before-hand, that 
 your contribution may be ready, as a free benevolence 
 of yours, and not as a niggardly gift, extorted from 
 6 you. This I say, “ He who soweth sparingly, shall 
 “ reap also sparingly; and he who soweth plentifully, 
 7 “ shall also reap plentifully.” So give, as you find 
 
 NOTE. 
 
 2 * Achaia, i. e. the church of Corinth, which was made up of the inha- 
 bitants of that town, and of the circumjacent parts of Achaia, Vid. ch, i. 1, 
 
246 II. CORINTHIANS. CHAP. IX. 
 
 TEXT. 
 
 8 And God is able to make all grace abound towards you ; that 
 ye, always having all-sufficiency, in all things, may abound to 
 every good work: 
 
 9 (As it is written, “* He hath dispersed abroad; he hath given 
 ‘“* to the poor: his righteousness remaineth for ever,” 
 
 10 Now he that ministereth seed to the sower, both minister bread 
 for your food, and multiply your seed sown, and increase the 
 fruits of your righteousness :) 
 
 11 Being enriched in every thing to all bountifulness, which causeth, 
 through us, thanksgiving to God. 
 
 12 For the administration of this service, not only supplieth the 
 want of the saints, but is abundant also, by many thanksgivings 
 unto God. 
 
 13 (Whilst, by the experiment of this ministration, they glorify God, 
 for your professed subjection unto the gospel of Christ, and for 
 your liberal distribution unto them, and unto all men;) 
 
 PARAPHRASE. 
 
 yourselves disposed, every one, in his own heart, 
 
 not grudgingly, as if it were wrung from you; for 
 
 8 God loves a chearful giver. For God is able to 
 make every charitable gift * of yours redound to 
 your advantage; that, you having in every thing, 
 always, a fulness of plenty, ye may abound in every 
 
 9 good work: (As it is written, “ He hath scattered, 
 
 “ he hath given to the poor, and his liberality T re- 
 
 10 “ maineth for ever.” Now he, that supplies seed 
 to the sower, and bread for food, supply and mul- 
 tiply your stock of seed +, and increase the fruit of 
 
 11 your liberality:) Enriched in every thing to all 
 beneficence, which, by me, as instrumental in it, 
 
 12 procureth thanksgiving to God. For the perform- 
 ance of this service doth not only bring supply to 
 
 - * the wants of the saints, but reacheth farther, even 
 13 to God himself, by many thanksgivings (Whilst 
 
 NOTES. 
 
 8 * Xépis, ** grace,” rather ‘* charitable gift,” or “ liberality,” as it sig- 
 nifies in the former chapter, and as the context determines the sense here. 
 
 9 + Arxsuoodvy, “ righteousness,” rather ‘* liberality ;” for so d&izatoovey, in 
 scripture language, often signifies. And so, Matt. vi. 1, for éAenpoovyyy, 
 “© alms,” some copies have S:zoiocvvyy, ** liberality.” And so Joseph, Matt. 
 i. 19, is called dixcucs, “* just, benign.” 
 
 10 + 27ép., “ seed sown,” rather ** your seed, and seed-plot,” i, e, increase 
 your plenty, to be laid out in charitable uses, 
 
CHAP, X. Il. CORINTHIANS. Ont 
 
 TEXT. 
 
 14 And, by their prayer for you, which long after you, for the ex- 
 ceeding grace of God in you. 
 15 Thanks be unto God for his unspeakable gift. 
 
 PARAPHRASE. - 
 
 they, having such a proof of you, in this your supply, 
 
 glorify God for your professed subjection to the 
 
 gospel of Christ, and for your liberality, in com- 
 14 municating to them, and to all men;) And to the 
 
 procuring their prayers for you, they having a great 
 
 inclination towards you, because of that gracious 
 
 gift of God bestowed on them, by your liberality. 
 15 Thanks be to God for this his unspeakable gift. 
 
 SHOT: AM. 
 CHAP. X. 1.—XIII. 10. 
 
 CONTENTS. 
 
 St. Paul having finished his exhortation to liberality, 
 in their collection for the christians at Jerusalem, he 
 here resumes his former argument, and prosecutes the 
 main purpose of this epistle, which was totally to re- 
 duce and put a final end to the adverse faction, (which 
 seems not yet to be entirely extinct.) by bringing the 
 corinthians wholly off from the false apostle they had 
 adhered to: and to re-establish himself and his authority 
 in the minds of all the members of that church. And 
 this he does, by the steps contained in the following 
 numbers. 
 
248 II. CORINTHIANS. CHAP, X 
 
 SEO Ta LY... haul 
 CHAP, X, 1—6. 
 
 CONTENTS. 
 
 He declares the extraordinary power he hath in 
 preaching the gospel, and to punish his opposers amongst. 
 
 them. 
 TEXT. 
 
 1 Now I Paul, myself, beseech you, by the meekness and gentle- 
 ness of Christ, who in presence am base among you, but being 
 absent am bold toward you. 
 
 2 But I beseech you, that I may not be bold, when I am present, 
 with that confidence wherewith I think to be bold against some, - 
 which think of us, as if we walked according to the flesh. 
 
 3 For though we walk in the flesh, we do not war after the flesh: 
 
 4 (For the weapons of our warfare are not carnal, but mighty through 
 Ged, to the pulling down of strong holds:) 
 
 PARAPHRASE. 
 
 1 Now I, the same Paul, who am (as it is said amongst 
 you*) base and mean, when present with you, but 
 bold towards you, when absent, beseech you, by the 
 
 2 meekness and gentleness + of Christ; I beseech you, 
 I say, that I may not, when present among you, be 
 bold, after that manner I have resolved to be bold 
 towards some, who account that, in my conduct and 
 ministry, I regulate myself wholly by carnal consi- 
 
 3 derations. For, though J live in the flesh, yet I do 
 not carry on the work of the gospel (which is a war- 
 
 4 fare) according to the flesh: (For the weapons of my 
 warfare are not fleshly {, but such, as God hath made 
 
 NOTES. 
 
 1 * Vid. ver. 10. 
 
 + St. Paul, thinking it fit to appear all severity, till he had by fair means 
 reduced as many of the contrary party, as he could, to a full submission to his 
 authority, (vid. ver. 6,) begins, here, his discourse, by conjuring them, by the 
 meekness and gentleness of Christ, as an example, that might excuse his delay 
 of exemplary punishment on the ringleaders and chief offenders, without giving 
 them reason to think it was for want of power. 
 
 4 t What the dx capxixx, ** the carnal weapons,” and those other, op- 
 posed to them, which he calls Suvare rH eq, ‘* mighty through God,” are, 
 may be seen, if we read and compare | Cor. i. 23, 24, and ii. 1, 2, 4, 5, 12, 13, 
 2 Cor, iv. 2, G. 
 
CHAP, X. II. CORINTHIANS. 249 
 
 TEXT. 
 
 5 Casting down imaginations, and every high thing, that exalteth 
 itself against the knowledge of God ; and bringing into captivity 
 every thought to the obedience of Christ : 
 
 6 And having in a readiness to revenge all disobedience, when your 
 obedience is fulfilled. 
 
 PARAPHRASE. 
 
 mighty, to the pulling down of strong holds, i.e. 
 
 5 whatever is made use of in opposition:) Beating down 
 human reasonings, and all the towering and most 
 elevated superstructures raised thereon, by the wit of 
 men, against the knowledge of God, as held forth in 
 the gospel ; captivating all their notions, and bringing 
 
 6 them into subjection to Christ: And having by me, 
 in a readiness, power wherewithal to punish and 
 chastise all disobedience, when you, who have been 
 misled by your false apostle, withdrawing yourselves 
 from him, shall return to a perfect obedience *., 
 
 NOTE. 
 
 6 * Those, whom he speaks to, here, are the corinthian converts, to whom 
 this epistle is written. Some of these had been drawn into a faction, against 
 St, Paul: these he had been, and was endeavouring to bring back, to that obe- 
 dience and submission, which the rest had continued in, to him, as an apostle 
 of Jesus Christ. The corinthians of these two sorts are those he means, witen 
 he says to them, chap. ii. 3, and chap. vii. 13, 15, “ You all,” i.e, all ye 
 christians of Corinth and Achaia. For he, that had raised the faction amongst 
 them, and given so much trouble to St. Paul, was a stranger, and a jew, vid. 
 chap. xi, 22, crept in amongst them, after St. Paul gathered and established 
 that church, 1 Cor. iii. 6, 10, 2 Cor. x. 15, 16. Of whom St. Paul seems to 
 have no hopes, chap, xi. 13—15. And, therefore, he every-where threatens, 
 2 Gor. iv. 19, and here particularly, ver. 6 and 11, to make an example of 
 him and his adherents (if any were so obstinate to stick to him), when he had 
 brought back again all the corinthians, that he could hope to prevail on. 
 
 Ree SEV NED 
 CHAP. X. 7—18. 
 
 CONTENTS. 
 
 St. Paul examines the false apostle’s pretensions, and 
 compares his own with his performances, 
 
250 II. CORINTHIANS. ‘CHAP. X. 
 
 TEXT. 
 
 7 Do ye look on things after the outward appearance? If any 
 man trust to himself, that he is Christ’s, let him of himself think 
 this again, that, as he is Christ’s, even so are we Clirist’s. 
 
 -8 For though I should boast somewhat more of our authority, 
 (which the Lord hath given us for edification, and not for your 
 destruction,) I should not be ashamed. 
 
 9 That I may not seem, as if I would terrify you by letters. 
 
 10 * For his letters,” say they, ‘* are weighty and powerful, but his 
 ‘ bodily presence is weak, and his speech contemptible.” 
 
 11 Let such an one think this, that such as we are in word by letters 
 when we are absent, such will we be also in deed, when we are 
 present. 
 
 12 For we dare not make ourselves of the number, or compare our- 
 selves with some, that commend themselves: but they, mea- 
 suring themselves by themselves, and comparing themselves 
 amongst themselves, are not wise. 
 
 PARAPHRASE. / 
 
 7 Do ye judge of men, by the outward appearance 
 of things ? Is it by such measures you take an esti- 
 mate of me and my adversaries? If he has confi- 
 dence in himself, that he is Christ’s, i. e. assumes to 
 himself the authority of one employed and commis- 
 sioned by Christ *, let him, on the other side, 
 count thus with himself, that, as he is Christ’s, so 
 
 8 I also am Christ’s. Nay, if I should boastingly 
 say something more}, of the authority and power, 
 which the Lord has given me for your edification, 
 and not for your destruction +, I should not be put 
 
 9 to shame}: But that I may not seem to terrify 
 
 10 you by letters, as is objected to me by some, Who 
 say that my letters are weighty and powerful, but 
 my bodily presence weak, and my discourse con- 
 
 11 temptible. Let him, that says so, reckon upon 
 this, that such as I am in word, by letters. when I 
 am absent, such shall I be also in deed, when pre- 
 
 12 sent. For I dare not be so bold, as to rank or com- 
 pare myself with some, who vaunt themselves: but 
 
 NOTES. 
 7 * Vid. chap. xi. 23. 
 8 + * More,” vid. chap, xi. 23. 
 t Another reason insinuated by the apostle for his forbearing severity to 
 them, 
 § ‘© I should not be put to shame,” i.e. the truth would justify me in it. 
 
CHAP. X. II. CORINTHIANS. 251 
 
 TEXT. 
 
 13 But we will not boast of things without our measure, but ac- 
 cording to the measure of the rule, which God hath distributed 
 to us, a measure to reach even unto you. 
 
 14 For we stretch not ourselves beyond our measure, as though we 
 reached not unto you: for we are come as far as to you also, in 
 preaching the gospel of Christ : 
 
 15 Not boasting of things without our measure, that is, of other 
 
 PARAPHRASE. 
 
 they measuring themselves within themselves*, and 
 comparing themselves with themselves, do not un- 
 13 derstand +. But I, for my part, will not boast of 
 myself in what has not been measured out, or allot- 
 ted to met; i.e. I will not go out of my own pro- 
 vince, to seek matter of commendation; but pro- 
 ceeding orderly, in the province, which God hath 
 measured out, and allotted to me, I have reached 
 even unto you; i. e. I preached the gospel in every 
 14 country, as I went, till I came as far as you. For 
 I do not extend myself farther than I should, as if 
 I had skipped over other countries in my way, with- 
 out proceeding gradually to you; no, for I have 
 _ reached even unto you, in preaching of the gospel in 
 15 all countries, as I passed along 4: Not extending my 
 boasting ||, beyond my own bounds, into provinces 
 
 NOTES, 
 
 12 * This is spoken ironically: é éauroic, “‘ amongst themselves,” rather 
 «* within themselves.” For, in all likelihood, the faction and opposition against 
 St. Paul was made by one person, as we before observed. For though he speaks 
 here in the plural number, which is the softer and decenter way in such cases 5 
 yet we see, in the foregoing verse, he speaks directly and expressly, as of one 
 person; and therefore 2 éavroig may, most consonantly to the apostle’s mean- 
 ing here, be understood to signify, ‘* within themselves,” i. e. with what they 
 find in themselves, The whole place showing, that this person made an esti- 
 mate of himself, only by what he found in himself; and thereupon preferred 
 himself to St. Paul, without considering what St. Paul was, or had done, 
 
 + “ Do not understand,” that they ought not to intrude themselves into a 
 church, planted by another man, and there vaunt themselves, and set themselves 
 above him that planted it; which is the meaning of the four next verses, 
 
 13 {”Aperpa, here, and in yer. 15, doth not signify immense or immoderate, 
 but something that hath not been measured out, and allotted to him, something 
 that is not committed to him, nor within his province. 
 
 14 § This seems to charge the false, pretended apostle, who had caused all 
 this disturbance in’ the church of Corinth, that, without being appointed to it, 
 without preaching the gospel, in his way thither, as became an apostle, he had 
 crept into the church at Corinth. 
 
 15 |] “ Boasting,” i.e. intermeddling, or assuming to myself authority to 
 meddle, or honour for meddling. 
 
252 II, CORINTHIANS. CHAP, 'X) 
 
 TEXT. 
 
 men’s labours: but having hope, when your faith is increased, 
 that we shall be enlarged by you, according to our rule, abun- 
 dantly : 
 
 16 To preach the gospel in the regions beyond you, and not to boast, 
 in another man’s line, of things made ready to our hand. 
 
 17 But he, that glorieth, let him glory in the Lord. 
 
 18 For not he, that commendeth himself, is approved, but whom 
 the Lord commendeth, 
 
 PARAPHRASE. 
 
 not allotted to me, nor vaunting myself of any 
 thing, I have done, in another’s labour*, i.e. in a 
 church planted by another man’s pains: but having 
 hope, that, your faith increasing, my province will 
 
 16 be enlarged by you yet farther: So that I may 
 preach the gospel to the yet unconverted countries 
 beyond you, and not take glory to myself, from 
 another man’s province, where all things are made 
 
 17 ready to my hand*. But he that will glory, let 
 him glory, or seek praise, from that, which is com- 
 mitted to him by the Lord, or in that which is ac- 
 
 18 ceptable to the Lord. For not he, who commends 
 himself, does thereby give a proof of his authority, 
 or mission; but he, whom the Lord commends by 
 the gifts of the Holy Ghost {. 
 
 NOTES. 
 
 15, 16 * Here St. Paul visibly taxes the false apostle, for coming into a 
 church, converted and gathered by another, and there pretending to be some 
 body, andtoruleall. This is another thing, that makes it probable, that the 
 opposition made to St. Paul, was but by one man, that had made himself the 
 head of an opposite faction, For it is plain, it was a stranger, who came thi- 
 ther, after St. Paul had planted this church, who pretending to be more an 
 apostle than St. Paul, with greater illumination, and more power, set up 
 against him, to govern that church, and withdraw the corinthians from follow- 
 ing St. Paul’s rules and doctrine. Now this can never be supposed to bea 
 combination of men, who came to Corinth with that design, nor that they were 
 different men, that came thither separately, cach setting up for himself; for 
 then they would have fallen out, one with another, as well as with St. Paul, 
 And, in both cases, St. Paul must have spoken of them, in a different way from 
 what he does now. ‘The same character and carriage is given to them all 
 throughout both these epistles; and 1 Cor, iii. 10, he plainly speaks of one 
 man; and that setting up thus to be a preacher of the gospel, amongst those, 
 that were already christians, was looked upon, by St. Paul, to bea fault, we 
 may see, Rom. xv. 20. 
 
 18 + Itis of these weapons of his warfare, that St. Paul speaks, in this 
 chapter: and it is by them, that be intends to try, which is the true apostle, 
 when he comes to them. 
 
CHAP, XI. iH. CORINTHIANS. 253 
 
 SECT. IV. N°. s. 
 
 CHAP. XI. 1—6. 
 
 CONTENTS. 
 
 HE shows that their pretended apostle, bringing to 
 them no other Saviour or gospel, nor conferring greater 
 power of miracles, than he [St. Paul] had done, was not 
 to be preferred before him. 
 
 TEXT. 
 
 1 Wow tp to God ye could bear with me a little, in my folly; and, 
 indeed, bear with me. 
 
 2 For I am jealous over you with godly jealousy: for I have es- 
 poused you to one husband, that I may present you as a chaste 
 virgin to Christ. 
 
 3 But I fear lest, by any means, as the serpent beguiled Eve, 
 through his subtilty, so your minds should be corrupted from 
 the simplicity that is in Christ. 
 
 4 For if he, that cometh, preacheth another Jesus, whom we have 
 not preached; orif ye receive another Spirit, which ye have not 
 received; or another gospel, which ye have not accepted, ye 
 might well bear with him. 
 
 PARAPHRASE. 
 
 1 WovLD you could bear me a little, in my folly *; 
 2 and, indeed, to bear with me. For I am jealous 
 over you, with a jealousy, that is for God: for I have 
 fitted and prepared you for one alone, to be your 
 husband, viz. that I might deliver you up a pure 
 3 virgin, to Christ. But, I fear, lest, some way or 
 other, as the serpent beguiled Eve by his cunning; so 
 your minds should be debauched from that singleness 
 4 which is due to Christ. For if this intruder, who 
 
 NOTES. 
 
 1 * “ Folly;” so he modestly calls his speaking in his own defence. 
 
 3 fAmAcrylos tis cis tov Xpisdv, “ The simplicity that is in,” rather “ to- 
 ‘* wards, Christ,” answers to &} api Xgis@, ‘* to one husband, Christ,” in 
 the immediately foregoing verse. Vor &j, ‘‘ one,” is not put there for no- 
 thing, but makes the meaning plainly this: “ Ihave formed and fitted you for 
 “ one person alone, oue husband, who is Christ: Lam concerned, and incare, 
 ** that you may not be drawn aside from that submission and obedience, that 
 ‘© temper of mind, that is due singly tohim; for I hope to put you into his 
 ‘* hands, possessed with pure virgin thoughts, wholly fixed on him, not divided, 
 
254 II. CORINTHIANS. CHAP. XI. 
 
 TEXT. 
 
 5 For, I suppose, I was not a whit behind the very chiefest apos- 
 tles. 
 
 6 But, though I be rude in speech, yet not in knowledge; but we 
 have been thoroughly made manifest, among you, in all things, 
 
 PARAPHRASE. 
 
 has been a leader amongst you, can preach to you 
 another Saviour, whom I have not preached; or if 
 you receive from him other, or greater gifts of the 
 Spirit, than those you received from me; or another 
 gospel than what you accepted from me; you might 
 well bear with him, and allow his pretensions of be- 
 
 5 ing a new and greater apostle. or, as to the apos- 
 tles of Christ, I suppose I am not a whit behind the 
 
 6 chiefest of them. For though I am but a mean 
 speaker, yet I am not without knowledge; but in 
 every thing have been made manifest unto you, i. e. 
 to be an apostle. 
 
 NOTE. 
 
 “© nor roving after any other, that he may take you to wife, and marry you to 
 ‘© himself for ever,” It is plain, their perverter, who gpposed St. Paul, was 
 a jew, as we have seen. It was from the jews, from whom, of all, professing 
 christianity, St, Paul had most trouble and opposition. For they haying their 
 hearts set upon their old religion, endeavoured to mix judaism and christianity 
 together. We may suppose the case here to be much the same with that, 
 which he more fully expresses, in the epistle to the galatians, particularly 
 Gal, i. 6—12, and chap. iv. 9—11], and 16—21, and chap. v. 1—13. The 
 meaning of this place here seems to be this: ‘‘ I have taught you the gospel 
 ** alone, in its pure and unmixed simplicity, by which only you can be united 
 * to Christ; but I fear, lest this, your new apostle, should draw you from it; 
 ** and that your minds should not stick to that singly, but should be corrupted 
 “ by a mixture of judaism.” After the like manner, St. Paul expresses chris- 
 tiaus being delivered from the law, and their freedom from the ritual obsery- 
 ances of the jews, by being married to Christ, Rom. vii, 4, which place may 
 give some light to this. 
 
CHAP. XI. II. CORINTHIANS. 255 
 
 SECT. IV. N°. 4. 
 CHAP. XI. 7—15. 
 
 CONTENTS. 
 
 HE justifies himself to them, in his having taken no- 
 thing of them. There had been great talk about this, 
 and objections raised against St. Paul thereupon; vid. 
 1 Cor. ix. 1—3. As if, by this, he had discovered 
 himself not to be an apostle: to which he there an- 
 swers, and here toucheth it again, and answers another 
 objection, which it seems was made, viz. that he refused 
 to receive maintenance from them out of unkindness to 
 them. 
 
 TEXT. 
 
 7 Have I committed an offence, in abasing myself, that you might 
 be exalted, because I have preached to you the gospel of God 
 freely ? 
 
 8 I robbed other churches, taking wages of them, to do you ser- 
 vice. 
 
 9 And, when I was present with you, and wanted, I was charge- 
 able to no man; for that, which was lacking to me, the brethren 
 which came from Macedonia, supplied: and in all things I have 
 kept myself from being burdensome unto you, and so will I keep 
 myself. 
 
 “ PARAPHRASE. 
 
 7 Have I committed an offence * in abasing myself, to 
 work with my hands, neglecting my right of mainte- 
 nance, due to me, as an apostle, that you might be 
 exalted in christianity, because I preached the gospel 
 
 8 of God to you gratis? I robbed other churches, taking 
 
 9 wages of them, to do you service. And, being with 
 you and in want, I was chargeable to not a man of 
 you: for the brethren, who came from Macedonia, 
 
 NOTE. 
 
 7 * The adverse party made it an argument against St. Paul, as an evidence 
 that he was no apostle, since he took not from the corinthians maintenance, 
 1 Cor, ix. 1—3. Another objection raised against him from hence, was, that 
 he would receive nothing from them, because he loved them not, 2 Cor, xi, 11. 
 This he answers here, by giving another reason for his so doing. A third alle- 
 gation was, That it was only a erafty trick in him to catch them, 2 Cor, xii, 
 16, which he answers there. 
 
256 II. CORINTHIANS. CHAP, XI. 
 
 TEXT. 
 
 10 As the truth of Christ is in me, no man shall stop me of this 
 boasting, in the regions of Achaia. 
 
 11 Wherefore? because 1 love you not? God knoweth. 
 
 12 But what I do, that I will do, that I may cut off occasion from 
 them, which desire occasion, that, wherein they glory, they may 
 be found even as we. 
 
 13 For such are false apostles, deceitful workers, transforming 
 themselves into the apostles of Christ. 
 
 14 a no marvel; for Satan himself is transformed into an angel 
 of light. 
 
 15 Therefore it is no great thing, if his ministers also be trans- 
 formed, as the ministers of righteousness: whose end shall be 
 according to their works. 
 
 PARAPHRASE. 
 
 supplied me with what I needed: and, in all 
 things, I have kept myself from being burdensome 
 10 to you, and so I will continue to do. The truth 
 and sincerity I owe to Christ is, in what I say to 
 you, viz. This boasting of mine shall not in the 
 11 regions of Achaia be stopped in me. Why so? 
 Is it, because I love you not? For that God can be 
 12 my witness, he knoweth. But what I do, and shall 
 do *, is, that I may cut off all occasion from those, 
 who, if I took any thing of you, would be glad of 
 that occasion to boast, that in it they had me for a 
 pattern, and did nothing but what even I myself 
 13 had done. For these are false + apostles, deceitful 
 labourers in the gospel, having put on the counter- 
 14 feit shape and outside of apostles of Christ : And no 
 marvel ; for Satan himself is sometimes transformed 
 15 into an angel of light. Therefore it is not strange, 
 if so be his ministers are disguised so, as to appear 
 ministers of the gospel: whose end shall be accord- 
 ing to their works. 
 
 NOTES. 
 
 12 * Kal wojcw, ‘ that I will do,” rather, ‘¢ and will do;”’ so the words 
 stand in the Greek, and do not refer to ver. 10, as a profession of his resolu- 
 tion to take nothing of them; but to verse 11, to which it is joined ; showing 
 ihat his refusing any reward from them, was not out of unkindness, but for 
 another reason. 
 
 13 + They had questioned St, Paul’s apostleship, 1 Cor. ix. because of his 
 not taking maintenance of the corinthians, He here directly declares them to 
 be no true apostles, 
 
CHAP, XI. If. CORINTHIANS. 257 
 
 SHEDS EV: - Ne 
 CHAP. XI. 16—33. 
 
 CONTENTS. 
 
 HE goes on, in his justification, reflecting upon the 
 carriage of the false apostle towards the corinthians, ver. 
 16—21. He compares himself with the false apostle, 
 in what he boasts of, as being a Hebrew, ver. 21, 22, or 
 minister of Christ, ver. 23, and here St. Paul enlarges 
 upon his labours and sufferings. 
 
 TEXT. 
 
 16 I say again, Let no man think me a fool; if otherwise, yet as a 
 fool receive me, that I may boast myself a little. 
 
 17 That which I speak, I speak it not after the Lord, but, as it 
 were foolishly, in this confidence of boasting. 
 
 18 Seeing that many glory after the flesh, I will glory also. 
 
 19 For ye suffer fools gladly, seeing ye yourselves are wise. 
 
 20 For ye suffer, if a man bring you into bondage, if a man devour 
 
 PARAPHRASE. 
 
 16 I say again, Let no man think me a fool, that I 
 speak so much of myself: or, at least, if it be a folly 
 in me, bear with me as a fool, that I too, as well as 
 
 17 others *, may boast myself a little. That, which I 
 say on this occasion, is not by command from Christ, 
 but, as it were, foolishly, in this matter of boasting. 
 
 18 Since many glory tf in their circumcision, or extrac- 
 
 19 tion, I will glory also. For ye bear with fools 
 
 20 easily §, being yourselves wise. For you bear with 
 it, if a man bring you into bondage ||, i. e. domineer 
 
 NOTES, 
 
 16 * Vid. ver. 18, 
 
 18 + Vid. chap. xii. 1). 
 
 ¢ “‘ After the flesh.” What this glorying “‘ after the flesh” was, in parti- 
 cular here, vid. ver. 22, viz. being a jew by descent. 
 
 19 § Spoken ironically, for their bearing with the insolence and covetous- 
 ness of their false apostle. 
 
 29 || The ‘* bondage” here meant, was, subjection to the will of their false 
 apostle,as appears by the following particulars of this verse, and not subjection 
 to the jewish rites. For if that had been, St. Paul was so zealous against it, 
 
 SY 
 
258 II. CORINTHIANS. CHAP. Xt. 
 
 TEXT. — 
 
 you, if a man take of you, if a man exalt himself, if a man smite 
 you on the face. 
 
 21 I speak, as concerning reproach, as though we had been weak : 
 howbeit, whereinsoever any are bold, (I speak foolishly) I am 
 bold also. 
 
 22 Are they Hebrews? So am I, Are they Israelites? So am I. 
 Are they the seed of Abraham? So am I. 
 
 23 Are they ministers of Christ ? (I speak as a fool) I am more: in 
 
 PARAPHRASE. 
 
 over you, and use you like his bondmen; if he make 
 a prey of you; if he take, or extort presents, or a 
 salary, from you; if he be elevated, and high, amongst 
 you; if he smite you on the face, 1. e. treat you con- 
 21 tumeliously. I speak, according to the reproach has 
 been cast upon me, as if I were weak, i. e. destitute 
 of what might support me in dignity and authority, 
 equal to this false apostle, as if I had not as fair pre- 
 22 tences to power and profit amongst you, ashe. Is 
 he an hebrew *, i.e. by language an hebrew? So 
 am J. Is he an israelite, truly of the jewish nation, 
 and bred up in that religion? So am I.- Is he of the 
 seed of Abraham, really descended from him ? And 
 not a proselyte, of a foreign extraction? So am I. 
 23 Is he a minister of Jesus Christ? (I speak in my 
 foolish way of boasting) I am more so: in toilsome 
 labours I surpass him: in stripes I am exceedingly 
 beyond him } : in prisons I have been oftener; and 
 
 NOTES, 
 
 that he would have spoken more plainly and warmly, as we see in his epistle 
 to the galatians; and not have touched it thus, only by the bye, slightly, ina 
 doubtful expression, Besides, it is plain, no such thing was yet attempted 
 openly ; only St. Paul was afraid of it; vid. ver. 3. 
 
 22 * “Jshean hebrew?” Having, in the foregoing verse, spoken in the 
 singular number, I have been fain to continue the same number here, though 
 different from that in the text, to avoid an inconsistency in the paraphrase, 
 which could not but shock the reader. But this I would be understood to do, 
 without imposing my opinion on any body, or pretending to change the text : 
 but, as an expositor, to tell my reader that Ll think, though St. Paul says, 
 “ they,” he means but one; as often, when he says, ‘‘ we,” he means only 
 himself, the reason whereof I have given elsewhere. 
 
 23 + "Ev wAnyats vrepSarrdvlws, ‘Sin stripes above measure,” rather “ in 
 ‘© stripes exceeding.” For these words, as the other particulars of this verse, 
 ought to be taken comparatively, with reference to the false apostle, with whom 
 St. Paul is comparing himself, in the ministry of the gospel. Unless this be 
 
CHAP, XI. Il, CORINTHIANS. 259 
 
 TEXT. 
 
 labours more abundant, in stripes above measure, in prisons 
 more frequent, in deaths oft. 
 
 24 Of the jews five times received I forty stripes save one. 
 
 25 Thrice was I beaten with rods, once was [ stoned, thrice I suf- 
 fered shipwreck ; a night and a day I have been in the deep: 
 
 26 In journeyings often, in perils of waters, in perils of robbers, in 
 perils by mine own countrymen, in perils by the heathen, in 
 perils in the city, in perils in the wilderness, in perils in the sea, 
 in perils among false brethren ; 
 
 27 In weariness and painfulness, in watchings often, in hunger and. 
 thirst, in fastings often, in cold and nakedness. 
 
 28 Besides those things that are without, that which cometh upon 
 me daily, the care of all the churches. 
 
 29 Who is weak, andIam not weak; who is offended, and I burn not? 
 
 $0 If I must needs glory, I will glory of the things which concern 
 mine infirmities. ' 
 
 PARAPHRASE. 
 
 24 in the very jaws of death, more than once: Of the 
 jews I have, five times, received forty stripes save 
 25 one. Thrice was I whipped with reds: once was I 
 stoned: thrice shipwrecked: I have passed a night 
 26 anda day in the sea: In journeyings often: in perils 
 by water; in perils by robbers; in perils by mine 
 own countrymen; in perils from the heathen ; in 
 perils in the city ; in perils in the country; in perils 
 27 at sea; in perils among false brethren; In toil and 
 trouble, and sleepless nights, often; in hunger and 
 thirst ; in fastings, often ; in cold and nakedness. 
 28 Besides these troubles from without the disturbance 
 that comes daily upon me, from my concern for all 
 29 the churches. Who is a weak christian, in danger, 
 through frailty or ignorance, to be misled, whose 
 weakness I do not feel and suffer in, as if it were my 
 own? Whois actually misled, for whom my zeal and 
 concern do not make me uneasy, as if I had a fire 
 30 inme? IfI must be compelled * to glory +, I will 
 
 NOTE, 
 
 understood so, there will seem to be a disagreeable tantology in the follewing 
 verses; which, taking these words in a comparative sense, are proofs of his 
 saying, ‘* In stripes I am exceedingly beyond him; for of the jews five 
 “* times,” &c. : 
 
 30 * “ Compeled.” Vid. chap. xii. 11. 
 
 + By xovyaichu which is translated sometimes “ to glory,’ and sometimes 
 
 sg 
 
260 II. CORINTHIANS. CHAP. XII. 
 
 TEXT. 
 
 31 The God and Father of our Lord Jesus Christ, which is blessed 
 for evermore, knoweth that I lye not. 
 
 $2 In Damascus, the governor under Aretas the king kept the city 
 of the damascenes, with a garrison, desirous to apprehend me: 
 
 33 And, through a window, in a basket, was I let down by the wall, 
 and escaped his hands. 
 
 PARAPHRASE. 
 
 glory of those things which are of my weak and suf- 
 31 fering side. The God and Father of our Lord Jesus 
 Christ, who is blessed for ever, knoweth that I lye 
 32 not. In Damascus, the governor, under Aretas the 
 king, who kept the town with a garrison, being de- 
 33 sirous to apprehend me ; I was, through a window, 
 let down in a basket, and escaped his hands. 
 
 NOTE. 
 
 “ to boast; ” the apostle, all along, where he applies it to himself means no- 
 thing, but the mentioning some commendable action of his, without vanity or 
 ostentation, but barely upon necessity, on the present occasion, 
 
 SECT. IV. N°’. 6. 
 CHAP. XII. 1—11. 
 
 CONTENTS. 
 He makes good his apostleship, by the extraordinary 
 visions and revelations, which he had received. 
 
 TEXT. 
 
 1 Ir is not expedient for me, doubtless, to glory: I will come to 
 visions and revelations of the Lord. 
 
 PARAPHRASE. 
 
 1 IF I must be forced to glory * for your sakes ; (for me 
 it is not expedient) I will come to visions and revela- 
 
 NOTE. 
 
 1 * El xavydeGu Sei, “If I must glory,” is the reading of some copies, and 
 is justified by ver. 30, of the foregoing chapter, by the vulgar translation, 
 
CHAP. XII. II. CORINTHIANS. 261 
 
 TEXT. 
 
 2 I knew a man in Christ, above fourteen years ago, (whether in the 
 body, I cannot tell; or whether out of the body, I cannot tell ; 
 God knoweth,) such an one caught up to the third heaven. 
 
 3 And I knew such a man, (whether in the body, or out of the body, 
 I cannot tell: God knoweth) 
 
 4 How that he was caught up into paradise, and heard unspeakable 
 
 words, which it is not lawful for a man to utter. 
 
 Ofsuch an one will I glory: yet of myself I will not glory, but 
 
 in mine infirmities, ‘ 
 
 6 For, though I would desire to glory, I shall not be a fool ; for I 
 will say the truth: but now I forbear, Jest any man should think 
 of me above that which he seeth me to be, or that he heareth 
 of me. 
 
 7 And, lest I should be exalted above measure, through the abun- 
 
 or 
 
 PARAPHRASE. 
 
 2 tions of the Lord. I knew a man*, by the power of 
 Christ, above fourteen years ago, caught up into the 
 third heaven, whether the intire man, body and all, or 
 out of the body in an ecstacy, I know not; God knows. 
 
 3 And I knew such an one*, whether in the body, or out 
 
 4 ofthe body, I know not, God knows, That he was 
 caught up into paradise, and there heard what is not in 
 
 5 the power of man to utter. Of such an one, I will glory; 
 but myself I will not mention, with any boasting, 
 unless in things that carry the marks of weakness, 
 
 6 and show my sufferings. But if I should have a mind 
 to glory in other things, I might do it, without being 
 a fool; for I would speak nothing but what is true, 
 having matter in abundance +, but I forbear, lest any 
 one should think of me beyond what he sees me, or 
 
 7 hears commonly reported of me. And that I might 
 not be exalted above measure, by reason of the abun- 
 dance of revelations that I had, there was given me a 
 thorn in the flesh ¢, the messenger of Satan to buffet 
 
 NOTES. 
 
 and by the Syriac, much to the same purpose; and suiting better with the con- 
 text, renders the sense clearer. 
 
 2, 3* Modestly speaking of himself in the third person. 
 
 6 + Vid. ver. 7. 
 
 7 ~ ‘“* Thorn in the flesh,’ what this was in particular, St. Paul having 
 thought fit to conceal it, is not easy for those, who come after, to discover, nor 
 is it very material, 
 
262 II]. CORINTHIANS. CHAP. XII. 
 
 10 
 
 11 
 
 TEXT. 
 
 dance of the revelations, there was given to me a thorn in the 
 flesh, the messenger of Satan to buffet me, lest I should be ex- 
 alted above measure, 
 
 For this thing I besought the Lord thrice, that it might depart 
 from me. 
 
 And he said unto me, “ My grace is sufficient for thee : for my 
 “ strength is made perfect in weakness.”” Most gladly, there- 
 fore, will I rather glory in my infirmities, that the power of 
 Christ may rest upon me. 
 
 Therefore, I take pleasure in infirmities, in reproaches, in ne- 
 cessities, in persecutions, in distresses for Christ’s sake: for 
 when I am weak, then am I strong. 
 
 I am become a fool in glorying: ye have compelled me; for I 
 ought to have been commended of you; for in nothing am I 
 behind the very chiefest apostles, though I be nothing. 
 
 . 
 
 PARAPHRASE. 
 
 8 me, that I might not be over-much elevated. Con- 
 
 10 
 
 cerning this thing, I besought the Lord thrice, that 
 9 it might depart from me. And he said, My fa- 
 vour is sufficient for thee: for my power exerts itself, 
 and its sufficiency is seen the more perfectly, the 
 weaker thou thyself art. I, therefore, most willingly 
 choose to glory, rather in things that show my weak- 
 ness, than in my abundance of glorious revelations, 
 that the power of Christ may the more visibly be 
 seen to dwell in me. Wherefore, I have satisfaction 
 in weaknesses, in reproaches, in necessities, in per- 
 secutions, in distresses, for Christ’s sake. For when 
 J, looked upon in my outward state, appear weak, 
 
 - then by the power of Christ, which dwelleth in me, 
 
 TE 
 
 I am found to be strong. I am become foolish in 
 glorying thus: but it is you, who have forced me to 
 it. For I ought to have been commended by you; 
 since in nothing came I behind the chiefest of the 
 apostles, though in myself I am nothing. 
 
CHAP, XII. II, CORINTHIANS. 263 
 
 SHEE LY. Noe 
 CHAP. XII. 12, 13. 
 
 CONTENTS. 
 
 HE continues to justify himself to be an apostle, by 
 the miracles he did, and the supernatural gifts he be- 
 stowed amongst the corinthians. 
 
 TEXT. 
 
 12 Truly the signs of an apostle were wrought among you, in all 
 patience, in signs and wonders and mighty deeds. 
 
 13 For what is it wherein ye were inferiour to other churches, ex- 
 cept it be that I myself was not burdensome to you? Forgive 
 me this wrong. 
 
 PARAPHRASE. 
 
 12 Truly the signs whereby an apostle might be known, 
 were wrought among you, by me, in all patience * 
 and submission, under the difficulties I there met 
 with, in miraculous, wonderful and mighty works, 
 
 13 performed by me. For what is there, which you 
 were .any way shortened in, and had not equally 
 with other churches}, except it be that I myself 
 -was not burdensome to you? Forgive me this 
 injury. 
 
 NOTES. 
 
 12 * This may well be understood to reflect on the haxghtiness and plenty, 
 wherein the false apostle lived amongst them. 
 13 + Vid. 1 Cor. i. 4—7. 
 
 Sie terry. NES 
 CHAP. XII. 14—21. 
 
 CONTENTS. 
 
 HE farther justifies himself, to the corinthians, by his 
 past disinterestedness, and his continued kind intentions 
 to them. 
 
264 IH. CORINTHIANS. CHAP. XII. 
 
 TEXT. 
 
 14 Behold, the third time, I am ready to come to you; and will 
 not be burdensome to you: for I seek not yours, but you: for 
 the children ought not to lay up for the parents, but the parents 
 for the children. 
 
 15 And I will very gladly spend, and be spent, for you, though, 
 the more abundantly I love you, the less I be loved. 
 
 16 “ But be itso, I did not burden you: nevertheless being crafty, 
 «« T caught you with guile.” 
 
 17 Did I make a gain of you, by any of them, whom I sent unto 
 you? 
 
 18 I desired Titus, and with him I sent a brother; did Titus make 
 a gain of you? Walked we not in the same spirit? Walked 
 we not in the same steps? 
 
 19 Again, think you that we excuse ourselves unto you? We speak 
 
 PARAPHRASE. 
 
 14 Behold, this is the third time I am ready to come 
 unto you; but I will not be burdensome to you; for 
 I seek not what is yours, but you: for it is not ex- 
 pected, nor usual, that children should lay up for 
 15 their parents, but parents * for their children. I 
 will gladly lay out whatever is in my possession, or 
 power; nay, even wear out and hazard myself for 
 yeur souls}, though it should so fall out that the 
 more I love you, the less I should be beloved by 
 16 yout. “ Be it so, as some suggest, that I was not 
 “ burdensome to you; but it was in truth out of 
 “ cunning, with a design to catch you, with that 
 * trick, drawing from you, by others, what I re- 
 17 “ fused in person.’”’? In answer to which, I ask, 
 Did J, by any of those, I sent unto you, make a 
 18 gain of you? J desired Titus to go to you, and with 
 him I sent a brother: did Titus make a gain of 
 you? Did not they behave themselves with the 
 same temper, that I did, amongst you? Did we 
 not walk in the same steps? i.e. neither they, nor 
 19 I, received any thing from you. Again§, do not, 
 NOTES. 
 14 * Vid. 1 Cor, iv. 14, 15. 
 15 + Vid. 2 Tim. ii. 10. 
 t Vid. chap. vi. 12,13. 
 19 § He had before given the reason, chap. i. 23, of his not coming to 
 
 them, with the like asseveration that he uses here, If we trace the thread of 
 St. Paul’s discourse here, we may observe, that having concluded the justifica- 
 
CHAP, XII. II. CORINTHIANS. 265 
 
 TEXT. 
 
 before God, in Christ ; but we do all things, dearly beloved, for 
 your edifying. 
 
 20 For I fear, lest, when I come, I shall not find you such as I 
 would, and that I shall be found unto you, such as ye would 
 not: lest there be debates, envyings, wraths, strifes, backbitings, 
 whisperings, swellings, tumults : 
 
 PARAPHRASE. 
 
 upon my mentioning my sending of ‘Titus to you, 
 think that I apologize for my not coming myself: I 
 speak, as in the presence of God, and as a christian, 
 there is no such thing: in all my whole carriage 
 towards you, beloved, all that has been done, has 
 been done only for your edification. No, there is 
 no need of an apology for my not coming to you 
 20 sooner: For I fear, when I do come, I shall not 
 find you such as I would, and that you will find me 
 such as you would not: I am afraid, that among 
 you there are disputes, envyings, animosities, strifes, 
 backbitings, whisperings, swellings of mind, dis- 
 
 NOTE. 
 
 tion of himself and his apostleship by his past actions, ver. 13, he had it in his 
 thoughts to tell them, how he would deal with the false apostle, and his adhe- 
 rents, when he came, as he was ready now todo. And, therefore, solemnly 
 begins, ver. 14, with “‘ behold; ” and tells them now, “ the third time,” he 
 was ready to come to them, to which joining, (what was much upon his mind,) 
 that he would not be burdensome to them, when he came, this suggested to his 
 thoughts an objection, viz. that this personal shyness in him was but cunning ; 
 for that he designed to draw yain from them, by other hands. From which he 
 clears himself, by the instance of Titus, and the brother, whom he had sent 
 together to them, who were as far from receiving any thing from them, as he 
 himself. Titus and his other messenger being thus mentioned, he thought it 
 necessary to obviate another suspicion, that might be raised in the minds of 
 some of them, as if he mentioned the sending of those two, as an apology for 
 his not coming himself. This he disclaims utterly ; and to prevent any thoughts 
 of that kind, solemnly protests to them, that, in all his carriage to them, he 
 had done nothing but for their edification ; nor had any other aim, in any of his 
 actions, but purely that; and that he forebore coming merely out of respect and 
 good-will to them. So that all, from “ Behold, this third time, I am ready 
 ** to come to you,” ver. 14, to “ this third time I am coming to you,” chap. 
 xiii. 1, must be looked on, as an incident discourse, that feil in occasionally, 
 though tending to the same purpose with the rest; a way of writing very usual 
 with our apostle, and with other writers, who abound in quickness and variety 
 of thoughts, as he did. Such men are often, by new matter rising in their 
 way, put by from what they were going, and had begun to say; which, there- 
 fore, they are fain to take up again, and continue at a distance: which St. Paul 
 does here, after the interposition of eight verses. Other instances of the like 
 kind may be found in other places of St. Paul’s writings, 
 
266 Il. CORINTHIANS. — cHAP. KIT 
 
 TEXT. 
 
 21 And lest, when I come again, my God will humble me among 
 you, and that I shall bewail many, which have sinned already, 
 and have not repented of the uncleanness, and fornication, and 
 lasciviousness, which they have committed. 
 
 PARAPHRASE. 
 
 21 turbances: And that my God, when I come to you 
 again, will humble me amongst you, and I shall 
 bewail many, who have formerly sinned, and have 
 not yet repented of the uncleanness, fornication, and 
 lasciviousness, whereof they are guilty. 
 
 SECT. IV. N°’. 9. 
 CHAP. XIII. 1—10. 
 
 CONTENTS. 
 
 HE re-assumes what he was going to say, ch. xii. 14, 
 and tells them, how he intends to deal with them, when 
 he comes to them: and assures them, that, however 
 they question it, he shall be able, by miracles, to give 
 proof of his authority and commission from Christ. 
 
 TEXT. 
 
 1 Tuis is the third time I am coming to you: in the mouth of two 
 
 or three witnesses shall every word be established. 
 
 2 I told you before, and foretel you, as if I were present the se- 
 cond time; and, being absent, now I write to them, which here- 
 tofere have sinned, and to all other, that, if I come again, I will 
 not spare: 
 
 PARAPHRASE. 
 
 1 THis is now, the third time, I am coming to you ; 
 and, when I come, I shall not spare you, having pro- 
 ceeded, according to our Saviour’s rule, and endea- 
 voured by fair means, first to reclaim you, before I 
 
 2 come to the last extremity. And of this my former 
 
CHAP, XIII, Il. CORINTHIANS, 967 
 
 TEXT. 
 
 . 3 Since ye seek a proof of Christ speaking in me, which to you- 
 ward is not weak, but is mighty in you. 
 
 PARAPHRASE. 
 
 epistle, wherein I applied myself to you, and this, 
 wherein I now, as if I were present wiih you, foretel 
 those, who have formerly sinned, and all the rest, to 
 whom, being now absent, I write, that when I come, 
 I will not spare you. I say, these two letters are my 
 witnesses, according to our Saviour’s rule, which says, 
 «« In the mouth of two or three witnesses every word 
 3 shall be established *:” Since you demand a proof of 
 my mission, and of what I deliver, that it is dictated 
 by Christ speaking in me, who must be acknowledged 
 not to be weak to you-ward, but has given sufficient 
 
 NOTE. 
 
 2 * “ [nthe mouth of two or three witnesses shall every word beestablished.” 
 These words seem to be quoted from the law of our Saviour, Matt. xviii. 16, 
 and not from the law of Moses in Deuteronomy ; not only because the words 
 are the same with those in St. Matthew, but from the likeness of the case. In 
 Deuteronomy, the rule given concerns only judaical trials; in St. Matthew, it 
 is a rule given for the management of persuasion, used for the reclaiming an 
 offender, by fair means before coming to the utmost extremity, which is the 
 cause of St, Paul here: in Deuteronomy the judge was to hear the witnesses, 
 Dent. xvii. 6, and xix. 15. In St. Matthew, the party was to hear the wit- 
 nesses, Matt. xviii. 17, which was also the case of St, Paul here; the witnesses, 
 which he means, that he made use of to persuade them, being his two epistles. 
 That, by witnesses, he means his two epistles, is plain from his way of expressing 
 himself here, where he carefully sets down his telling them twice, viz. ‘‘ be- 
 “ fore,” in his former epistle, chap. iv. 19, and now a ‘‘ second time,” in his 
 second epistle ; and also, by these words, we wapuy ro Setrepov, ‘as if 1 were 
 ‘¢ present with you a second time.” By our Saviour’s rule, the offended person 
 was to go twice to the offender ; and therefore St. Paul says, ‘‘ as if I were 
 «« with you a second time,” counting his letters, as two personal applications 
 to them, as our Saviour directed should be done, before coming to rougher 
 means. Some take the witnesses to be the three messengers, by whom his first 
 epistle is supposed to be sent. But this would not be, according to the method 
 prescribed by our Saviour, in the place from which St. Paul takes the words 
 he uses: for there were no witnesses to be made use of, in the first application: 
 neither, if those had been the witnesses meant, would there have been any need 
 for St. Paul, so carefully and expressly, to have set down ws qaguy 70 devrepoy, 
 “ as if present a second time,” words which, in that case, would be super- 
 fluous. Besides, those three men are no where mentioned to have been sent 
 by him, to persuade them, nor the corinthians required to hear them, or re- 
 proved for not having done it: and Jastly, they could not be better witnesses of 
 St. Paul’s endeavours twice to gain the corinthians, by fair means, before he 
 proceeded to severity, than the « epistles themselves, 
 
268 II. CORINTHIANS. CHAP. XIII. 
 
 TEXT. 
 
 4 For though he was crucified through weakness, yet he liveth by 
 the power of God: for we also are weak in him, but we shall 
 live, with him, by the power of God towards you. 
 
 5 Examine yourselves, whether ye be in the faith; prove your own 
 selves: know ye not your own selves, how that Jesus Christ is in 
 you, except ye be reprobates? 
 
 6 But I trust that ye shall know, that we are not reprobates. 
 
 7 NowI pray to God, that yedo no evil; not that we should ap- 
 pear approved, but that ye should do that which is honest, though 
 we be as reprobates. 
 
 PARAPHRASE. 
 
 4 marks of his power amongst you. For, though his 
 - crucifixion and death were with appearance* of 
 weakness ; yet he liveth with the manifestation * of 
 the power of God, appearing in my punishing you. 
 5 You examine me, whether I can, by any miraculous 
 operation, give a proof, that Christ isin me. Pray, 
 examine yourselves, whether you be in the faith ; 
 make a trial upon yourselves, whether you your- 
 selves are not somewhat destitute of proofs}. Or, 
 are you so little acquainted with yourselves, as not 
 6 to know, whether Christ be in you? But, if you 
 do not know yourselves, whether you can give proofs 
 or no, yet I hope, you shall know, that I am not un- 
 7 able to give proof{ of Christ in me. But I pray to 
 God that you may do no evil, wishing not for an oppor- 
 tunity to show my proofs} : but that you, doing what is 
 right, I may be, as if I had no proofst, no supernatural 
 NOTES. 
 4 *°EE acbevefus, ‘through weakness,” 2x dudpuews Oct, “ by the power of 
 “© God,” I have rendered ‘‘ with the appearance of weakness, and with the 
 ** manifestation of the power of God ;”’ which I think, the sense of the place, 
 and the style of the apostle, will justify. St. Paul, sometimes, uses the Greek 
 prepositions, in a larger sense than that tongue ordinarily allows. Farther, it 
 is evident, that 2, joined to co¥eveixs, has not a casual signification; and 
 therefore, in the antithesis, 2x duwéuews Oc, it cannot be taken casually. And 
 it is usual for St. Paul, in such cases, to continue the same word, though it 
 happens, sometimes, seemingly to carry the sense another way. In short, the 
 meaning of the place is this; Though Christ, in his crucifixion, appeared weak 
 and despicable ; yet he ‘* now lives, to show the power of God, in the mira- 
 ‘© cles, and mighty works, which he does: so I, though I, by my sufferings and 
 ‘¢ infirmities, appear weak and contemptible; yet shall I live to show the 
 * power of God, in punishing you miraculously.” 
 
 5, 6,7 + Adéxiuos, translated here ‘* reprobates,” ’tis plain in these three 
 verses has no such signification, reprobation being very remote from the argu- 
 
CHAP, XIII. II. CORINTHIANS. 269 
 
 TEXT. 
 
 8 For we can do nothing against the truth, but for the truth. 
 9 For we are glad, when we are weak, and ye are strong: and this 
 also we wish, even your perfection. 
 10 Therefore I write these things, being absent ; lest, being present, 
 Ishould use sharpness, according to the power, which the Lord 
 hath given me, to edification, and not to destruction. 
 
 PARAPHRASE. 
 
 8 power. For though I have the power of punishing 
 supernaturally, I cannot show this power upon any 
 of you, unless it be that you are offenders, and your 
 
 9 punishment be for the advantage of the gospel. I 
 am, therefore, glad, when I am weak, and can inflict 
 no punishment upon you; and you are so strong, 
 i. e. clear of faults, that ye cannot be touched. For 
 all the power I have is only for promoting the truth 
 of the gospel ; whoever are faithful and obedient to 
 that, I can do nothing to; I cannot make examples 
 
 of them, by all the extraordinary power I have, if I 
 would: nay, this also I wish, even your perfection. 
 
 10 These things, therefore, I write to you, being absent, 
 that when I come, I may not use severity, according 
 to the power which the Lord hath given me, for 
 edification, not for destruction. 
 
 NOTE. 
 
 ment the apostle is here upon ; but the word aiéxiuos is here used for one that 
 cannot give proof of Christ beingin him; one that is destitute of a supernatural 
 power: for thus stands St. Paul’s discourse, ver. 3, tel Soxsuiy Syleire, ver. 6, 
 yudrecde Ors Sx adoxtmos cue, “Since you seek a proof, you shall know, that 
 « [am not destitute of a proof.” 
 
270 II], CORINTHIANS. CHAP, XIII. 
 
 SECT. V. 
 CHAP. XIII. 11—14. 
 CONCLUSION. 
 
 TEXT. 
 
 11 Finally, brethren, farewell; be perfect, be of good comfort, be 
 of one mind, live in peace; and the God of love and peace shall 
 be with you. 
 
 12 Greet one another with an holy kiss. 
 
 13 All the saints salute you. 
 
 14 The grace of our Lord Jesus Christ, and the love of God, and 
 the communion of the Holy Ghost, be with youall. Amen. 
 
 PARAPHRASE. 
 
 1] Finally, brethren, fareweli: bring yourselves into 
 one well-united, firm, unjarring: society*; be of 
 good comfort ; be of one mind ; live in peace, and 
 
 12 the God of love and peace shall be with you. Salute 
 
 13 one another with an holy kiss: All the saints salute 
 
 14 you. The grace of our Lord Jesus Christ, and the 
 love of God, and the communion of the Holy Ghost, 
 be with you all. Amen. 
 
 NOTE. 
 
 1) * The same, that he exhorts them to, in the beginning of the first epistle, 
 ch. i, yer, 10, 
 
A 
 
 PARAPHRASE 
 
 meee 
 NOTES 
 sock 
 EPISTLE OF ST. PAUL 
 
 ‘TO THE 
 
 ROMANS. 
 
eH Ws 
 
 e 
 
 ’ 
 
"Lea 7) 
 
 THE 
 EPISTLE OF ST. PAUL 
 
 TO THE 
 
 ROMANS ; 
 
 WRIT IN THE YEAR OF OUR LORD 57, OF NERO III. 
 
 SYNOPSIS. 
 
 BEFroreE we take into consideration the epistle to the 
 Romans in particular, it may not be amiss to premise, 
 that the miraculous birth, life, death, resurrection, and 
 ascension of our Lord Jesus Christ, were all events, that 
 came to pass within the confines of Judea; and that the 
 ancient writings of the jewish nation, allowed by the 
 christians to be of divine original, were appealed to, as 
 witnessing the truth of his mission and doctrine; whereby 
 it was manifest, that the jews were the depositaries of 
 the proofs of the christian religion. ‘This could not 
 choose but give the jews, who were owned to be the 
 people of God, even in the days of our Saviour, a great 
 authority among the convert gentiles, who knew no- 
 thing of the Messiah, they were to believe in, but what 
 they derived from that nation, out of which he and his 
 doctrine sprung. Nor did the jews fail to make use of 
 this advantage, several ways to the disturbance of the 
 gentiles, that embraced christianity. The jews, even 
 those of them that received the gospel, were for the 
 most part, so devoted to the law of Moses and their an- 
 cient rites, that they could by no means, bring them- 
 selves to think, that they were to be laid aside. They 
 were, every-where, stiff'and zealous for them, and con- 
 tended that they were necessary to be observed, even by 
 christians, by all that pretended to be the people of 
 God, and hoped to be accepted by him. This gave no 
 small trouble to the newly-converted gentiles, and was 
 
 fs 
 
274 SYNOPSIS. 
 
 a great prejudice to the gospel, and therefore we find it 
 complained of, in more places than one; vid. Acts xv. 
 1; 2Cor. xi. 3; Gal.ii. 4, and v. 1, 10,12; Phil. ii. 2; 
 Col. ii. 4, 8, 16; Tit. i. 10,11, 14, &c. This remark 
 may serve to give light, not only to this epistle to the 
 romans, but to several other of St. Paul’s epistles, 
 written to the churches of converted gentiles. 
 
 As to this epistle to the romans, the apostle’s princi- 
 pal aim in it seems to be, to persuade them to a steady 
 perseverance in the profession of christianity, by con- 
 vincing them, that God is the God of the gentiles, as 
 well as of the jews ; and that now, under the gospel, there 
 is no difference between jew and gentile. ‘This he does 
 several ways: 
 
 1. By showing, that, though the gentiles were very 
 sinful, yet the jews, who had the law, kept it not, and 
 so could not, upon account of their having the law 
 (which being broken aggravated their faults, and made 
 them as far from righteous, as the gentiles themselves) . 
 have a title to exclude the gentiles, from being the peo- 
 ple of God, under the gospel. 
 
 2. That Abraham was a father of all that believe, as 
 well uncircumcised, as circumcised; so that those, that 
 walk in the steps of the faith of Abraham, though un- 
 circumcised, are the seed, to which the promise is made, 
 and shall receive the blessing. 
 
 3. That it was the purpose of God, from the begin- 
 ning, to take the gentiles to be his people under the 
 Messias, in the place of the jews, who had been so, till 
 that time, but were then nationally rejected, because 
 they nationally rejected the Messias, whom he sent to 
 them to be their King and Deliverer, but was received 
 by but a very small number of them, which remnant was 
 received into the kingdom of Christ, and so continued to 
 be his people, with the converted gentiles, who all toge- 
 ther made now the church and people of God. 
 
 4, That the jewish nation had no reason to complain 
 of any unrighteousness in God, or hardship from him, in 
 their being cast off, for their unbelief, since they had 
 been warned of it, and they might find it threatened in 
 their ancient prophets. Besides, the raising or de- 
 
SYNOPSIS. 275 
 
 pressing of any nation is the prerogative of God’s sove- 
 reignty.. Preservation in the land, that God has given 
 them, being not the right of any one race of men, above 
 another. And God might, when he thought fit, reject 
 the nation of the jews, by the same sovereignty, whereby 
 he at first chose the posterity of Jacob to be his people, 
 passing by other nations, even such as descended from 
 Abraham and Isaac: but yet he tells them, that at last 
 they shall be restored again. 
 
 Besides the assurance he labours to give the romans, 
 that they are, by faith in Jesus Christ, the people of God, 
 without circumcision, or other observances of the jews, 
 whatever they may say, (which is the main drift of this 
 epistle,) it is farther remarkable, that this epistle being 
 writ to a church of gentiles, in the metropolis of the 
 roman empire, but not planted by St. Paul himself; he, 
 as apostle of the gentiles, out of care that they should 
 rightly understand the gospel, has woven into his dis- 
 course the chief doctrines of it, and given them a com- 
 prehensive view of God’s dealing with mankind, from 
 first to last, in reference to eternal life. The principal 
 heads whereof are these : 
 
 That, by Adam’s transgression, sin entered into the 
 world, and death by sin, and so death reigned over all 
 men, from Adam to Moses. 
 
 That, by Moses, God gave the children of Israel (who 
 were his people, i. e. owned him for their God, and kept 
 themselves free from the idolatry and revolt of the 
 heathen world) a law, which if they obeyed they should 
 have life thereby, i. e. attain to immortal life, which had 
 . been lost by Adam’s transgression. 
 
 That though this law, which was righteous, just, and 
 good, were ordained to life, yet, not being able to give 
 strength to perform what it could not but require, it 
 failed, by reason of the weakness of human nature, to 
 help men to life. So that, though the israelites had 
 statutes, which if a man did, he should live in them ; yet 
 they all transgressed, and attained not to righteousness 
 and life, by the deeds of the law. 
 
 That, therefore, there was no way to life left to those 
 under the law, but by the righteousness of faith in Jesus 
 
 T2 
 
276 SYNOPSIS. 
 
 Christ, by which faith alone they were that seed of 
 Abraham, to whom the blessing: was promised. 
 This was the state of the israelites. 
 
 As to the gentile world, he tells them, 
 
 That, though God made himself known to them, by 
 legible characters of his being and power, visible in the 
 works of the creation; yet they glorified him not, nor 
 were thankfulto him; they did not own nor worship the 
 one, only, true, invisible God, the creator of all things, 
 but revolted from him, to gods set up by themselves, in 
 their own vain imaginations, and worshipped stocks and 
 stones, the corruptible images of corruptible things. 
 
 That, they having thus cast off their allegiance to 
 him, their proper Lord, and revolted to other gods, God, 
 therefore cast them off, and gave them up to vile affec- 
 tions, and to the conduct of their own darkened hearts, 
 which led them into all sorts of vices. 
 
 That both jews and gentiles, being thus all under sin, 
 and coming short of the glory of God; God, by sending 
 his Son Jesus Christ, shows himself to be the God both 
 of the jews and gentiles ; since he justifieth the circum- 
 cision by faith, and the uncircumcision through faith, so. 
 that all, that. believe, are freely justified by his grace. 
 
 That though justification unto eternal life be only by 
 grace, through faith in Jesus Christ; yet we are, to the 
 utmost of our power, sincerely to endeavour after righte- 
 ousness, and from our hearts obey the precepts of the 
 gospel, whereby we become the servants of God ; for his 
 servants we are whom we obey, whether of sin unto 
 death, or obedience unto righteousness. 
 
 These are but some of the more general and compre- 
 hensive heads of the christian doctrine, to be found in 
 this epistle. The design of a synopsis will not permit 
 me to descend more minutely to particulars. But 
 this let me say, that he, that would have an enlarged 
 view of true christianity, will do well to study this 
 epistle. 
 
 Several exhortations, suited to the state that the 
 christians of Rome were then in, make up the latter 
 part of the epistle. 
 
CHAP. I. ROMANS. 277 
 
 This epistle was writ from’Corinth, the year of our 
 Lord, according to the common account, 57, the 
 third year of Nero, a little after the second epistle 
 to the corinthians. 
 
 SECT. I. 
 CHAP. J. 1—15. 
 CONTENTS. 
 INTRODUCTION, 
 
 With his profession of a desire to see them. 
 
 TEXT. 
 1 Paut, a servant of Jesus Christ, called to be an apostle, sepa- 
 rated unto the gospel of God, 
 
 2 (Which he had promised afore, by his prophets, in the holy 
 scriptures) 
 
 3 Concerning hisson Jesus Christ our Lord, (which was made of 
 the seed of David, according to the flesh; 
 
 4 And declared to be the son of God with power, according to the 
 spirit of holiness, by the resurrection from the dead: 
 
 PARAPHRASE. 
 
 1 PauL, a servant of Jesus Christ, called * to be an 
 apostle, separated + to the preaching of the gospel of 
 2 God (Which he had heretofore promised, by his pro- 
 3 phets, in the holy scriptures) Concerning his son 
 Jesus Christ our Lord, (who according to the flesh, 
 i.e. as to the body, which he took in the womb of 
 the blessed virgin, his mother, was of the posterity 
 4 and lineage of David; According to the spirit of 
 
 NOTES. 
 1 * ** Called.” The manner of his being called, see Acts ix. 1—22. 
 + Separated, vid. Acts xiii. 2. 
 3 { “ Of David,” and so would have been registered of the house and lineage 
 
 of David, as both his mother and reputed father were, if there had been another 
 tax in his days, Vid, Luke ii. 4, Matt. xiii, 55. 
 
278 ROMANS. CHAP. T 
 
 TEXT. 
 
 5 By whom we have received grace and apostleship, for obedience 
 to the faith among all nations for his name ; 
 
 6 Among whom are ye also the called of Jesus Christ.) 
 
 7 Toall that be in Rome, beloved of God, called to be saints : 
 grace to you, and peace from God our Father, and the Lord 
 Jesus Christ. 
 
 8 First, I thank my God, through Jesus Christ, for you all, that your 
 faith is spoken of, throughout the whole world. 
 
 PARAPHRASE. 
 
 holiness *, i. e. as to that more pure and spiritual part, . 
 which in him over-ruled all, and kept even his frail 
 flesh holy and spotless from the least taint of sin f, 
 and was of another extraction, with most mighty 
 power { declared § to be the son of God, by his re- 
 5 surrection from the dead; By whom I have received 
 favour, and the office of an apostle, for the bringing 
 of the gentiles, every where, to the obedience of faith, 
 6 which I preach in his name; Of which number ||, 
 i. e. gentiles, that I am sent to preach to, are ye who 
 7 are already called 4, and become christians.) To all 
 the beloved of God “[, and called to be saints, who 
 are in Rome, favour and peace be to you from God 
 8 our Father, and the Lord Jesus Christ. In the first 
 
 NOTES. 
 
 4 * “ According to the spirit of holiness,” is here manifestly opposed to, 
 “ according to the flesh,” in the foregoing verse, and so must mean that more 
 pure and spiritual part in him, which, by divine extraction, he had immediately 
 from God: unless this be so understood, the antithesis is lost. 
 
 + See paraphrase, chap. viii. 3. 
 
 t Ey duvéne:, with pewer; he that will read in the original what St. Paul 
 says, Eph. i. 19, 20, of the power, which God exerted, in raising Christ from 
 the dead, will hardly avoid thinking that he there sees St. Paul labouring for 
 words to express the greatness of it. 
 
 § ** Declared”’ does not exactly answer the word in the original, nor is it, 
 perhaps, easy to find a word in English, that perfectly answers dpiaGévros, in the 
 sense the apostle uses it here ; dpfferv signifies properly to bound, terminate, or 
 circumscribe; by which termination the figure of things sensible is made, and 
 they are known to be of this, er that race, and are distinguished from others. 
 Thus St. Paul takes Christ’s resurrection from the dead, and his entering into 
 immortality, to be the most eminent and characteristical mark, whereby Christ 
 is certainly known, and as it were determined to be the Son of God. 
 
 5 || To take the thread of St, Paul’s words here right, all from the word 
 Lerd, in the middle of ver, 3, to the beginning of this 7th, must be read as a 
 parenthesis. 
 
 6and7 @ “ Called of Jesus Christ ; called to be saints; beloved of God ; ” 
 are but different expressions fer professors of christianity. 
 
CHAP. 1, ROMANS. 279 
 
 TEXT. 
 
 9 For God is my witness, whom I serve with my spirit, in the 
 gospel ‘of his Son, that without ceasing I make mention of you 
 always in my prayers; 4 
 
 10 Making request (if by any means, now at length, I might have a 
 prosperous journey, by the will of God) to come unto you. — 
 
 11 For I long to see you, that I may impart unto you some spiritual 
 gift, to the end you may be established ; 
 
 12 That is, that I may be comforted together with you, by the mu- 
 tual faith both of you and me. 
 
 PARAPHRASE. 
 
 place, I thank my God, through Jesus Christ for you 
 
 all, that your faith is spoken of throughout the whole 
 
 9 world. For God is my witness, whom I serve with 
 the whole bent of my mind, in preaching the gospel 
 
 of his son, that without ceasing I constantly make 
 
 10 mention of you in my prayers. Requesting (if it be 
 God’s will, that I may now at length, if possible, 
 
 11 have a good opportunity) to come unto you. For I 
 long to see you, that I may communicate to you 
 some spiritual gift *, for your establishment + in the 
 
 12 faith; Thatis{, that, when I am among you, I may 
 be comforted together with you, both with your 
 
 NOTES. 
 
 11 * “ Spiritual gift.’ If any one desire to know more particularly the spi- 
 itual gifts, he may read | Cor. xii. 
 
 + “ Establishment.” The jews were the worshippers of the trae God, and 
 had been, for many ages, his people; this could not be denied by the christians. 
 Whereupon they were very apt to persuade the convert gentiles, that the 
 Messias was promised, and sent, to the jewish nation alone, and that the gen- 
 tiles could claim, or have no benefit by him ; or, if they were to receive any 
 benefit by the Messias, they were yet bound to ebserve the law of Moses, which 
 was the way of worship, which God had prescribed to his people. This, in 
 several places, very much shook the gentile converts. St. Paul makes it (as we 
 have already observed,) his business, in this epistle, to prove, that the Messias 
 was intended for the gentiles, as much as for the jews; and that to make any 
 one partaker of the benefits and privileges of the gospel, there was nothing 
 more required, but to believe and obey it: and accordingly, here in the 
 entrance of the epistle, he wishes to come to Rome, that, by imparting some 
 miraculous gifts of the Holy Ghost to them, they might be established in the 
 true notion of christianity, against all attempts of the jews, who would either 
 exclude them from the privileges of it, or bring them under the law of Moses. 
 So, where St. Paul expresses his care, that the colossians shoald be established 
 in the faith, Col. ii. 7, it is visible, by the context, that what he opposed was 
 judaism. 
 
 12 ¢ “ That is.” St. Paul, in the former verse, had said that he desired to 
 come amongst them, to establish them; in these words, “ that is,” he explains, 
 
280 ROMANS. CHAP, I. 
 
 TEXT. 
 
 13 Now I would not have you ignorant, brethren, that oftentimes 
 I purposed to come unto you (but was let hitherto) that I might 
 have some fruit among you also, even as among other gentiles. 
 
 14 I am debtor both to the greeks and to the barbarians, both to 
 the wise and to the unwise. 
 
 15 So, as much as in me is, I am ready to preach the gospel to you 
 that are at Rome also. 
 
 PARAPHRASE. 
 
 13 faith and my own. This I think fit you should 
 know, brethren, that I often purposed to come unto 
 you, that I may have some fruit of my ministry, 
 
 14 among you also, even as among other gentiles. I 
 owe, what service I can do, to the gentiles of all 
 kinds, whether greeks or barbarians, to both the 
 more knowing and civilized, and the uncultivated 
 
 15 and ignorant: So that, as much as in me lies, I am 
 ready to preach the gospel to you also, who are at 
 Rome. 
 
 NOTE. 
 
 or, as it were, recals what he had said, that he might not seem to think them 
 not sufficiently instructed, or established in the faith, and therefore turns the 
 end of his coming to them, to their mutual rejoicing in one another's faith, 
 when he and they came to see and know one another. 
 
 SECT. II. 
 CHAP. I. 16.—_II. 29. 
 
 CONTENTS. 
 
 St, PauL, in this section, shows, that the jews ex- 
 clude themselves from being the people of God, under 
 the gospel, by the same reason that they would have 
 the gentiles excluded. 
 
 It cannot be sufficiently admired how skilfully, to 
 avoid offending those of his own nation, St. Paul here 
 enters into an argument, so unpleasing to the jews, as 
 this of persuading them, that the gentiles had as good 
 a title to be taken in, to be the people of God, under 
 the Messias, as they themselves, which is the main de- 
 sign of this epistle. 
 
CHAP. I. ROMANS. 281 
 
 In this latter part of the first chapter, he gives a de- 
 scription of the gentile world in very black colours, but 
 very adroitly interweaves such an apology for them, in 
 respect of the jews, as was sufficient to beat that as- 
 suming nation out of all their pretences to a right to 
 continue to be alone the people of God, with an ex- 
 clusion of the gentiles. This may be seen, if one care- 
 fully attends to the particulars, that he mentions, re- 
 lating to the jews and gentiles ; and observes how, what 
 he says of the jews, in the second chapter, answers to 
 what he had charged on the gentiles, in the first. For 
 there is a secret comparison of them, one with another, 
 runs through these two chapters, which, as soon as it 
 comes to be minded, gives such a light and lustre to 
 St. Paul’s discourse, that one cannot but admire the 
 skilful turn of it: and look on it as the most soft, the 
 most beautiful, and most pressing argumentation, that 
 one shall any where meet with, altogether: since it 
 leaves the jews nothing to say for themselves, why they 
 should have the privilege continued to them, under the 
 gospel, of being alone the people of God. All the 
 things they stood upon, and boasted in, giving them no 
 preference, in this respect, to the gentiles; nor any 
 ground to judge them to be incapable, or unworthy to 
 be their fellow-subjects, in the kingdom of the Messias. 
 This is what he says, speaking of them nationally. But 
 as to every one’s personal concerns in a future state, he 
 assures them, both jews and gentiles, that the unrighteous 
 of both nations, whether admitted, or not, into the 
 visible communion of the people of God, are liable to 
 condemnation. ‘Those, who have sinned without law, 
 shall perish without law; and those, who have sinned 
 in the law, shall be judged, i.e. condemned by the law. 
 
 Perhaps some readers will not think it superfluous, if 
 I give a short draught of St. Paul’s management of 
 himself here for allaying the sourness of the jews, against 
 the gentiles, and their offence at the gospel, for allowing 
 any of them place among the people of God, under the 
 Messias. 
 
 After he had declared that the gospel is the power of 
 God unto salvation, to those who:believe ; to the jew 
 first, and also to the gentile; and that the way of this 
 
282 ROMANS. CHAP, I. 
 
 salvation is revealed to be, by the righteousness of God, 
 which is by faith; he tells them, that the wrath of God 
 is also now revealed against all atheism, polytheism, 
 idolatry, and vice whatsoever, of men holding the truth 
 in unrighteousness, because they might come to the 
 knowledge of the true God, by the visible works of the 
 creation; so that the gentiles were without excuse, for 
 turning from the true God to idolatry, and the worship 
 of false gods, whereby their hearts were darkened ; so 
 that they were without God in the world. Wherefore, 
 God gave them up to vile affections, and all manner of 
 vices, in which state, though, by the light of nature, they 
 know what was right, yet understanding not that such 
 things were worthy of death, they not only do them 
 themselves, but abstaining from censure, live fairly and 
 in fellowship with those that do them. Whereupon he 
 tells the jews, that they are more inexcusable than the 
 heathen, in that they judge, abhor, and have in aversion, 
 the gentiles, for what they themselves do with greater 
 provocation. ‘Their censure and judgment in the case 
 is unjust and wrong: but the judgment of Ged is always 
 right and just, which will certainly overtake those who 
 judge others, for the same things they do themselves ; 
 and do not consider, that God’s forbearance to them 
 ought to bring them to repentance. For God will ren- 
 der to every one according to his deeds; to those that ° 
 in meekness and patience continue in well-doing, ever- 
 lasting life; but to those who are censorious, proud and 
 contentious, and will not obey the gospel, condemna- 
 tion and wrath, at the day of judgment, whether they 
 be jews or gentiles: for God puts no difference between 
 them. ‘Thou, that art a jew, boastest that God is thy 
 God; that he has enlightened thee by theflaw that he 
 himself gave thee from heaven, and hath, by that im- 
 mediate revelation, taught thee what things are excel- 
 lent and tend to life, and what are evil and have death 
 annexed to them. If, therefore, thou transgressest, dost 
 not thou more dishonour God and provoke him, than a 
 poor heathen, that knows not God, nor that the things 
 he doth, deserve death, which is their reward? Shall 
 not he, if, by the light of nature, he do what is con- 
 ormable to the revealed law of God, judge thee, who 
 
CHAP. I. ROMANS. 983. 
 
 hast received that law from God, by revelation, and 
 breakest it? Shail not this, rather than circumcision, 
 make him an israelite? For he is not a jew, i.e. one of 
 God’s people, who is one outwardly, by circumcision of 
 the flesh; but he that is one inwardly, by the circum. 
 cision of the heart. 
 
 TEXT. 
 
 16 For Iam 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. 
 
 PARAPHRASE. 
 
 16 For I am not ashamed to preach the gospel of 
 Christ, even at Rome itself, that mistress of the 
 world: for, whatever it may be thought of there *, 
 by that vain and haughty people, it is that, wherein 
 God exerts himself, and shows his power , for the 
 salvation of those who believe, of the jews in the 
 
 17 first place t, and also of the gentiles. For therein 
 is the righteousness }, which is of the free grace of 
 God, through Jesus Christ, revealed to be wholly 
 by faith ||, as it is written, The just shall live by 
 
 NOTES. 
 
 16 * Vid. ver. 22, and 1 Cor. i. 21. 
 
 + Vid. Eph. i. 19. 
 
 {t “ First.” The jews had the first offers of the gospel, and were always 
 considered as those, who were first regarded init. Vid. Luke xxiv. 47, Matt. 
 x. 6, and xv. 24, Acts xiii. 46, and xviii. 2. 
 
 17 § Asxouocdyn @c%, ‘* the righteousness of God,” called so, because it is 
 a righteousness of his contrivance and his bestowing. It is God that justifieth, 
 chap. iii. 21—24, 26, 30, and viii. 33. Of which St. Paul speaks thus, Phil. 
 iii. 9, ‘© Not having mine own righteousness, wkich is of the law, but that 
 ‘« which is through the faith of Christ, the righteousness which is of God by 
 “« faith.” “ 
 
 || ‘* From faith to faith.” The design of St. Paul here, being to show, that 
 neither jews nor gentiles could, by works, attain to righteousness, i,e. such a 
 perfect and complete obedience, whereby they could be justified, which he 
 calls, ** their own righteousness,” ch, x.3. He here tells them, that in the 
 gospel the righteousness of God, i. e. the righteousness, of which he is the 
 author, and which he accepts, in the way of his own appointment, is revealed 
 from faith to faith, i.e. to be all through, from one end to the other, founded 
 in faith. If this be not the sense of this phrase here, it will be hard to make 
 the following words, as it is written, The just shall live by faith, cohere: but 
 thus they have an easy and natural connexion, viz. whoever are justified either 
 before, without, or under the law of Moses, or under the gospel, are justified, 
 
284 ROMANS. CHAP, I.) 
 
 TEXT. 
 
 18 For the wrath of God is revealed from heaven, against all un- 
 godliness, and unrighteousness of men, who hold the truth in 
 unrighteousness. 
 
 19 Because that, which may be known of God, is manifest in them; 
 for God hath showed it 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, 
 
 PARAPHRASE. 
 
 18 faith. And itis no more than need, that the gos- 
 pel, wherein the righteousness of God, by faith in 
 Jesus Christ, is revealed, should be preached to you 
 gentiles, since the wrath of God is now revealed * 
 from heaven, by Jesus Christ, against all ungodli- 
 ness + and unrighteousness of men {, who live not 
 
 19 up to the light that God has given them}. Be- 
 cause God, in a clear manifestation of himself 
 amongst them, has laid before them, ever since the 
 
 _ creation of the world, his divine nature and eter- 
 
 20 nal power; So that what is to be known, of his in- 
 
 NOTES. 
 
 not by works, but by faith alone. Vid. Gal. iii. 11, which clears this inter- 
 pretation. The same figure of speaking St. Paul uses, in other places, to the 
 same purpose; ch. vi. 19, ‘* Servants to iniquity unto iniquity;” i.e, wholly 
 to iniquity; 2 Cor. iii. 18, “ From glory to glory,” i.e. wholly glorious. 
 
 18 * ** Now revealed.” Vid. Acts xvii. 30,31, ‘* God now commandeth 
 “ all men, every where, to repent, because he hath appointed a day, in which 
 ** he will judge the world in righteousness, by the man whom he hath or- 
 ‘¢ dained.” These words of St. Paul to the athenians, give light to these here 
 to the romans. A life again after death, and a day of judgment, wherein men 
 should be all brought to receive sentence, according to what they had done, and 
 be punished for their misdeeds, was what was before unknown, and was brought 
 to light, by the revelation of the gospel from heaven, 2 Tim. i. 10, Matt. xiii. 
 AO, &c. Luke xiii. 27, and, Rom. ii, 5, he calls the day of judgment the day of 
 wrath, consonant to his saying here, the wrath of God is revealed. 
 
 + ’Acé6eiav, ** ungodliness,” seems to comprehend the atheisia, polytheism, 
 and idolatry of the heathen world, as a:x/av, ‘* unrightecusness,” their other 
 miscarriages and vicious lives, according to which, they are distinctly threatened 
 by St. Paul, in the following verses. The same appropriation of these words, 
 I think, may be observed in other parts of this epistle. 
 
 ~ ‘* OF men,” i.e. of all men, or as in the xviith of Acts, before cited, 
 * all men, every where,” i. e. all men of all nations : before it was only to the 
 children of Israel, that obedience and transgression were declared and proposed, 
 as terms of life and death. 
 
 § “* Who hold the truth in unrighteousness, i.e. who are not wholly without 
 the truth, but yet do not follow what they have of it, but live contrary to 
 that truth they do know, or neglect to know what they might. This is evident 
 from the next words, and for the same reason of God’s wrath, given, chap. ii, 8, 
 in these words, ‘* who do not obey the truth, but obey unrighteousness,” 
 
CHAP. TI. ROMANS. 285. 
 TEXT. 
 
 even his eternal power and godhead ; so that they are without 
 excuse. 
 
 21 Because that, when they knew God, they glorified him not as 
 God, neither were thankful, but became vain in their imagina- 
 tions, 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. 
 
 PARAPHRASE. 
 
 visible being, might be clearly discovered and un- 
 derstood, from the visible beauty, order, and opera- 
 tions, observable in the constitution and parts of the 
 universe, by all those, that would cast their regards, 
 and apply their minds * that way: imsomuch that 
 21 they are utterly without excuse: For that, when the 
 Deity was so plainly discovered to them, yet they 
 glorified him not, as was suitable to the excellency 
 of his divine nature: nor did they, with due thank- 
 fulness, acknowledge him as the author of their 
 being, and the giver of all the good they enjoyed : 
 but, following the vain fancies of their own vain + 
 minds, set up to themselves fictitious no-gods, and 
 22 their foolish understandings were darkened. As- 
 suming to themselves the opinion and name { of 
 23 being wise, they becaine fools; And, quitting the 
 incomprehensible majesty and glory of the eternal, 
 
 NOTES. 
 
 20,* St. Paul says, vodueve xadopiror, if they are minded they are seen: the 
 invisible things of God lie within the reach and discovery of men’s reason and 
 understandings, but yet they must exercise their facultiesand employ theirminds 
 about them. ; 
 
 21 tEpolow you ev teig cadoyscpors adtwy, ‘* became vain in their imagina- 
 ** tions,” or reasenings. What it is to become vain in the scripture lan- 
 guage, one inay see in these words, ‘* and they followed vanity, and became 
 * vain, and went after the heathen, and made to themselves molten images, and 
 ‘© worshipped all the host of heaven, and served Baal,” 2 Kings xvii. 15, 16. 
 And accordingly the forsaking of idolatry, and the worship of false gods, is 
 called by St, Paul, ‘* turning from vanity to the living God,” Acts xiv. 15. 
 
 22 ¢ ddoxovres elvar coGol, ‘* professing themselves to be wise;” though the 
 nations of the heathen generally thought themselves wise, in the religion they 
 embraced ; yet the apostle here, having all along in this and the following 
 chapters used greeks for gentiles, he may be thought to have an eye to the 
 greeks, among whom the men of study and enquiry had assumed to themselves 
 the name of co¢ol, wise. 
 
286 ROMANS. CHAP. I, 
 
 ‘TEXT. 
 
 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 lye, and worshipped and 
 
 seryed the creature more than the Creator, who is blessed for 
 ever. Amen. : 
 
 26 For this cause God gave them up unto vile affections: for eve 
 
 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 wo- 
 man, burned in their lust, one toward another, men with men, 
 working that which is unseemly, and receiving in themselves 
 that recompence of their errour, which was meet. 
 
 PARAPHRASE. 
 
 incorruptible Deity, set up to themselves the images 
 of corruptible men, birds, beasts, and insects, as fit 
 24 objects of their adoration and worship. Where- 
 fore, they having forsaken God, he also left them to 
 the lusts of their own hearts, and that uncleanness 
 their darkened hearts led them into, to dishonour 
 25 their bodies among themselves: Who so much de- 
 based themselves, as to change the true God, who 
 made them, for a lye * of their own making, wor- 
 shipping and serving the creature, and things even of 
 a lower rank than themselves, more than the Creator, 
 who is God over all, blessed for evermore, Amen. 
 26 (For this cause God gave them up to shameful and 
 - infamous lusts and passions, for even their women 
 did change their natural use, into that which is 
 27 against nature: And likewise, their men, leaving 
 also the natural use of the women, burned in their 
 lusts one towards another, men with men practising 
 that which is shameful, and receiving in themselves 
 a fit reward of their errour, i. e. idolatry T.) 
 
 NOTES. 
 
 25 * The false and fictitious gods of the heathen are very fitly called, in the 
 scripture, ‘ lyes,” Amos ii. 4, Jer. xvi. 19, 20. 
 
 27 +‘ Errour,” so idolatry is called, 2 Pet. ii. 18. As they, against the 
 light of nature, debased and dishonoured God, by their idolatry, it wasa just 
 and fit recompence they received, in being left to debase and dishonour them- 
 selves by unnatural lusts. 
 
CHAP, I. ROMANS. 284 
 
 ‘TEXT. 
 
 98 And, even as they did not like to retain God in their 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, de- 
 ceit, malignity, whisperers, 
 
 30 Backbiters, haters of God, despiteful, proud, boasters, inventors 
 of evil things, disobedient to parents, 
 
 PARAPHRASE. 
 
 28 And*, as they did not search out } God, whom they 
 had in the world, so as to have him with a due ac- 
 knowledgment { of him, God gave them up to an 
 unsearching and unjudicious 4 mind, to do things 
 
 29 incongruous, and not meet|| to be done; Being 
 filled with all manner of iniquity, fornication, wick- 
 edness, covetousness, malice, full of envy, contention, 
 
 30 deceit, malignity even to murder, Backbiters, haters 
 of God, insulters of men, proud, boasters, inventors 
 of new arts of debauchery, disobedient to parents, 
 
 NOTES. 
 
 28% “ And.” This copulative joins this verse to the 25th, so that the apos- 
 tle will be better understood, if all between be looked onas a parenthesis, this 
 being a continuation of what he was there saying, or rather a repetition of it 
 in short, which led him into the thread of his discourse. 
 
 T ’Oux Box/uecov, ** did not like,” rather did not try, or search; for the 
 Greek word signifies to search, and find out by searching; so St. Paul often 
 uses it, chap. ii. 18, and xii. 2, compared, and xiv. 22, Eph, v, 10. 
 
 t Ey exiyicer, with acknowledgment. ‘That the gentiles were not wholly 
 without the knowledge of God in the world, St. Paul tells us, in this very 
 chapter, but they did not ackuowledge him, as they ought, ver.21. They had 
 God clyov Octy, but dx Boxfuacay eye aurdy ey imsywioes, did not so improve that 
 knowledge, as to acknowledge, or honourhimas they ought. This verse seems, 
 in other words, to express the same that is said, ver. 21, 
 
 § Els a3dxsnov dv, ** to a reprobate mind,” rather to an unsearching mind, in 
 the sense of St. Paul, who often uses compounds and derivatives in the sense, 
 wherein, a little before, he used the primitive words, though a little varying 
 from the precise Greek idiom: an example whereof we haye, in this very word 
 b3¢xspo¢, 2 Cor, xiii. where having, ver. 3, used Soxsu7for a proof of his mission 
 by supernatural gifts, he uses d8¢xsuos for one that was destitute of such proofs. 
 So here he tells the romans, that, the gentiles not exercising their minds to search 
 out the truth, and form their judgments right, God left them to an unsearching, 
 unjudicious mind. 
 
 Non explorantibus permisit mentem non exploratricem. 
 || A discourse like this of St, Paul here, wherein idolatry is made the cause 
 
 of the enormous crimes and profligate lives, men run into, may be read, Wisdom, 
 xiv. 11, &e, 
 
288 ROMANS. CHAP. I. 
 
 TEXT. 
 
 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. 
 
 PARAPHRASE. 
 
 31 Without understanding, covenant-breakers, without 
 32 natural affection, implacable, unmerciful: Who, 
 though they acknowledge the rule of right* prescribed 
 them by God, and discovered by the light of nature, 
 did not yet understand} that those, who did such 
 things, were worthy of death, do { not only do them 
 themselves, but live welltogether, without any mark of 
 
 NOTES. 
 
 32 * Ti dixolwpa Tod eed, ** the judgment of God;” might it not be trans« 
 lated, the rectitude of God, i. e. that rule of rectitude which God had given to 
 _mankind, in giving them reason? as that righteousness, which God requires, 
 for salvation, in the gospel, is called ‘‘ the righteousness of God,” ver. 17. 
 Rectitude, in the translation, being used in this appropriated sense, as Siaalwua 
 is in the original. Vid. note, chap. ii. 26. 
 
 + Ovx ivéncovér: did not understand that they who commit, &c. This read-~ 
 ing is justified by the Clermont, and another ancient ms, as well as by that, 
 which the old Latin version followed, as well as Clement, Isidore, and Occu- 
 menius? and will, probably, be thought the more genuine by those who can 
 hardly suppose that St. Paul should affirm, that the gentile world did know, 
 that he, who offended against any of the directions of this natural rule of recti- 
 tude, taught, or discoverable by the light of reason, was worthy of death, 
 especially if we remember what he says, chap. v. 13, ‘* That sin is not im- 
 ‘+ puted when there is no positive law,” and chap. vii. 9, ‘¢ I was alive with- 
 ‘© out the law, once: ” both which places signifying, that men did not know 
 death to be the wages of sin, in general, but by the declaration of a positive 
 law. 
 
 $ Suvevdexodcr rels wpazoess, “ have pleasure in those that do them.” He that 
 considers, that the design of the apostle here, manifest in the immediately 
 following words, is to combat the animosity of the jews against the gentiles ; 
 and that there could not be a more effectual way to shime them into a more 
 modest and mild temper, than by showing them that the gentiles, in all the 
 darkness that blinded them, and the extravagancies they ran into, were never 
 guilty of such an absurdity as this, to censure and separate from others, and 
 show an implacable aversion to them, for what they themselves were equally 
 guilty of. He, I say, that considers this, will be easily persuaded to understand 
 owevdoxac: here as I do, fora complacency, that avoided censuring or breaking 
 with them, who were in the same state and course of life with themselves, that 
 did nothing amiss, but what they themselves were equally guilty of. There can 
 be nothing clearer than that cuvev3oxtc1, have pleasure, in this verse, is opposed 
 to xplvess, judgest, in the next verse, without which I do not see how it is possi- 
 ble to make out the inference, which the apostle draws here, 
 
CHAP, II. ROMANS. 289 
 
 TEXT. 
 
 Il. 1 Therefore thou art inexcusable, O man, whosoever thou art 
 that judgest : for wherein thou judgest another, thou condemnest 
 thyself ; for thou, that judgest, dost the same thing. 
 
 PARAPHRASE. 
 
 disesteem, or censure, with them that do them. 
 II. 1 Therefore *,thouart inexcusable, O man, whosoever 
 thou art}, that judgest t or censurest another: for 
 wherein thou judgest another, thou condemnest thy- 
 
 NOTES. 
 
 1 * “ Therefore.” This is a term of illatiou, and shows the consequence 
 here, drawn from the foregoing words. Therefore the jew is inexcusable in 
 Judging, because the gentiles, with all the darkness that was on their minds, 
 was never guilty of such a folly, as to judge those, who were no more faulty 
 than themselves, For the better understanding of this place, it may not, per- 
 haps, be amiss to set the whole argumentation of the apostle here in its due 
 light: it stands thus: “ the gentiles acknowledged the rectitude of the law of 
 ** nature, but know not that those, who break any of its rules, incurred death, 
 “« by their transgression: but, as much in the dark as they were, they are not 
 “ guilty of any such absurdity, as to condemn others, or refuse communication 
 with them, as unworthy of their society, who are no worse than themselves, 
 nor do any thing, but what they themselves do equally with them, but live 
 in complacency, on fair terms, with them, without censure or separation, 
 thinking as well of their condition as of their own: therefere, if the blinded 
 heathen do so, thou, O jew, art inexcusable, who having the light of the 
 revealed law of God, andl knowing by it, that the breaches of the Jaw merit 
 death, dost judge others to perdition, and shut them out from salvation, for 
 that, which thou thyself art equally guilty of, viz. disobedience to the law. 
 Thou, a poor, ignorant, conceited, fallible man, sittest in judgment upon 
 others, and committest the same things thou condemnest them for: but. this 
 thou mayst be sure, that the judgment and condemnation of God is right and 
 firm, and will certainly be executed upon these whe do such things, For 
 thou, who adjudgest the heathen to condemnation, for the same things which 
 thou dost thyself, canst thou imagine that thou thyself shalt escape the same 
 judgment of God?) God, whatever thou mayst think, is no respecter of per- 
 sons: both jews as well as gentiles, that are perversely contentious against 
 others, and do not themselves obey the gospel, shall meet with wrath and in- 
 dignation from God; and geutiles, as well as jews, whom the goodness and 
 forbearance of God bringeth te repentance, and an humble, submissive 
 acceptance of the gospel), shall find acceptance with God, and eternal life, in 
 the kingdom ef the Messias ; from which, if thou art contentious to shut out 
 the gentiles, thou manifestly shattest out thyself.” 
 
 + «Oman, whosoever thou art.” It is plain from ver. 17, and 27, and the 
 
 whole tenour of this chapter, that St. Paul, by these words, means the jews 5 
 but there are two visible reasons, why he speaks in these terms: Ist, he makes 
 his conclusion general, as having the more force, but less eflence, than if he 
 had bluntly named the jews, whom he is very careful, in all this epistle, to 
 treat in the softest manner imaginable. 2dly, He uses the term, man, empha- 
 cally, in opposition to God, in the next verse. 
 
 ¢ ‘* Judgest.” There will need nothing to be said to those, who read _ this 
 epistle with the least attention, to prove, that the judving, which St. Paul here 
 
 U 
 
290: ROMANS. CHAP. IT. 
 
 TEXT. 
 
 2 But we are sure that the judgment of God is according to truth, 
 _ against them which commit such things. 
 
 8 And thinkest thou this, O man, that judgest them which do such 
 things, and dost the same, that thou shalt escape the judgment of 
 God? 
 
 4 Or despisest thou the riches of his goodness, and forbearance, and 
 long-suffering ; not knowing that the goodness of God leadeth 
 thee to repentance? 
 
 5 But, after thy hardness and impenitent heart, treasurest up unto 
 thyself wrath, against the day of wrath, and revelation of the righ- 
 teous judgment of God ; 
 
 PARAPHRASE. 
 
 self: for thou, that judgest, art alike guilty, in doing 
 2 the same things. But this we are sure of, that the 
 judgment, that God passes upon any offenders, is ac- 
 3 cording to * truth, right and just. Canst thou, who 
 dost those things which thou condemnest in another, 
 think that thou shalt escape the condemning sentence 
 4 of God? Orslightest thou the riches of his goodness, 
 forbearance, and long-suffering, not knowing, nor con- 
 sidering, that the goodness of God ought to lead thee 
 5 to repentance ? But layest up to thyself wrath and 
 
 NOTES. 
 
 speaks of, was, that aversion, which the jews generally had to the gentiles; so 
 that the unconverted jews could not bear with the thoughts of a Messias, that 
 admitted the heathen, equally with them, into his kingdom; nor could the 
 converted jews be brought to admit them into their communion, as the people 
 of God, now equally with themselves: so that they generally, both one and 
 the other, judged them unworthy the favour of God, and out of a capacity to 
 become his people, any other way, but by circumcision and an observance of 
 the ritual parts of the law, the inexcusableness and absurdity whereof St. Paul 
 shows in this chapter. 
 
 2 * “ According to truth,” doth, I suppose, signify not barely a true judg- 
 ment, which will stand in opposition to an erroneous, and that will not take 
 effect, but something more, i. e. according to the truth of his predictions and 
 threats. Asif he had said, ** But if God in judgment cast off the jews, from 
 “« being any longer his people, we Know this to be according to his truth, who 
 « hath forewarned them of it. Ye jews judge the gentiles not to be received 
 “ into the people of God, and refuse them admittance into the kingdom of 
 “* the Messias, though you break the law, as well as they ; you judge as pre- 
 «« judiced, passionate men, But the judgment of God against you will stand 
 “firm.” The reason why he does it so covertly, may be that, which I have 
 before mentioned, his great care not to shock the jews, especially here in the 
 beginning, till he had got fast hold upon them. And hence possibly it is, that 
 he calls obeying the gospel, obeying the truth, ver. 8, and uses other the like 
 soft expressions in this chapter. 
 
CHAP, II. ROMANS. 991 
 
 TEXT. 
 
 6 Who will render to every man according to his deeds: 
 
 7 To them who by patient continuance in well-doing, seek for 
 glory, and honour, and immortality ; eternal life: 
 
 8 But unto them that are contentious, and do not obey the truth, 
 but obey unrighteousness ; indignation and wrath ; 
 
 9 Tribulation and anguish, upon every soul of man that doth evil, 
 of the jew first, and also of the gentile. 
 
 10 But glory, honour, and peace, to every man that worketh good, 
 
 to the jew first, and also to the gentile. 
 
 PARAPHRASE. " 
 
 punishment, which thou wilt meet with, at the day 
 of judgment, and that just retribution, which shall 
 be awarded thee by God, in proportion to thy 1m- 
 
 6 penitency, and the hardness of thy heart; Who will 
 retribute to every one according to his works, viz. 
 7, Eternal life to all those who by patience * and gen- 
 tleness in well-doing seek glory and honour, and a 
 
 8 state of immortality: But to them who are con- 
 tentious* and forward, and will not obey the 
 truth +, but subject themselves to unrighteousness ; 
 
 9 indignation and wrath; Tribulation and anguish 
 shall be poured out upon every soul of man that 
 worketh evil, of the jew first t, and also of the gen- 
 10 tile. But glory, honour, and peace, shall be bestowed 
 on every man, that worketh good, on the jew first |, 
 
 NOTES. 
 
 7 * Patience, in this verse, is opposed to contentious? in the next, and seems 
 principaliy to regard the jews, who had no patience for any consideration of the 
 gentiles, but with a strange peevishness and contention, opposed the freedom 
 of the gospel, in admitting the believing gentiles to the franchises of the king- 
 dom of the Messias, upon equal terms with theinselyes. 
 
 8 + Though by * truth.” the gospel be here meant, yet I doubt not but 
 St, Paul used the term, truth, with an eye fo the jews, who though some few 
 of them received the gospel, yet even a great part of those few joined with the 
 rest of their nation, in opposing this great truth of the gospel, that under the 
 Messias, the gentiles, who believed, were the people of God, as well as the jews, 
 
 , and as such were to be received by them. 
 
 9,10 { “ The jew first, and also the gentile.” We see, by these two verses, 
 and chap. i. 16, that St. Paul carefully lays it down, that there was now, under 
 the gospel, no other national distinction between the jews and the gentiles, but 
 only a priority in the offer of the gospel, and in the design of rewards and pu- 
 nishments, according as the jews obeyed, or not. Which may farther satisfy, 
 us, that the distinction, which St. Paul insists on so much here, and all through 
 the first part of this epistle, is national ; the comparison being between the 
 jews, as nationally the people of God; and the gentiles, as not the people of 
 
 U2 
 
292 . ROMANS. CHAP. Il. 
 
 TEXT. 
 
 11 For there is no respect of persons with God. 
 
 12 For, as many as have sinned without law, shall also perish with- 
 out law ; and as many as have sinned in the law, shall be judged 
 by the law ; 
 
 13 (For not the hearers of the law are just before God, but the doers 
 of the law shall be justified. 
 
 14 For when the gentiles, which have not the law, do by nature the 
 things contained in the law, these, having not the law, are a law 
 unto themselves, 
 
 PARAPHRASE. 
 
 11 and also on the gentile. For with God there is no 
 12 respect of persons. For all, that have sinned without 
 having the positive law of God, which was given the 
 israelites, shall perish * without the law; and all, 
 who have sinned, being under the law, shall be 
 13 judged by the law, (For the bare hearers of the law 
 are not thereby just, or righteous, in the sight of God, 
 but the doers of the law ; they, who exactly perform 
 14 all that is commanded in it, shall be justified. For, 
 when the gentiles, who have no positive law 
 given them by God +, do, by the direction of the 
 
 NOTES, 
 
 God, before the Messias: and that, under the Messias, the professors of chris- 
 tianity, consisting most of converted gentiles, were the people of God, owned 
 and acknowledged as such by him, the unbelieving jews being rejected, and the 
 unbelieving gentiles never received ; but that yet personally both jews and gen- 
 tiles, every single person, shall be punished for his own particular sin, as ap- 
 pears by the two next verses. 
 
 12 * Aroddvra, ‘* shall perish;”’ xpibjcovra, ‘* shall be judged.” Those 
 under the Jaw, St. Paul says, ‘* shall be judged by the law: ” and this is casy 
 to conceive, because they were undera positive law, wherein life and death 
 were annexed, as the reward and punishment of obedience and disobedience ; 
 but of the gentiles, who were not under the positive law, he says barely, that 
 *« they shall perish.” St, Paul does not use these so eminently differing ex- 
 pressions for nothing; they will, I think, give some light to chap. v. 13, and my 
 interpretation of it, if they lead us no farther. 
 
 14 + M) véucy exores, “ having not the law,” or not having a law. The 
 apostle by the word law, generally, in this epistle, signifying a positive law, 
 given by God, and promulgated by a revelation from heaven, with the sanction 
 of declared rewards and punishments annexed to it, it is not improbable, that 
 in this verse, (where, by the Greek particle, he so plainly points out the law 
 of Moses,) by os, without the article, may intend law, in general, in his 
 sense of a Jaw, and so this verse may he translated thus: ‘* for when the gen- 
 *« tiles, who have not aJaw, do by nature the things contained in the law: 
 ** these, not having a law, area law to themselves.” And so, ver. 12, “ As 
 «¢ many as have sinned, being under a law, shall be judged by a law.” For 
 though, from Adam to Christ, there was no revealed, positive law, but that 
 
 7 
 
CHAP. Il. ROMANS. 293 
 
 TEXT. 
 
 15 Which show the work of the law written in their hearts, their 
 conscience also bearing witness, and their thoughts, the mean 
 while, accusing, or else excusing one another) 
 
 16 Inthe day, when God shall judge the secrets of men, by Jesus 
 Christ, according to my gospel. 
 
 17 Behold, thou art called a jew, and restest in the law, and makest 
 thy boast of God: 
 
 PARAPHRASE. 
 
 light of nature, observe, or keep to the moral recti- 
 tude, contained in the positive law, given by God to 
 the israelites, they being without any positive law 
 given them, have nevertheless a law within them- 
 15 selves. And show the rule of the law written in 
 their hearts, their consciences also bearing witness 
 to that law, they amongst themselves, in the reason- 
 ing of their own minds, accusing, or excusing one 
 16 another) At the day of judgment, when, as I make 
 known in my preaching the gospel *, God shall 
 17 judge all the actions of men, by Jesus Christ. Be- 
 hold, thou art named {+ a jew; and thou, with satis- 
 faction, restest in the privilege of having the law, 
 as a mark of God’s peculiar favour {, whom thou 
 gloriest in, as being thy God, atid thou one of his 
 people; a people, who alone know and worship the 
 
 NOTES. 
 
 given to the israelites; yet it is certain that, by Jesus Christ, a positive law 
 from heaven is given to all mankind, and that those, to whom this has been 
 promulgated, by the preaching of the gospel, are all under it, and shall be 
 judged by it. 
 
 16 * ‘* According to my gospel,” i. e. as I make known in my preaching 
 the gospel, That this is the meaning of this phrase, may be seen, 2 Tim. ii. &. 
 And of St. Paul’s declaring of it, in his preaching, we have au instance left 
 upen record, Acts xvii. 31. 
 
 17 +? Excvouaty, thou art named, emphatically said by St. Paul ; for he, that 
 was such a jew, as he describes in the following verses, he insists on it, was a 
 jew only by name, not in reality, for so he concludes, ver. 28 and 29, heis not, 
 in the esteem of God, a jew, whois so outwardly only. 
 
 17—20 ¢ In these four verses St. Paul makes use of the titles the jews as- 
 sumed to themselves, from the advantages they had, of light and knowledge, 
 above the gentiles, to show them how inexcusable they were, in judging the 
 gentiles, who were even in their own account so much beneath them in know- 
 ledge, for doing those things, which they themselves were also guilty of. 
 
 17 } Vid. Mic. iii. 11. 
 
294 f ROMANS. CHAP. I, 
 
 LEXT, 
 
 18 And knowest his will, and approvest the things that are more 
 excellent, being instructed out of the law. 
 
 19 And art confident that thou thyself art a guide of the blind, a 
 light of them which are in darkness, 
 
 20 An instructor of the foolish, a teacher of babes, which hast the 
 form of knowledge, and of the truth in the law. 
 
 21 Thou, therefore, which teachest another, teachest thou not thy- 
 self? thou that preachest a man should not steal, dost thou 
 steal ? 
 
 22 Thou, that sayest a man should not commit adultery, dost thou 
 commit adultery ? thou, that abhorrest idols, dost thou commit 
 sacrilege ? 
 
 23 Thou, that makest thy boast of the law, through breaking the 
 law, dishonourest thou God ? 
 
 PARAPHRASE. 
 
 18 true God; And thou knowest his will, and hast the 
 touch-stone of things excellent *, having been edu- 
 19 cated in the law, And takest upon thee as one, who 
 art a guide to the blind}, a light to the ignorant 
 20 gentiles, who are in darkness+, An instructor of 
 the foolish +, a teacher of babes +, having an exact 
 draught, and a complete system { of knowledge and 
 91 truth in the law. Thou, therefore, who art a master 
 in this knowledge, and teachest others, teachest thou 
 not thyself? Thou, that preachest that a man should 
 22 not steal, dost thou steal? Thou, that declarest 
 adultery to be unlawful, dost thou commit it ? Thou, 
 that abhorrest idols, dost thou commit sacrilege ? 
 23 Thou, who gloriest in the law, dost thou, by break- 
 
 NOTES. 
 
 18 * Tx dixpzpole, signifies things excellent, convenient, controverted, or 
 differing. In either of these senses it may be understood here, though the last, 
 viz, their difference in respect of lawful and unlawful, 1 think may be pitched 
 on, as most suited to the apostle’s design here, and that which the jews much 
 stood pon, as giving them one great pre-eminence above the defiled gentiles, 
 
 19, 20 + ** Blind, in darkness, foolish babes,” were appellations which the 
 jews gave to the gentiles, signifying how much inferior to themselves they 
 thought them in knowledge. 
 
 20 + Mopq¢worts, ** form,” seems here to be the same with tm, “ form,” 
 chap. vi. 17, i, e. ** such a draught, as contained and represented the parts and 
 « lineaments of the whole.” For it is to be remembered, that the apostle uses 
 these expressions and terms here, in the same sense the jews spoke of themselves, 
 vauntingly, over the gentiles, he thereby aggravating their fault, in judging the 
 gentiles as they did, 
 
CHAP, Il, ROMANS. 295 
 
 TEXT. 
 
 24 For the name of God is blasphemed among the gentiles, through 
 you, as it is written. 
 
 25 For circumcision verily profiteth, if thou keep the law : but if 
 thou be a breaker of the law, thy circumcision is made unciré 
 cumcision, 
 
 26 Therefore, if the uncircumcision keep the righteousness of the 
 law, shall not his uncircumcision be counted for circumcision ? 
 
 PARAPHRASE. 
 
 ing of the law, dishonour God? For the name of 
 God is blasphemed amongst the gentiles, by reason 
 25 of your miscarriages, as it is written*, Circumci- 
 sion + indeed, and thy being a jew, profiteth t, if 
 thou keep the law: but, if thou be a transgressor of 
 the law, thy circumcision is made uncircumcision ; 
 26 thou art no way better than an heathen. If, there- 
 fore, an uncircumcised gentile keep the moral 
 rectitudes = of the law, shall he not be reckoned 
 
 NOTES. 
 
 24 * See 2 Sam. xii. 14, Ezek. xxxvi. 23. 
 
 25 + Circumcision is here put for ‘* being a jew,” as being one of the chief 
 and most discriminating rites of that people. 
 
 ¢ “ Profiteth, if thou keep the law ;” because a jew, that kept the law, 
 was to have life therein, Lev. xviii. 5. 
 
 26 § Td dixasjuale 73 vdux, the righteousness of the law.” I have taken the 
 liberty to render it, the rectitude of the law, in an appropriated sense of the 
 word, rectitude, in imitation of St. Paul, who uses 3:xcusucla here for all those 
 precepts of the law, which contain in them any part of the natural and eternal 
 rule of rectitude, which is made known to men, by the light of reason, This 
 rule of their actions all mankind, uncircumcised as well as circumcised, had, 
 and is that which St. Paul calls dxofwue 73 O25, ch. i. 32. Because it came 
 from God, and was made by him; the moral rule to all mankind being laid 
 within the discovery of their reason, which if they kept to, it was dxafwya, righ- 
 teousness to them, or they were justified. And this rule of morality, St. Paul 
 says, the gentile world did acknowledge. So that d:xafwex +2 Oc, ch. i. 32, 
 signifies that rule of right, taken in general; and dxcusuala tz sous here signi- 
 fies the particular branches of it contained inthe law of Moses. For no other 
 part of the law of Moses could an heathen be suppesed to observe, or be con- 
 cerned in: and, therefore, those only can be the d:xaijucla 74 dus here meant. 
 If we consider the various senses, that translators and expositors have given to 
 this term 3:xofwu2, in the several places of St. Paul’s epistles, where it occurs, 
 we shall have occasion to think that the apostle used this word with great lati- 
 tude and variety of significations ; whereas I imagine, that, if we carefully read 
 those passages, we shall find, that he used it every where in the same sense, i.e. 
 for that rule, which, if complied with, justified, or rendered perfect, the pers 
 son, or thing, itreferred to. For Example: 
 
296 ROMANS. CHAP, IL. 
 
 NOTE, 
 
 Rom. i, 32, Asxaiwux Ost, translated, ‘‘ the judgment of God,” is that rule 
 of right, which, if the heathen world had kept and perfectly obeyed, they had 
 been righteous before God. 
 
 Rom. ii. 26. Acxafwnare Te vous, ** the righteousness of the law,” are those 
 precepts of the law of Moses, which, if the uncircumcised, whom he there 
 speaks of, had kept, they had been righteous before God. 
 
 Rom. y. 16. Eis Mxcwua, to justification,” is to the obtaining of righte- 
 ousness. 
 
 Rom. v. 18. ai &b¢ Sixaduolos, * by one righteousness,” is by one act, 
 whereby he was justitied or completely perfected, to be what he had undertaken 
 to be, viz. the redeemer and saviour of the world. For it was && wafjmaron, 
 or, as some copies read it, & wafquatos, hy his suffering, viz. death on the 
 cross, that he was perfected, Heb. ii. 9, 10, and 14, 15, and y. T—9, Rom. vy. 
 10, Phil. ii. 8, Coi. i, 21, 22. 
 
 Rom. viii. 4. 12 Sixaéwua 72 vous, ** the righteousness of the law.” Here, 
 as Rom. ii. 26, it is that rule of right, contained in the law, which, if a man 
 exactly performed, he was righteous and perfect before God. 
 
 Heb. ix. 1. Asxaswuara Actpefas, ** ordinances of divine service,” are those 
 rules, or precepts, concerning the outward worship of God, which, when con- 
 formed to, render it perfect, and such as was right and unblameable before 
 God. ‘ 
 
 Heb. ix. 10, Arxcuwuara caupxds, ** carnal ordinances,” are such rules con- 
 cerning ritual performances, as, when observed, justified the flesh, By these 
 observances, according as they were prescribed, the flesh, or natural outward 
 man, obtained a legal outward holiness, or righteousness ; there was no excep- 
 tion against him, but he was freely admitted into the congregation, and into 
 the sanctuary. 
 
 In the same sense d:xaiwuare is also used in the Apocalypse. 
 
 Rev. xv. 4. TX Sixewpara ce eGavepibycav, ** thy judgments are made 
 ‘© manifest,” i.e. those terms whereupon men are to be justified before God, 
 were cleariy and fully made known, under the gospel, Here, as Kom, i. they 
 are called Sixawpyarax Oct, the terms which God had prescribed to men, for their 
 justification. And 
 
 Rey. xix. 8. Td disxcuwuara ty dyiwy, * the righteousness of the saints,” i. e. 
 the performances, whereby the saints stand justified before God. 
 
 So that, if we will observe it, Sixafwue is the rule of right ; as having God for 
 its author, it is d:xaiwun Oe; as contained in the precepts of the law, it is 
 Sixeuwuora +e véus 3 as it concerns the external, instituted rites of the levitical 
 worship of God, it is &ixcswpyora Aorpees 3 as it contains the outward, jlegal, or 
 ritual holiness of the jews, it is dixamuere capxds; asit is in holy men made per- 
 fect, it is Sixcawyara c&yiwy. 
 
 it may not be amiss to take a little notice also of St. Paul’s use of the other 
 term here, viuos, ** law,” which he commonly puts for a positive rule givea 
 to men, with the sanction of a penalty annexed; and in particular, frequently 
 (sometimes with, sometimes without, the particle) for the law of Moses, with- 
 out naming what law he means, as if there had been no other Jaw in the 
 world, as indeed there was not any other in St. Paul’s notion. of the Jaw, from 
 the fall to our Saviour’s time, but only the law, given by God to the israelites, 
 by the hand of Moses. Under the gospel the law of Moses was abrogated : 
 but yet the Sixawuara 73 véus were not abrogated. The Sixcusiue ra Oss not 
 only stood firm, but was, by the divine authority, promulgated anew, by Jesus 
 Christ, the King and Saviour of the world. For it is of this that he says, 
 ‘© that he is not come to destroy the law, but to fulfil it,” i.e. to give it posi- 
 tively and plainly, in its full latitude and extent, and set these Sxcajuara 78 
 vépS in their due light and full force; and accordingly, we see all the branches 
 of it more expressly commanded, and with penalt es more vigorously inforced, 
 en all his subjects, by our Saviour and his apostles, than they were in the law 
 uf Moses. 
 
CHAP, II. ROMANS. 297 
 
 TEXT. 
 
 27 And shall not uncircumcision, which is by nature, if it fulfil the 
 law, judge thee, who by the letter and circumcision dost trans- 
 gress the law? 
 
 28 For he is not a jew, which is one outwardly ; neither is that cir- 
 cumcision, which is outward in the flesh : 
 
 29 But he is a jew, which is one inwardly ; and circumcision is that 
 of the heart, in the spirit, and not in the letter, whose praise is 
 not of men, but of God. 
 
 PARAPHRASE. 
 
 and accounted of, as if he were circumcised, and every 
 27 way a jew? Andshall not a gentile, who, in his na- 
 tural state of uncircumcision, fulfils the law, con- 
 demn * thee, who, notwithstanding the advantage of 
 having the law and circumcision +, art a trans- 
 28 gressor of the law ? For he is not a jew, whois one 
 in outward appearance and conformity {,.nor is that 
 the circumcision, which renders a man acceptable to 
 29 God, which is outwardly in the flesh. But he is a jew, 
 and one of the people of God, who is one in an 
 inward conformity to the law: and that is the cir- 
 cumcision which avails a man, which is of the heart 4, 
 according to the spiritual sense of the law, which 
 is the purging our hearts from iniquity, by faith 
 in Jesus Christ, and not in an external observance 
 
 NOTES, 
 
 Thus we see that, by the doctrine of St. Paul and the New Testament, there 
 is one and the same rule of rectitude set to the actions of all mankind, jews, 
 gentiles, and christians ; and that failing of a complete obedience to it in every 
 tittle, makes a man unrighteous, the consequence whereof is death, For the 
 gentiles, that have sinned without a law, shall perish without a law ; the jews, 
 that have sinned, having a Jaw, shall be judged by thatlaw ; butthat both jews 
 and gentiles shall be saved from death, if they believe in Jesus Christ, and sin- 
 cerely endeavour after righteousness, though they do not attain unto it; their 
 faith being accounted to them for righteousness, Rom. iii. 19—24, 
 
 27 * “ Judge thee.” This he saith, prosecuting the design he began with, 
 ver. 1, of showing the folly and unreasonableness of the jews, in judging the 
 gentiles, and denying them admittance and fellowship with themselves, in the 
 kingdom of the Messias. 
 
 + It is plain that ‘‘ by nature,” and “ by the letter and circumcision,” are 
 there opposed to one another, and mean the one, a man, in his natural state, 
 wholly a stranger to the law of God revealed by Moses; and the other, a jew, 
 observing the external rites contained in the letter of the Jaw, 
 
 21 * Vid. chap. ix. 6,7, Gal. vi. 15, 16. 
 
 29 § St. Paul’s exposition of this, see Phil, iii. 3, Col. ii. 11. 
 
298 ROMANS, CHAP, Ill. 
 
 PARAPHRASE. 
 
 of the letter*, by which a man cannot attain life; 
 such true israelites as these, though they are judged, 
 condemned, and rejected by men of the jewish nation, 
 are nevertheless honoured and accepted by God. 
 
 NOTE. 
 
 * “ Letter,” vid. ch. vii.6, 2 Cor. iti. 6, 7, compared with 17, 
 
 SECT. 
 CHAP. III. 1—31, 
 
 CONTENTS. 
 
 IN this third chapter, St. Paul goes on to show, that 
 the national privileges the jews had over the gentiles, in 
 being the people of God, gave them no peculiar right, 
 or better title to the kingdom of the Messias, than what 
 the gentiles had. Because they, as well as the gentiles, 
 all sinned, and, not being able to attain righteousness by 
 the deeds of the law, more than the gentiles, justifica- 
 tion was to be had, only by the free grace of God, 
 through faith in Jesus Christ; so that, upon their be- 
 lieving, God, who is the God not of the jews alone, 
 but also of the gentiles, accepted the gentiles, as well as 
 the jews; and now admits all, who profess faith in Jesus 
 Christ, to be equally his people. 
 
 To clear his way to this, he begins, with removing an 
 objection of the jews, ready to say: “if it beso, as ye 
 “ have told us in the foregoing section, that it is the 
 * circumcision of the heart alone that availeth, what 
 “ advantage have the jews, who keep to the circumci- 
 “ sion of the flesh, and the other observances of the 
 “ Jaw, by being the people of God?” To which he an- 
 swers, that the jews had many advantages above the 
 gentiles; but yet that, in respect of their acceptance 
 with God under the gospel, they had none at all. He 
 declares that both jews and gentiles are sinners, both 
 
CHAP, Ul. ROMANS. 299 
 
 equally uncapable of being justified by their own per- 
 formances : that God was equally the God, both of jews 
 and gentiles, and out of his free grace justified those, 
 and only those, who believed, whether jews, or gentiles. 
 
 TEXT. 
 
 1 Waar advantage then hath the jew? or what profit is there of 
 circumcision ? 
 
 2 Much every way: chiefly, because that unto them were committed 
 the oracles of God. 
 
 3 For what if some did not believe? shall their unbelief make the 
 faith of God without effect ? 
 
 4. God forbid! yea, let God be true, but every man a liar; as it is 
 
 PARAPHRASE. 
 
 i Ir it be thus, that circumcision, by a failure of obe- 
 dience to the law, becomes uncircumcision ; and that 
 the gentiles, who keep the righteousness, or moral 
 part of the law, shall judge the jews, that transgress 
 the law, what advantage have the jews? or what 
 
 2 profit is there of circumcision? I answer, Much 
 every way *; chiefly, that God, particularly present 
 amongst them, revealed his mind and will, and en- 
 gaged himself in promises to them, by Moses and 
 other his prophets, which oracles they had, and kept 
 amongst them, whilst the rest of mankind had no 
 such communication with the Deity, had no revela- 
 tion of his purposes of mercy to mankind, but were 
 
 3 as it were, without God in the world. For, though 
 some of the jews, who had the promises of the 
 Messias, did not believe in him, when he came, and 
 so did not receive the righteousness, which is by faith 
 in Jesus Christ: yet their unbelief cannot render the 
 faithfulness and truth of God of no effect, who had 
 promised to be a God to Abraham and his seed after 
 
 4 him, and bless them to all generations t. No, by no 
 
 NOTES. 
 
 2 * A list of the advantages, the jews had over the gentiles, he gives, chap. 
 ix. 4, 5; but here mentions only one of them, that was the most proper to his 
 present purpose. 4 
 
 3 + How this was made goad, St. Paul explains more at large in the follow- 
 ing chapter, and chap, ix. 6—13. 
 
300 ROMANS. CHAP. III. 
 
 TEXT. 
 written, That thou mightest be justified in thy sayings, and 
 mightest overcome when thou art judged. 
 
 5 But if our unrighteousness commend the righteousness of God, 
 what shall we say? Is God unrighteous, who taketh vengeance? 
 (I speak as a man) 
 
 6 God forbid! for then, how shall God judge the world? 
 
 7 For, if the truth of God hath more abounded, through my lye, 
 unto his glory; why yet am I also judged as a sinner? 
 
 PARAPHRASE, 
 
 means, God forbid that any one should entertain 
 such a thought: yea, let God be acknowledged 
 to be true, and every man a liar, as it is written, 
 That thou mightest be justified in thy sayings, 
 5 and mightest overcome when thou art judged. But 
 you will say farther, if it be so, that our sinful- 
 ness commendeth the righteousness of God, shown 
 in keeping his word given * to our forefathers, what 
 shall I say, is it not injustice in Ged to punish us for 
 it, and cast us off? (I must be understood to say 
 this, in the person of a carnal man, pleading for him- 
 self) God forbid! For if God be unrighteous, how 
 shall he judge the world+? or, if the truth and 
 
 “tS 
 
 NOTES. 
 
 5 * That, by ‘ the righteousness of God,” St. Paul here intends God's 
 faithfulness, in keeping his promise of saying believers, gentiles as well as 
 jews, by righteousness through faith in Jesus Christ, is plain, ver, 4,7,26. St. 
 Paul’s great design here, and all through the eleven first chapters of this 
 epistle, being to convince the Romans, that God purposed, and in the Old 
 Testament declared, that he would receive and save the gentiles, by faith in 
 the Messias, which was the only way, whereby jews, or gentiles (they being 
 all sinners, and equally destitute of righteousness by works) were to be saved, 
 
 This was a doctrine which the jews could not bear, and therefore the apostle 
 here, in the person of a jew, urges, and, in his own person, answers their ob- 
 jections against it, confirming to the Romans the veracity and faithfulness of 
 God, on whom they might, with all assurance, depend, for the performance of 
 whatever he said. ‘ x 
 
 6 + This, which is an argument in the mouth of Abraham, Gen. xviii. 25, 
 St. Paul very appositely makes use of, tu stop the mouths of the blasphemous 
 ews. 5 
 : 7 ¢ “ For.” This particle plainly joins what follows, in this and the next 
 verse, to “ vengeance,” in the fifth verse, and shows it to be, as it is, a conti- 
 nuation of the objection begun in that verse; why St. Paul broke. it into 
 pieces, by intruding the Gth verse into the middle of it, there is a very plain 
 reason. In the objection there were two things to be corrected ; first, the 
 charging God with unrighteousness, which as soon as mentioned, it was a be- 
 coming interruption of St. Paul, to quash immediately, and to stop the jews 
 mouths, with the words of Abraham. 2dly, The other thing, in the objection, 
 
CHAP. III. ROMANS. $01 
 
 TEXT. 
 
 8 And not rather (as we be slanderously reported, and as some af- 
 firm that we say) “ Let us do evil, that good may come? ”’ whose 
 damnation is just. 
 
 9 What then? are we better than they? No, in no wise: for we 
 
 have before proved both jews and gentiles, that they are all under 
 sin : 
 
 PARAPHRASE. 
 
 veracity of God hath the more appeared to his glory, 
 by reason of my lye*, i.e. my sin, why yet am I con- 
 8 demned for a sinner, and punished for it? Why 
 rather should not this be thought a right conse- 
 quence, and a just excuse? Let us do evil that 
 good may come of it, that glory may come to God 
 by it. Thist some maliciously and slanderously re- 
 port us christians to say, for which they deserve, and 
 will from God receive, punishment, as they deserve. 
 9 Are we jews, then, in any whit a better condition 
 than the gentiles{? Not at all. For I have already} 
 brought a charge of guilt and sin, both against jews 
 
 > 
 
 NOTES, 
 
 was a false calumny upon the christians, as if they, preaching justification by 
 free grace, said, ** Let us do evil that good may come of it” To which the 
 apostle’s answer was the more distinct, being subjoined to that branch, sepa- 
 rated from the other. 
 
 * * Lye.” The sense of the place makes it plain, that St. Paul, by lye, 
 here means sin in general, but scems to have used the word lye, as having a 
 more forcible and graceful antithesis to the truth of God, which the objection 
 pretends to be thereby illustrated. 
 
 8 + ‘ Some.” Itis past doubt that these were the jews. But St. Paul, 
 always tender towards his own nation, forbears to name them, when he pro- 
 nounces this sentence, that their casting-off and destruction now at hand, for 
 this scandal and other opposition to the christian religion, was just. 
 
 9 { Having, in the six foregoing verses, justified the truth of God, notwith- 
 standing his casting off the jews, and vindicated the doctrine of grace, against 
 the cavils of the jews, which two objections of theirs came naturally in his 
 way, the apostle takes up here again, the jews question proposed, ver. 1, and 
 argues it home to the case in hand. T/ 2) weoeydusbas being but the same 
 ~ with Ti ay ro weoioody 75 “Iedoie; ver. 1. ‘* Have jews, then, any preference 
 “in the kingdom of the Messias?”? To which he answers, ‘* No, not at all.” 
 That this is the meaning, is visible from the whele chapter, where he lays both 
 jews and gentiles in an equal state, in reference to justification. 
 
 § “ Already,” viz. chap. ii. 3, where St. Paul, under the gentler compella- 
 tion of, “ O man,” charges the jews to be sinners, as well as the gentiles : 
 and ver. 17—24, shows, that, by having the law, they were no more kept 
 from being sinners, than the gentiles were, without the law. And this charge 
 against them, that they were sinners, he here proves against them, from the 
 testimony of their own sacred books, contained in the Old Testament. 
 
302 ROMANS. : CHAP, III. 
 
 TEXT. 
 
 10 As it is written, There is none righteous, no not one: 
 
 11 There is none that understandeth, there is none that seeketh 
 after God. 
 
 12 They are all gone out of the way, they are together become un- 
 profitable, there is none that doeth good, no not one. 
 
 13 Their throat is an open sepulchre ; with their tongues they have 
 used deceit ; the poison of asps is under their lips ; 
 
 14 Whose mouth is full of cursing and bitterness. 
 
 15 Their feet are swift to shed blood. 
 
 16 Destruction and misery are in their ways: 
 
 17 And the way of peace have they not known. 
 
 18 There is no fear of God before their eyes. 
 
 19 Now we know that what things soever the law saith, it saith to 
 them who are under the law; that every mouth may be stopped, 
 and all the world may become guilty before God. 
 
 PARAPHRASE. 
 
 and gentiles, and urged that there is not one of 
 them clear, which I shall prove now against you 
 10 jews; For it is written, There is none righteous, no 
 11 not one: There is none that understandeth, there 
 12 is none that seeketh after God. They are all gone 
 out of the way, they are together become unprofit- 
 able, there is none that doth good, no, not one. 
 13 Their throat is an open sepulchre; with their 
 tongues they have used deceit; the poison of asps 
 14 is under their lips; Whose mouth is full of cursing 
 15 and bitterness. Their feet are swift to shed blood : 
 !6 Destruction and misery are in their ways: And the 
 18 way of peace have they not known. ‘There is no 
 19 fear of God before their eyes. This is all said in 
 the sacred book of our law *; and what is said there, 
 we know is said to the jews, who are under the law, 
 
 NOTE. 
 
 19 * The law here signifies the whole Old Testament, which containing 
 revelations from God, in the time of the law, and being, to those under the 
 law, of divine authority, anda rule, as well as the law itself, it is sometimes 
 in the New Testament called the Jaw: and so our Saviour himself uses the 
 term law, John x.34, The meaning of St. Paul here is, that the declarations 
 of God, which he had cited out of the Old Testament, were spoken of the jews, 
 who were under the dispensation of the Old Testament, and were, by the word 
 of God to them, all of them pronounced sinners, 
 
CHAP, III. ‘ROMANS. 3038 
 
 TEXT. 
 
 20 Therefore by the deeds of the law there shall no flesh be justified 
 in his sight: for by the law is the knowledge of sin. 
 
 21 But now the righteousness of God, without the law, is mani- 
 fested, being witnessed by the law and the prophets ; 
 
 PARAPHRASE. 
 
 that the mouth of every: jew, that would justify 
 himself, might be stopped, and all the world, jews 
 _ as well as gentiles, may be forced te acknowledge 
 20 themselves guilty before God. From whence it is 
 evident, that by his own performances, in obedience 
 a law *, no} man can attain to an exact conformity 
 to the rule of right, so as to be righteous in the 
 sight of God. For by law, which is the publishing 
 the rule with a penalty, we are not delivered from 
 the power of sin, nor can it help men to righteous- 
 ness {, but by law we come experimentally to know 
 sin, in the force and power of it, since we find it 
 prevail upon us, notwithstanding the punishment of 
 21 death is, by the law, annexed to it}. But the 
 righteousness of God, that righteousness which he 
 intended, and will accept, and is a righteousness not 
 within the rule and rigour of law, is now made 
 manifest, and confirmed by the testimony of the law 
 and the prophets, which bear witness of this truth, 
 that Jesus is the Messias, and that it is according 
 
 NOTES. 
 
 20 * ’EE Epywy vouex, I should render, ‘* by deeds of law,” i.e. by actions 
 of conformity to a law requiring the performance of the Sxafwua co, the 
 right rule of God (mentioned, chap. i. 32) with a penalty annexed, ** no 
 ** flesh can be justified: ” but every one, failing of an exact conformity of his 
 actions to the immutable rectitude of that eternal rule of right, will be found 
 unrighteous, and so incur the penalty of the law. That this is the meaning of 
 "ey vous, is evident, because the apostle’s declaration here is concerning all 
 men, wacn c&o& But we know the heathen world were not under the law of 
 Moses; and accordingly St. Paul does not say, 2& gpywy 73 wyus, * by the deeds 
 “ of the law,” but 2& épyw» wus, “ by deeds of law.” Though in the fore- 
 going and following verse, where he would specify the Jaw of Moses, he uses 
 the article with yozoc thyee times. 
 
 + * No man.” St. Paul uses here the Word flesh, for man, emphatically, as 
 that wherein the force of sin is seated, Vid. chap. vii. 14, 18, and viii, 13. 
 
 } The law cannot help men to righteousness. This, which is but implied 
 here, he is large and express in, chap. vii, and is said expressly, chap, viii. 3, 
 Gal, iii. 21. 
 
 § Chap, vii, 13. 
 
304 ROMANS. CHAP. IIT. 
 
 TEXT. 
 
 22 Even the righteousness of God, which is by faith of Jesus Christ, 
 unto all, and upon all them that believe; for there is no dif- 
 ference : 
 
 23 For all have sinned, and come shorter the glory of God; 
 
 24 Being justified freely by his grace, through the redemption that 
 is in Jesus Christ : 
 
 25 Whom God hath set forth to be a propitiation, through faith in 
 
 : PARAPHRASE. 
 
 22 to his purpose and promise, That the righteous- 
 ness of God, by faith in Jesus the Messias, is ex- 
 tended to, and bestowed on all who believe in him *, 
 
 23 (for there is no difference between them. They 
 have all, both jews and gentiles, sinned, and fail 
 of attaining that glory + which God hath appointed 
 
 24 for the righteous,) Being made righteous gratis, 
 by the favour of God, through the redemption t 
 
 25 which is by Jesus Christ; Whom God hath set 
 
 NOTES, 
 
 22 * Vid. chap. x. 12, Gal. iii. 22—28. 
 
 23 + Here the glory, that comes from God, or by his appointment, is called, 
 ** the glory of God,” as the righteousness, which comes from him, or by his 
 appointment, is called, ‘* the righteousness of God,” chap,i, 17, and the rule 
 of noral rectitude, which has God for its author, or is appointed by him, is 
 called &xotwux G8, chap. i, 32. That this is the glory here meant, vid. chap. 
 ii.7,10. In the same sense the glory of God is used, chap. v. 2, 
 
 24 + Redemption signifies deliverance, but not deliverance from every 
 thing, but deliverance from that, to which a man is in subjection, or bondage. 
 Nor does redemption by Jesus Christ import, there was any compensa- 
 tion made to God, by paying what was of equal value, in consideration 
 whereof they were delivered: for that is inconsistent with what St. Paul ex- 
 pressly says here, viz. that sinners are justified by God gratis, and of his free 
 bounty. What this redemption is, St. Paul tells us, Eph. i, 7, Col. i. 14, 
 even the forgiveness of sins. But if St. Paul had not been so express in 
 defining what he means by redemption, they yet would be thought to lay too 
 much stress upon the criticism of a word, in the translation, who would 
 thereby force from the word, in the original, a necessary sense, which it is 
 plain it hath not, That redeeming, in the sacred scripture language, signifies 
 not precisly paying an equivalent, is so clear, that nothing can be more. 
 I shall refer my reader to three or four places amongst a great number, 
 Exod. vi. 6, Deut. vii. 8, aud xv. 12, and xxiv. 18. But if any one will, from 
 the literal signification of the word in English, persist in it, against St. 
 Paul's declarations, that it necessarily implies an equivalent price pzid, I 
 desire him to consider to whom: and that, if we will strictly adhere to the 
 metaphor, it must be to those, whom the redeemed are in bondage to, and 
 from whom we are redeemed, viz. sin and Satan. If he will not believe 
 his own system for this, let him believe St. Paul’s words, Tit. ii. 14, 
 “ Who gave himself for us, that he might redeem us from all iniquity.” 
 Nor could the price be paid to God, in strictness of justice (for that is 
 made the argument here ;) unless the same person ought, by that strict 
 
CHAP. IIt. ROMANS. 305 
 TEXT. 
 
 his blood, to declare his righteousness for thé remission of sins 
 that are past, through the forbearance of God. 
 
 PARAPHRASE. 
 
 forth to be the propitiatory, or mercy-seat * in his 
 own blood}, for the manifestation of his [God's] 
 righteousnessi, by passing over their transgressions, 
 
 NOTES. 
 
 justice, to have both the thing redeemed, and the price paid for its redemption. 
 For it is to God we are redeemed, by the death of Christ, Rev. vy. 9, “ Thou 
 “ wast slain and hast redeemed us to God by thy blood.” 
 
 25 * ‘lAncipem, signifies propitiatory, or mercy-seat, and not propitiation, 
 as Mr. Mede has rightly observed upon this place, in his discourse on God's 
 house, § 1. 
 
 + The Alexandrine copy omits the words %% cisex;, “ by faith: which 
 seems conformable to the sense of the aposle here: he says, that God hath set 
 forth Christ to be the propitiatory in his blood. The atonement, under the law, 
 was made by blood, sprinkled on the propitiatory or mercy-seat, Lev. xvi. 14. 
 Christ, says St. Paul here, is now set out, and shown by God, to be the real 
 propitiatory, or merpy-seat, in his own blood ; see Heb. ix. 25; 26, where the 
 sacrifice of himself is opposed to the blood of others. God bath set him out 
 to be sn, to declare his righteousness; ike mercy-seat being the place, wherein 
 God spake and declared his pleasure, Exod. xxv. 29, Namb. xxvii.8,9. And 
 it was there, where God always appeared, Lev. xvi. 2. It was the place of 
 his presence, and therefore he is said to dwell between the cherabims, Psal. 
 Ixxx, 1, 2 Kings xix. 15. For between the cherubims was the merey-seat. In 
 all which respects our Saviour, who was the antitype. is properly called the 
 propitiatory. 
 
 } Amsncb, “ righteomsness,” seems to be used here, in the same sense if 
 is ver. 5, for “* the righteousness of God,” in keeping bis word with the nation 
 of the jews, notwithstanding their provocations. And indeed, with the follow- 
 ing words of this verse, contains in it a farther answer to the jews insinuation of 
 God's being hard to their nation, by showing that God had been very favourable 
 to them, in not casting them off, as they had deserved, till, accofding to his 
 promise, he had sent them the Messias, and they had rejected him. 
 
 § Aix hy Sacern, “ by passing over.” I do not remember any place where 
 Sactzi; Signifies remission or forgiveness, but passing by, or passing over, as 
 our translaticn has it in the margin, i, e. over-looking, or as it were, not mind- 
 ing; in which sense, it cannot be applied to the past sins of private persons, for 
 God neither remits, nor passes them by, so as not to take notice of them. But 
 this sictcis tae Sptysyocres duzcitezren, passing over past sins, is spoked 
 pationally, in respect of the peopie of the jews; who, though they weré a very 
 sinfal nation, as appears by the places here brought against them by St. Paul, yet 
 God passed by all that, and would not be hindered by their past sinfulness from 
 being just, in keeping his promise, in exhibiting to them Christ, the propitiatory. 
 But, though he would not be provoked by their past sins, so as to cast them off 
 from being his people, before he had sent them the promised Messias, {o be their 
 Saviour; yet after that, when, at the due time, he had manifested his rizhte- 
 ousness to them, ‘‘ that he mizht be just, and the justifier of those who believe 
 “* in Jesus,” he no longer bore with their sinful.obstinacy; but, when they re- 
 Jected the Saviour (whom he had sent, according to his promise) from beiag 
 their King, God rejected them from being his people, and took the sentiles 
 
 x 
 
306 ROMANS. _ CHAP. IIT. 
 
 TEXT. 
 
 To declare, I say, at this time his righteousness; that he might 
 be just, and the justifier of him which believeth in Jesus. 
 
 27 Where is boasting then? it is excluded. By what law? of works? 
 nay: but by the law of faith. 
 
 PARAPHRASE. 
 
 formerly committed, which he hath borne with hi- 
 therto, so as to withhold his hand from casting off 
 the nation of the jews, as their past sins deserved. 
 26 For the manifesting of his righteousness* at this 
 time t, that he might be just, in keeping his pro- 
 mise, and be the justifier of every one, not who is 
 of the jewish nation, or extraction, but of the faith { 
 27 in Jesus Christ. What reason, then, have you jews 
 to glory §, and set yourselves so much above the 
 
 NOTES, 
 
 into his church, and made them his people, jointly and equally with the few 
 believing jews, This is plainly the sense of the apostle here, where he is dis- 
 coursing of the nation of the jews, and their state, in comparison with the 
 gentiles; not of the state of private persons. Let any one without prepos- 
 session attentively read the context, and he will find it to be so. 
 
 26 * Arxaocdyns ari, * his righteousness,” is here to be understood in both 
 senses, in which St, Paul had used it before, in this chapter, viz. ver. 5 and 
 22, as it is manifested by St. Paul's explaining of it himself, in these words 
 immediately following: “ that he might be just, and the justifier of him who 
 “ believeth in Jesus,” which are the two senses, wherein the righteousness of 
 God is used. 
 
 + ‘* At this time,” viz. The fulness of time, according to his promise. 
 
 ft Ty éx wisews ’Incd, if this phrase had been translated, him that is of the 
 faith of Jesus, as it is chap. iv. 16, and Gal. iii. 7, rather than him which be- 
 lieveth in Jesus, it would better have expressed the apostle’s meaning here, 
 which was to distinguish of 2x wicews, those who are of faith, from of & wepilouis, 
 or of é yjue, those who are of the circumcision, or those who are of the law, 
 speaking of them, as of two sorts, or races of men, of two different extractions, 
 To understand this place fully, let any one read chap. iv. 12—16, Gal. iii. 
 7—10, where he will find the apostle’s sense more at large, 
 
 21 § The glorying here spoken of, is that of the jews, i.e. their judging of 
 the gentiles, and their contempt of them, which St. Paul had before in several 
 places taken notice of. And here, to take down their pride and vanity, he 
 tells them, it is wholly excluded by the gospel, wherein God, who is the God 
 of the gentiles, as well as of the jews, justifieth by faith alone the jews as well 
 us the gentiles, since no man could be justified by the deeds of the law. This 
 seems to be said to the converted jews, to stop their thinking that they had any 
 advantage over the gentiles under the gospel. No, says he, the gospel, which 
 is the law of faith, lays you equai with the gentiles, and you have no ground 
 to assume any thing to yourselves, or set yourselves above them, now under 
 the Messias. This, and all the rest, to this purpose in this epistle, is said to 
 establish the converted Romans in their title to the favour of God, equally 
 with the jewg, in the gospel, and to fortify them against any disturbance that ~ 
 
CHAP. III. ROMANS. 307 
 
 TEXT. 
 
 28 Therefore we conclude, that a man is justified by faith, without 
 the deeds of the law. 
 
 29 Is he the God of the jews only? Is he not also of the gentiles? 
 yes, of the gentiles also. 
 
 30 Seeing it is one God, which shall justify the circumcision by 
 faith, and uncircumcision through faith, 
 
 31 Do we then make void the law through faith? God forbid: yea 
 we establish the law. 
 
 PARAPHRASE. 
 
 gentiles, in judging them, as you do? None at all: 
 boasting is totally excluded. By what law? By the 
 28 law of works? No, but by the law of faith. I 
 conclude therefore *, that a man is justified by faith, 
 29 and not by the works of the law}. Is God the 
 God of the jews only, and not of the gentiles also ? 
 30 Yea, certainly of the gentiles also. Since the time 
 is come that God is no longer one to the jews, and 
 another to the gentiles, but he is now become one 
 and the same { God to them all, and will justify the 
 jews by faith, and the gentiles also through faith, 
 who, by the law of Moses, were heretofore shut out § 
 31 from being the people of God. Do we then make 
 the law || insignificant, or useless, by our doctrine 
 
 NOTES, 
 
 might be given them by the pretending jews, which is the principal design of 
 this epistle, as we have already observed. 
 
 28 * * Therefore.” This inference is drawn from what he had taught, 
 NER aoe 
 
 + Vid. Acts xiii. 39, chap. viii. 3, Gal. ii. 16. 
 
 30 t ’Erelreg sig 6 cbs, ** since God is one.” He that will see the force of 
 St. Paul’s reasoning here, must look to Zachary xiv. 9, from whence these words 
 are taken, where the prophet speaking of the time, when the Lord shall be King 
 over all the earth, and not barely over the little people, shut up in the land of 
 Canaan, he says, ‘* in that day there shall be one Lord,” i. e. God shall not be, 
 as he is now, the God of the jews alone, whom only he hath known, of all the 
 people of the earth; but he shall be the God of the gentiles also, the same 
 mercifal, reconciled God to the people of all nations. This prophecy the jews 
 understood of the times of the Messias, and St. Paul here presses them with it. 
 
 § It was impossible for remote nations to keep the Inw of Moses, a great 
 part of the worship, required by it, being local, and confined to the temple at 
 Jerusalem. 
 
 31 || Néuov, “ law,” is here repeated twice, without the article, and it is 
 plain that by it St. Paul does not mean precisely the Mosaical law, but so much 
 of it as is contained in the natural and eternal rule of right, mentioned ch. i. 33, 
 and xi. 26, and is again by a positive command re-enacted and continned as a 
 law under the Messias, vid. Mat, xxviii. 20, 
 
 eae 
 
308 ROMANS. CHAP. IV, 
 
 PARAPHRASE. 
 
 of faith? By no means: but, on the contrary, we 
 establish * and confirm the law. 
 
 NOTE. 
 
 * « Establish.” The doctrine of justification by faith necessarily supposeth 
 a rule of righteousness, which those, who are justified by faith, come short of ; 
 and also a punishment incurred, from which they are set free, by being justified: 
 and so this doctrine establishes a law ; 3 and accordingly the moral part of the 
 law of Moses, that Srxatwpace 73 @cs, as the apostle calls it in the place above 
 quoted, chap. i. 32, is enforced again, by our Saviour and the apostles, in the 
 gospel, with penalties annexed to the breach of it. 
 
 SECT. IV. 
 CHAP. IV. 1—28. 
 
 CONTENTS. 
 
 St. Paul having, in the foregoing section, cut off all 
 glorying from the jews upon the account of their having 
 the law, and shown, that that gave them no manner of 
 title or pretence to be the people of God, more than 
 the gentiles under the Messias, and so they had no rea- 
 son to judge, or exclude the gentiles, as they did; he 
 comes here to prove that their lineal extraction from 
 their father Abraham gave them no better a pretence 
 of glorying, or of setting themselves upon that account 
 above the gentiles, now, in the time of the gospel. 
 
 1. Because Abraham himself was justified by faith, 
 and so had not whereof to glory ; for as much as he that 
 receiveth righteousness, as a boon, has no reason to 
 glory: but he that attains it by works. 
 
 2. Because neither they, who had circumcision derived 
 down to them, as the posterity of Abraham, nor they 
 who had the law; but they only, who had faith, were 
 the seed of Abraham, to whom the promise was made. 
 And therefore the blessing of justification was intended 
 for the gentiles, and bestowed on them as well as on 
 the jews, and upon the same ground. ; 
 
CHAP. IV; ROMANS, 309 
 
 TEXT. 
 
 1 Wuar shall we say then, that Abraham our father, as pertain- 
 ing to the flesh, hath found? 
 
 2 For, if Abraham were justified by works, he hath whereof to 
 glory, but not before God. 
 
 3 For what saith the scripture? Abraham believed God, and it 
 was counted unto him for righteousness. 
 
 4 Now to him that worketh, | is the reward not reckoned of grace, 
 but of debt. 
 
 PARAPHRASE. 
 
 Wuart then shall we say of Abraham our father, ac- 
 cording to the flesh*, what has he obtained? has 
 2 not he found matter of glorying? Yes; if he were 
 justified by works, he had matter of glorying{, he 
 might then have gloried over the rest of the gentile 
 world, in having God for his God, and he and his 
 family being God’s people; but he had no subject of 
 3 glorying before God. As it is evident from sacred 
 scripture, which telleth us, that Abraham believed 
 God, and it was counted to him for righteousness. 
 4° Now there had been no need of any such counting, 
 any such allowance, if he had attained righteousness 
 by works of obedience, exactly conformable, and 
 coming up, to the rule of righteousness. For what 
 reward a man has made himself a title to, by the per- 
 formances, that he receives as a debt that is due, 
 
 NOTES. 
 
 1 * “ Onr father, according to the flesh.” St. Paul speaks here, as lineally 
 descended from Abraham, and joins himself therein, with the rest of his nation, 
 of whom he calls Abraham the father, according to the flesh, to distinguish the 
 jews by birth, from those, who were Abraham’s seed according to the promise, © 
 viz. those who were of the faith of Abraham, whether jews or poate, a dis- 
 tinction, which he insists on, all through this chapter. 
 
 2 + Kevyyua, translated here, Se glorying, ” | take to signify the same with 
 xouyacou, translated ‘* boasting,” chap. ii. Tk 23, in which places it is used 
 te signify the jews valuing themselves, upon some national privileges, above 
 the rest of the world, as if they had thereby some peculiar right to the favour 
 of God, above other men. This the jewish nation, thinking themselves, alone, 
 to havea title to be the people of God, expressed, in their judging the gentiles, 
 whom they despised, and looked on as unworthy and uncapable to be received 
 into the kingdom of the Messias, and admitted into fellowship with their na- 
 tion, under the gospel. This conceit of theirs St. Paul opposes here, and 
 makes it his business to show the falsehood and groundlessness of it, all 
 through the eleven first chapters of this epistle. Iask, whether it would not 
 help the English reader the better to find and pursue the sense of St. Paul, if 
 the Greek term were every-where rendered by the same English word? whe- 
 
 ther ‘‘ boasting,” or ‘* glorying,” I think of no great consequence, so one of 
 them be kept to, 
 
310 ROMANS. CHAP, IV. 
 
 TEXT. 
 
 5 But to him that worketh not, but believeth on him, that justifieth 
 the ungodly, his faith is counted for righteousness. 
 
 6 Even as David also describeth the blessedness of the man, unto 
 whom God imputeth righteousness without works. 
 
 7 Saying, Blessed are they, whose iniquities are forgiven, and 
 whose sins are covered. 
 
 8 Blessed is the man, to whom the Lord will not impute sin. 
 
 9 Cometh this blessedness, then, upon the circumcision only, or 
 upon the uncircumcision also? for we say, that faith was 
 reckoned to Abraham for righteousness. 
 
 10 How was it, then, reckoned? when he was in circumcision, or in 
 uncircumcision? not in circumcision, but in uncircumcision, 
 11 And he received a sign of circumcision, a seal of righteousness 
 
 PARAPHRASE. 
 
 5 and not as a gift of favour. But to him, that by 
 his works attains not righteousness, but only be- 
 lieveth on God, who justifieth him, being ungodly *, 
 to him justification is a favour of grace: because his 
 believing is accounted to him for righteousness, or 
 perfect obedience. Even as David speaks of the 
 blessedness of the man to whom God reckoneth + 
 righteousness without works, Saying, “ Biessed are 
 “ they whose iniquities are forgiven, and whose sins 
 “ are covered. Blessed is the man to whom the 
 “ Lord will not reckon sin.” Is this blessedness then 
 upon the circumcised only, or upon the uncircum- 
 cised also? for we say that faith was reckoned to 
 10 Abraham for righteousness. When, therefore, 
 
 was it reckoned to him? when he was in circum- 
 
 cision, or in uncircumcision? not in circumcision, 
 11 but in uncircumcision. For he received the sign 
 
 A= A> 
 
 © 7 
 
 NOTES. 
 
 5 * Tw dce6q, “ him being ungodly.” By these words St. Paul plainly 
 points out Abraham, who was acc6zs, ** ungodly,” i. e. a gentile, not a wor- 
 shipper of the true God, when God called him. Vid. note, ch, i. 18. 
 
 6 + Aoyfcera, ‘* reckoneth.” What this imputing or reckoning of righte- 
 ousness is, may be seen in ver. 8, viz. the not reckoning of sin to any one, the 
 not putting sin to hisaccount: the apostle, in these two verses, using these two 
 expressions, as equivalent. From hence the expression, of blotting out of ini- 
 quity, so frequently used in sacred scripture, may be understood, 1. e. striking 
 it out of the account. Aoy/cecSar signifies to reckon, or account, and, witha 
 dative case, to put to any one’s account ; and accordingly, ver.3, 4, 5, it is 
 translated, counted, or reckoned ; which word, for the sake of English readers, 
 I have kept to in this, and ver, 9,10, and 11, 
 
CHAP. IV. ROMANS. 311 
 
 TEXT. 
 
 of the faith, which he had, being yet uncircumcised: that he 
 might be the father of all them that believe, though they be not 
 circumcised that righteousness might be imputed unto them 
 also : 
 
 12. And the father of circumcision to them, who are not of the cir- 
 cumcision only, but also walk in the steps of that faith of our 
 father Abraham, which he had being yet uncircumcised. 
 
 13 For the promise that he should be the heir of the world, was 
 not to Abraham, or to his seed, through the law, but througk 
 the righteousness of faith. 
 
 PARAPHRASE. 
 
 of circumcision, a seal of the righteousness of the 
 faith, which he had, being yet uncircumcised *, that 
 he might be the father of all those who believed, 
 being uncircumcised, that righteousness might be 
 12 reckoned to them also; And the father of the cir- 
 cumcised, that righteousness might be reckoned, not 
 to those who were barely of the circumcision, but 
 to such of the circumcision as did also walk in 
 the steps of the faith of our father Abraham, 
 13 which he had, being uncircumcised +. For the pro- 
 
 NOTES, 
 
 11 * See Gen, xvii. 11. 
 
 1], 12 + What righteousness reckoned to any one, or as it is usually called, 
 imputed righteousness, is, St. Paul explains, ver. 6—9. Whom this blessing 
 belongs to, he inquires, ver. 9, and here, ver. 11, and 12, he declares, who 
 are the children of Abraham, that from him inherit this blessing ; ver. 11, he 
 speaks of the gentiles, and there shows that Abraham, who was justified by 
 faith, before he was circumcised, (the want whereof, the jews looked on asa 
 distinguishing mark of a gentile) was the father of all those, among the gen- 
 tiles, who should believe, without being circumcised. And here, ver. 12, he 
 speaks of the jews, and says, that Abraham was their father ; but not that all 
 should be justified, who were only circumcised : but those, who, to their cir- 
 cumcision, added the faith of Abrahain, which he had, before he was circum- 
 cised. That which misled those who mistook the sense of St. Paul here, 
 seems to be, their not observing that toi ex tx wepitouis, is referred to, and 
 governed by cig 7d Aoyio Sivas, which must be supposed repeated here, after 
 @arépx weprouis. Or else the apostle’s sense and argument will not stand in 
 its full force, but the antithesis will be iost, by preserving of which the sense 
 runs thus: and the father of the circumcised, that righteousness might be im- 
 puted to those who, &c. Another thing, very apt to mislead them, was the 
 joining of wévev only, to sx not, as if it were pdvoy reic, not only those who 
 are of the circumcision; whereas it should be understood, as it stands joined 
 to weprrouiis, and so wepitouys ovoy are best translated barely circumcision, and 
 the apostle’s seuse runs thus: ‘ that he might be the father of the gentiles that 
 ‘* believe, though they be not circumcised, that righteousness might be im- 
 ** puted to them also: and the father of the j jews, that righteousness might be 
 
312 ROMANS, CHAP. IV., 
 
 TEXT. 
 
 14 For if they, which are of the law, be heirs, faith is made void, 
 and the promise made of none effect. 
 
 15 Because the law worketh wrath: for where no law is, there is 
 no transgression. 
 
 PARAPHRASE, 
 
 mise *, that he should be possessor of the world, 
 was not that Abraham, and those of his seed, who 
 were under the law, should, by virtue of their hav- 
 ing and owning the law, be possessed of it; but by 
 the righteousness of faith, whereby those who were, 
 without the law, scattered all over the world, be- 
 yond the borders of Canaan, became his posterity, 
 and had him for their father+, and inherited the 
 14 blessing of justification by faith. For, if they only 
 who had the law of Moses given them, were heirs of 
 Abraham, faith is made void and useless ¢, it receiv- 
 ing no benefit of the promise, which was made to 
 the heirs of Abraham’s faith, and so the promise 
 15 becomes of no effect. Because the law procures 
 them not justification |, but renders them liable to 
 the wrath and punishment of God||, who, by the 
 
 NOTES. 
 
 * imputed, not to them who have circumcision only, but to them who also 
 ‘¢ walk in the steps of the faith of our father Abraham, which he had being 
 *< uncircumcised.” In which way of understanding this passage, not only the 
 apostle’s meaning is tery plain, easy, and coherent; but the construction of the 
 Greek exactly corresponds to that of ver. 1), and is genuine, easy, and natu- 
 ral, which any other way will be very perplexed. 
 
 13 * The promise, here meant, is that which he speaks of, ver. 11, whereby 
 Abraham was made the father of all that should believe, all the world over ; 
 and for that reason he is called xAngévouos xécus, ** heir, or lord of the world.” 
 For the believers, of all nations of the world, being given to him for a poste~ 
 rity, he becomes, thereby, lord and possessor (for so heir amongst the He- 
 brews signified) of the world. For it is plain the apostle, in this verse, pur- 
 sues the argument he was upon, in the two former. And it is also plain, that 
 St. Paul makes circumcision to be the seal of the promise made to Abraham, 
 Gen. xii. as well as of that made to him, Gen. xyii. and so both these to be 
 buat one covenant, and that of ch. xvii. to be but a repetition and farther ex- 
 plication of the former, as is evident from this chapter, compared with Gal. iii. 
 Jn both which the apostle argues, that the gentiles were intended to be justi- 
 fied, as well as the jews; and that both jews and gentiles, who are justified, 
 are justified by faith, and net by the works of the law. 
 
 + Gal, iii. T. 
 
 14 ¢ See Gal. iii. 18, 
 
 15 § Ch. viii. 3, Gal. iii. 21. 
 
 |{ See ch. iii, 19, 20, and v. 10, 13, 20, and vii. 7, 8, 10, 1 Cor, xv. 56, Get. 
 iii, 19, Jobn ix, at, and xv. 22, 
 
CHAP, IV. ROMANS. 313 
 
 TEXT. 
 
 16 Therefore it is of faith, that it might be by grace; to the end 
 the promise might be sure to all the seed, not to that only, 
 which is of the law, but to that also, which is of the faith of 
 Abraham, who is the father of us all. 
 
 17 (As it is written, “ I have made thee a father of many nations’’) 
 before him whom he believed, even God, who quickeneth the 
 dead, and calleth those things, which be not, as though they 
 were ; 
 
 18 Who, against hope, believed in hope, that he might become the 
 
 PARAPHRASE. 
 
 law, has made known to them what is sin, and what 
 punishment he has annexed to it. For there is no 
 incurring wrath, or punishment, where there is no 
 16 law that says any thing of it *: Therefore the inhe- 
 ritance + is of faith, that it might be merely of fa- 
 vour, to the end that the promise might be sure to 
 all the seed of Abraham ; not to that part of it only, 
 which has faith, being under the law; but to that 
 part also, who without the law, inherit the faith of 
 Abraham, who is the father of us all who believe, 
 17 whether jews or gentiles, (As it is written f, “I 
 have made thee a father of many nations.”) I say 
 the father of us all (in the account of God, whom he 
 believed, and who accordingly quickened the dead, 
 i.e. Abraham and Sarah, whose bedies were dead : 
 and called things that are not, as if they were § ;) 
 18 Who without any hope, which the natural course of 
 things could afford, did in hope believe, that he 
 
 NOTES. 
 
 * O95 wx exw vyos, 83: wapaSaces, of that, concerning which there is no law, 
 with the sanction of a punishment annexed, there can be ne transgression, in- 
 curring wrath or punishment, Thus it may be rendered, if we read o with an 
 aspiration, assomedo, But whether it be taken to signify where, or whereof, 
 the sense will be the same, TapdSacis here, to make St. Paul's argument of 
 punishment, by the force and sanction of a law. And so the apostle’s proposi- 
 tion is made good, that it is the law alone, that exposes us to wrath, and that is 
 all the law can do, for it gives us no power to perform. 
 
 16 t+. The grammatical construction does not seem much to favour “ inheri- 
 ““tance,” as the word to be supplied here, because it does not occur in the 
 preceding verses, But he, that observes St. Paul’s way of writing, who more 
 regards things, than forms of speaking, will be satisfied, that it is enough that 
 he mentioned “ heirs,” ver, 13 and 14, and that he does mean inheritance here, 
 Gal. iii. 13, puts it past doubt, 
 
 iT [ See Gen. xvii. 16, 
 
 § Gen, xvi. 3. 
 
314 ROMANS. CHAP, XIV. 
 
 TEXT. 
 
 father of many nations, according to that which was spoken, 
 ‘¢ So shall thy seed be.’’ 
 
 19 And being not weak in faith, he considered not his own body 
 now dead, when he was about an hundred years old, neither yet 
 the deadness of Sarah’s womb. 
 
 20 He staggered not at the promise of God, through unbelief; but 
 was strong in faith, giving glory to God: 
 
 21 And being fully persuaded, that what he had promised, he was 
 able also to perform. 
 
 22 And, therefore, it was imputed to him for righteousness. 
 
 23 Now it was not written for his sake alone, that it was imputed 
 to him; 
 
 24 But for us also, to whom it shall be imputed, if we believe on 
 him that raised up Jesus our Lord from the dead, 
 
 25 Who was delivered for our ofiences, and was raised again for 
 our justification. 
 
 PARAPHRASE. 
 should become the father of many nations, accord- 
 ing to what God had spoken, by God’s showing him 
 the stars of heaven, saying, So shall thy seed be. 
 19 And being firm and unshaken in his faith, he re- 
 garded not his own body, now dead, he being about 
 an hundred years old; nor the deadness of Sarah’s 
 20 womb; He staggered not at the promise of God, 
 through unbelief, but was strong in faith, thereby 
 21 giving glory to God; By the full persuasion he had, 
 that God was able to perform what he had promis- 
 22 ed: And therefore it was accounted to him for 
 23 righteousness. Now this, of its being reckoned to 
 24 him, was not written for his sake alone, But for ours 
 also, to whom faith also will be reckoned for righ- 
 -  teousness, viz. to as many as believe in him, who 
 25 raised Jesus our Lord from the dead *, Who was 
 delivered to death for our offences ¢, and was raised 
 again for our justification {. 
 
 NOTES. 
 
 24 * St. Paul seems to mention this here, in particular, to show the analogy 
 between Abraham’s faith, and that of believers, under the gospel: see 
 ver. 17. 
 
 25 + See Rom. iii. 25, and v.6, 10, Eph.i.7, 1], 14, and v. 2, Col, i. 14, 
 20—22, 1 Tim. ii. 6, Tit. ii. 14, 
 
 1 Cor. xv.17. LThaveset downal! these texts out of St. Paul, that in them 
 might be seen his own explication of what he says here, viz. that our Saviour, 
 by his death, atoned for our sins, and so we were innocent, and thereby freed 
 from the punishment due to sin, But he rose again, to ascertain to us eternal 
 
CHAP. V. ROMAN S. 315 
 
 NOTE. 
 
 life, the consequence of justification; for the reward of righteousness is eternal 
 life, which inheritance we have a title to, by adoption in Jesus Christ. But, 
 if he himself had not that inheritance, if he had not rose into the possession of 
 eternal life, we who hold by and under him, could not have risen from the dead, 
 and so could never have come to be pronounced righteous, and to have received 
 the reward of it, everlasting life. Hence St. Paul tells us, 1 Cor. xv. 17, that 
 ‘if Christ be not raised, our faith is vain, we are yet in our sins,” i. e. as to 
 the attainment of eternal life, it is all one as if our sins were not forgiven. And 
 thus he rose for our justification, i. e. to assure to us eternal life, the conse- 
 quence of justification. And this 1 think is confirmed by our Saviour in these 
 words, ‘‘ because I live, ye shal! live also,” John xiv. 19. 
 
 SECP.:V. 
 CHAP. V. 1—11 
 
 CONTENTS. 
 
 St. Paul, in the foregoing chapters, has examined the 
 glorying of the jews, and their valuing themselves so 
 highly above the gentiles, and shown the vanity of their 
 boasting in circumcision and the law, since neither they, 
 nor their father Abraham, were justified, or found ac- 
 ceptance with God, by circumcision, or the deeds of the 
 law : and therefore they had no reason so as they did to 
 press circumcision and the law on the gentiles, or ex- 
 clude those who had them not, from being the people of 
 God, and unfit for their communion, in and under the 
 gospel. In this section, he comes to show what the 
 convert gentiles, by faith, without circumcision, or the 
 law, had to glory in, viz. the hope of glory, ver. 2, their 
 sufferings for the gospel, ver.3. And God as their God, 
 ver. 11. In these three it is easy to observe the thread 
 and coherence of St. Paul’s discourse here, the interme- 
 diate verses, (according to that abounding with matter 
 and overflowing of thought, he was filled with) being 
 taken up with an accidental train of considerations, to 
 show the reason they had to glory in tribulations. 
 
316 ~ ROMANS, CHAP, Vs 
 
 TEXT. 
 
 1 THERErore being justified by faith, we have peace with God, 
 through our Lord Jesus Christ. 
 
 2 By whom also we have access, by faith, into this grace, wherein 
 we stand, and rejoice in hope of the glory of God. 
 
 3 And not only so, but we glory in tribulations also, knowing that 
 tribulation worketh patience ; 
 
 4 And patience, experience ; and experience, hope; 
 
 5 And hope maketh not ashamed, because the love of God is shed 
 abroad in our hearts, by the Holy Ghost, which is given unto us. 
 
 6 For, when we were yet without strength, in due time Christ died 
 for the ungodly. . 
 
 PARAPHRASE. 
 
 THEREFORE, being justified by faith, we * have peace 
 with God, through our Lord Jesus Christ, By whom 
 we have had admittance, through faith, into that fa- 
 vour, in which we have stood, and glory + in the hope 
 3 of the glory, which God has in store forus. And not 
 only so, but we glory in tribulation also, knowing 
 4 that tribulation worketh patience; And patience 
 giveth us a proof of ourselves, which furnishes us with 
 5 hope; And our hope maketh not ashamed, will not 
 deceive us, because { the sense of the love of God is 
 poured out into our hearts by the Holy Ghost, which is 
 6 given unto us(a). For, when the gentiles were yet 
 
 iS 
 
 NOTES. 
 
 1 * “ We,” i.e. we gentiles that are not under the law. It is in theirnames, 
 that St. Paul speaks, in the three last verses of the foregoing chapter, and all 
 through this section, asisevident from the illation here, ‘* therefore being jus- 
 “ tified by faith, we.” It being an inference, drawn from his having proved, in 
 the former chapter, that the promise was not to the jews alone, but to the gentiles 
 also : and that justification was, not by the law, but by faith, and consequently 
 designed for the gentiles, as well as the jews. 
 
 2 + Kavywaeba, ‘ we glory,” The same word here for the convert gentiles, 
 that he had used before, for the boasting of the jews,and the same word he used, 
 where he examined what Abraham had found. The taking notice whereof, as 
 we have already observed, may help to lead us into the apostle’s sense: and 
 plainly shows us here, that St. Paul, in this section, opposes the advantages the 
 gentile converts to christianity have, by faith, to those the jews gloried in, with 
 so much haughtiness and contempt of the gentiles, 
 
 5 t ** Because.” (a) The force of this inference seems to stand thus : the hope 
 of eternal happiness, which we glory in, cannat deceive us, because the gifts of 
 the Holy Ghost, bestowed upon us, assure us of the love of God towards us, the 
 jews themselves acknowledging that the Holy Ghost is given to none, but those 
 who are God’s own people. 
 
CHAP. V. ROMANS, 3147 
 
 TEXT. 
 
 7 Forscarcely for a righteous man will one die: yet peradventure, 
 fer a good man some would even dare to die. 
 
 8 But God commendeth his love towards us, in that, while we were 
 yet sinners, Christ died for us. 
 
 9 Much more then, being now justified by his blood, we shall be 
 saved from wrath through him. 
 
 PARAPHRASE. 
 
 without strength (0), void of ali help, or ability to de- 
 liver ourselves, Christ, in the time that God had 
 appointed and foretold, died for us, who lived 
 without the acknowledgment and worship of the 
 7 true God (bd). Scarce is it to be found that any one 
 will die for a just man, if peradventure one should 
 8 dare to die for a good man; But God recommends, 
 and herein shows the greatness of his love * towards 
 us, in that, whilst we gentiles were a mass of 
 9 profligate sinners}, Christ died for us. Much 
 
 NOTES. 
 
 8 * Another evidence St. Paul gives them here, of the love of God towards 
 them, and the ground they had to glory in the hopes of eternal salvation, is the 
 death of Christ for them, whilst they were yet in their gentile state, which he 
 describes by calling them, 
 
 6,8 + (b)’AcSeveis, ‘* without strength; ” "Acc6<i5, “* ungodly ;” ‘AuaclwAci, 
 “ sinners; ” "Eydcol, “* enemies:” these four epithets are given to them as 
 gentiles, they being used by St. Paul, as the preper attributes of the heathen 
 world, as considered in contra-distinction to the jewish nation. What St. Paul 
 says of the gentiles, in other places, will clear this. The helpless condition of 
 the gentile world in the state of gentilism, signified by acéeveis, without strength, 
 he terms, Col. ii, 13, dead in siu, a state, ifany, of weakness. And hence he 
 says to the Romans, converted to Jesus Christ, ‘* yield yourselves unto God, as 
 “« those that are alive from the dead, and yourselves as instruments of righte- 
 “ ousness unto God,” chap. vi. J]3. How he describes ac#écax, ungodliness, 
 mentioned chap. i. 18, as the proper state of the gentiles, we may see, ver. 21; 
 25. That he thought the title guacrwact, ‘* sinners,” belonged peculiarly to 
 the gentiles, in contra-distinction to the jews, he puts it past doubt, in these 
 words: “‘ we who are jews by nature, and not sinners of the gentiles,” Gal. ii. 
 15, See also chap. vi. 17--22. And as for #$pci, “* enemies,” you have the 
 gentiles before their conversion to christlanity so called, Col. i. 21. St. Paul, 
 Eph. ii, }—13, describes the heathen a little more at large, but yet the parts of 
 the character he there gives them we may find comprized in these four epithets : 
 the acfeveis, “ weak,” ver 1, 5, the accScic, “ ungodly,” and duaplwrol, * sin- 
 “© ners,” ver. 2, 3, and the zyGpel, “* enemies,” ver. 11, 12. 
 
 If it were remembered that St. Paul all along, through the eleven first chapters 
 of this epistle, speaks nationally of the jews and gentiles, as it is visible he does, 
 and not personally of single men, there would be less difficulty, and fewer mis- 
 takes, in understanding this epistle. This oneplace, we are upon, is asufficient 
 instance of it. For if, by these terms here, we shall understand him to denote 
 
318 ROMANS. CHAP. 'V. 
 
 NOTE. 
 
 all men personally, jews as well as gentiles, before they are savingly ingrafted 
 into Jesus Christ, we shall make his discourse here disjointed, and his sense 
 mightily perplexed, if at all consistent. 
 
 That there were some among the heathen as innocent in their lives, and as far 
 from enmity to God, as some among the jews, cannot be questioned. Nay, that 
 many of them were not ace€eis, but ce€duevor, worshippers of the true God, if 
 we could doubt of it, is manifest out of the Acts of the Apostles; but yet St. 
 Paul, in the places above quoted, pronounces them altogether dcecEeis, or abeol, 
 (for that, by these two terms, applied to the same persons, he means the same, 
 i. e, such as did not acknowledge and worship the true God, seems plain) un- 
 godly, and sinners of the gentiles, as nationally belonging to them, in contra- 
 distiaction to the people of the jews, who were the peuple of God, whilst the 
 other were the provinces of the kingdom of Satan: not but that there were sin- 
 ners, heinous sinners among the jews: but the nation, considered as one body 
 and society of men, disowned and declared against, and opposed itself to, those 
 crimes and impurities, which are mentioned by St. Paul, chap. i. 24, &e. as 
 woven into the religious and politic constitutions of the gentiles, There they 
 had their full scope and swing, had allowance, countenance, and protection, The 
 idolatrous nations had, by their religion, laws, and forms of government, made 
 themselves the open votaries, and were the professed subjects of devils. So St. 
 Paul, 1 Cor, x. 20, 21, truly calls the gods they worshipped and paid their ho- 
 mage to. And suitably hereunto, their religious observances, it is well known, 
 were not without great impurities, which were of right charged upon them, when 
 they had a place in their sacred offices, and had the recommendation of religion, 
 to give them credit. The rest of the vices, in St. Paul’s black list, which were 
 not warmed at their altars, and fostered in their temples, were yet, by the con- 
 nivance of the Jaw, cherished in their private houses, and made a part of the 
 uncondemned actions of common life, and had the countenance of custom to 
 authorize them, even in the best regulated and most civilized governments of 
 the heathen, On the contrary, the frame of the jewish commonwealth was 
 founded on theacknowledgment and worship of the one only, true, aud invisible 
 God, and their laws required an extraordinary purity of life, and strictness of 
 manners. 
 
 That the gentiles were styled éy$pc}, ‘‘ enemies,” in a political or national 
 sense, is plain from Eph. ii. where they were called, ‘‘ aliens from the common- 
 “« wealth of Israel, and strangers from the covenant.” Abraham, on the other 
 side, was called, the friend of God, i. e. one in covenant with him, and his pro- 
 fessed subject, that owned God to the world: and so were his posterity, the people 
 of the jews, whilst the rest of the world were under revolt, and lived in open re- 
 bellion against him, vid. Isa, xli. 8. And here in this epistle St. Paul expressly 
 teaches, that when the nation of the jews by rejecting of the Messias put them- 
 selves out of the kingdom of God, and were cast off, from being any longer the 
 people of God, they became enemies, and the gentile world were reconciled. 
 See chap. xi. 15, 28. Hence St. Paul, who was the apostle of the gentiles, calls 
 his performing that office, the ministry of reconciliation, 2 Cor, v.18. And 
 here in thischapter, ver. 1, the privilege, which they receive, by the accepting 
 of the covenant of grace in Jesus Christ, he tells them is this, that they have 
 peace with God, i. e, are no Jonger incorporated with his enemies, and of the 
 party of the open rebels against him, in the kingdom of Satan, being returned to 
 their natural allegiance, in their owning the one, true, supreme God, in 
 submitting to the kingdom he had set up in his son, aud being received by him 
 as his subjects, Suitably hereunto St. James, speaking of the conversion of 
 the gentiles to the profession of the gospel, says of it, that ‘ God did visit the 
 « gentiles, to take out of them a people for his name,” Acts xv. 14, and 
 ver. 19, he calls the converts, those who, ‘ from among the gentiles, are turned 
 to God.” 
 
CHAP. V. ROMANS. 319 
 
 PARAPHRASE. 
 more, therefore, now being justified by his death, shall 
 
 NOTE. 
 
 Besides what is to be found, in other parts of St. Paul’s epistles, to justify 
 the taking of these words here, as applied nationally to the gentiles, in contra- 
 distinction to the children of Israel, that which St. Paul says, ver. 10, 11, 
 makes it necessary to understand them so. ‘* We,” says he, ‘* when we were 
 *¢ enemies, were reconciled to God, and so we now glory in him, as our God.” 
 « We,” here, must unavoidably be spoken in the name of the gentiles, as is 
 plain, not only by the whole tenour of this action, but from this passage, ‘* of 
 ** glorying in God,” which he mentions as a privilege now of the believing 
 gentiles, surpassing that of the jews, whom he had taken notice of before, 
 chap. ii. 17, as being forward to glory in God, as their peculiar right, though 
 with no great advantage to themselves, But the gentiles, who were reconciled 
 now to God, by Christ’s death, and taken into covenant with God, as many as 
 received the gospel, had a new and better title to this glorying, than the jews. 
 Those, that now are reconciled, and glory in God as their God, he says were 
 enemies. The jews, who had the same corrupt nature, common to them with 
 the rest of mankind, are no-where, that I know, called ey6pol, enemies, or, 
 aoeberc, ungodly, whilst they publickly owned him for their God, and professed 
 to behis people. But the heathen were deemed enemies for being ‘* aliens to 
 ‘* the commovwealth of Israel, and strangers from. the covenants of promise.” 
 There were never but two kingdoms in the world, that of God, and that of the 
 devil ; these were opposite, and, therefore, the subjects of the latter could not 
 but be in the state of enemies, and fall undér that denomination. . The revolt 
 from God was universal, and the nations. of the earth had given themselves up 
 to idolatry, when God called Abraham, and tvok him into covenant with him- 
 self, as he did afterwards the whole nation of the israelites, whereby they 
 were re-admitted into his kingdom, came under his protection, and were his peo- 
 ple and subjects, ‘and no longer enemies, whilst all the rest of the nations re- 
 mained in the state of rebellion, the professed subjects of other gods, who were 
 usurpers upon Goa’s right, and enemies of his kingdom. And, indeed, if the 
 four epithets be not taken to be spoken here of the gentile world, in this poli- 
 tical and truly evangelical sense, but in the ordinary, systematical notion, 
 applied to all mankind, as belonging universally to every man personally, 
 whether by profession gentile, jew, or christian, before he be actually regene- 
 rated by a saving faith, and an effectual thorough conversion; -the illative 
 particic, ‘‘ wherefore,” in the beginning of ver. 12, will liardly connect it, 
 and what follows, to the foregoing part of this chapter. But the eleven first 
 verses must be taken for a parenthesis, and then the ‘ therefore,” in the be- 
 ginning of this fifth chapter, which joins it to the fourth, with a very clear 
 connection, will be wholly insignificant ; and, afterall, the sense of the 12th 
 verse will but ill solder with the end of the fourth chapter, notwithstanding 
 the ‘‘ wherefore,” which is taken to bring them in, as an inference. Whereas, 
 these eleven first verses, being supposed to be spoken of the gentiles, make 
 them not only of a piece with St. Paul’s design, in the foregoing and the fol- 
 lowing chapters, but the thread of the whole discourse goes very smooth, and 
 the inferences (ushered iu with ‘* therefore,” in the first verse, and with 
 “ wherefore,” in the 12th verse) are very easy, clear, and natural, from the 
 immediately preceding verses. That of the first verse may be seen in what we 
 have already said ; and that of the 12th verse in short stands thus: ‘* We gen- 
 “tiles have, by Christ, received the reconciliation, which we cannot doupdt to 
 “« be intended for us, a5 well as for the jews, since sin and death entered into 
 “ the world by Adam, the common father of us all. And as, by the disobedience 
 “ of the one, condemnation of death came on all; so, by the obedience of 
 ‘* one, justification to life came upon all.” 
 
320 ROMANS. CHAP, V. 
 
 TEXT. 
 
 10 For if, when we were enemies, we were reconciled to God, by 
 the death of his son ; much more being reconciled, we shall be 
 saved by his life. 
 
 11 And not only so, but we also joy in God through our Lord Je- 
 sus Christ, by whom we have now received the atonement. 
 
 PARAPHRASE. 
 
 we through him be delivered from condemnation * 
 -10 at the day of judgment. For if, when we were 
 enemies +, we were reconciled to God, by the death 
 of his son, much more, being reconciled, shall we be 
 11 saved by his life. And not only t{ do we glory in 
 tribulation, but also in God, through our Lord Jesus 
 Christ, by whom now § we have received a 
 
 tion. 
 NOTES. 
 
 9 * What St. Paul here calls * wrath,” he calls“ the wrath to come,” 1 Thess. 
 i. 10, and generally, in the New Testament, “ wrath,” is put for the punish- 
 ment of the wicked at the last day. 
 
 + See note (5) page 317. 
 
 1L }$ O08 pov d:, * and not only so.” I think nobody can with the least 
 attention read this section, without perceiving that these words joins this verse to 
 the 3d. The apostle in the 2d verse says, ‘* we the gentiles, who believe, glory 
 ‘© in the hopes of an eternal, splendid state of bliss.” Inthe third verse he adds 
 & pdvoy 8, and not onlyso, but our afflictions are to us matter of glorying,” 
 which he proves in the seven following verses, and then, ver. 11, adds 2 jdvoy 8, 
 “ and not only so; but we glory in God also, as our God, being reconciled to 
 “him in Jesus Christ.” And thus he shows, that the convert gentiles had 
 whereof to glory, as well as the jews, and were not inferiour to tient though 
 they had not circumcision and the law, wherein the jews gloried so much, but 
 with no ground, in comparison of what the gentiles had to glory in, by faith in 
 Jesus Christ, now under the gospel. 
 
 § It is true, we gentiles could not formerly glory in God, as our God; that 
 was the privilege of the jews, who alone of all the nations owned him for their . 
 King and God ; and were his people, in covenant with him, All the rest of 
 the kingdoms of the earth had taken otlier lords, and given themselves up to false 
 gods, to serve and worship them, and so were in a state of war with the true 
 God, the God of [srael. But now we being reconciled by Jesus Christ, whom 
 we have received, and own for our Lord, and thereby being returned into his 
 kingdom, and to our ancient allegiance, we can truly gloryi in God, as our God, 
 which the jews cannot do, who have refused to receive Jesus for their Lord, 
 whom God hath appointed Lord over all things. 
 
CHAP. V. ROMANS. 321. 
 
 SECT. VI. 
 CHAP. V. 12.~—VII. 25. 
 
 CONTENTS. 
 
 THE apostle here goes on with his design, of showing 
 that the gentiles, under the gospel, have as good a title 
 to the favour of God, as the jews; there being no other 
 way for either jew or gentile, to find acceptance with 
 God, but by faith in Jesus Christ. In the foregoing 
 section he reckoned up several subjects of glorying, 
 which the convert gentiles had without the law, and 
 concludes them with this chief and principal matter of 
 glorying, even God himself, whom, now that they 
 were, by Jesus Christ their Lord, reconciled to him, 
 they could glory in as their God. 
 
 To give them a more full and satisfactory comprehen- 
 sion of this, he leads them back to the times before the 
 giving of the law, and the very being of the jewish na- 
 tion; and lays before them, in short, the whole scene of 
 God's economy, and his dealing with mankind, from 
 the beginning, in reference to life and death. 
 
 1. He teaches them, that by Adam’s lapse all men 
 were brought into a state of death, and by Christ’s death 
 all are restored to life. By Christ also, as many as be- 
 lieve are instated in eternal life. 
 
 2. That the law. when it came, laid the israelites 
 faster under death, by enlarging the offence, which had 
 death annexed to it. For, by the law, every transgres- 
 sion that any one under the law committed, had death 
 for its punishment, notwithstanding which, by Christ, 
 those under the law, who believe, receive life. 
 
 3. That, though the gentiles, who believe, come not 
 under the rigour of the law, yet the covenant of grace, 
 which they are under, requires that they should not be 
 servants and vassals to sin, to obey it in the lusts of it, 
 but sincerely endeavour after righteousness, the end 
 whereof would be everlasting life. 
 
 4, That the jews also, who receive the gospel, are 
 
 Y 
 
329 ROMANS. CHAP. ¥. 
 
 delivered from the law; not that the law is sin; but 
 because, though the law forbid the obeying of sin, as 
 well as the gospel ; yet not enabling them to resist their 
 sinful lusts, but making each compliance with any sin- 
 ful lust deadly, it settles upon them the dominion of 
 sin, by death, from which they are delivered by the 
 grace of God alone, which frees them from the condem- 
 nation of the law, for every actual transgression, and 
 requires no more, but that they should, with the whole 
 bent of their mind, serve the law of God, and not their 
 carnal lusts. In all which cases the salvation of the 
 gentiles is wholly by grace, without their being at all 
 under the law. And the salvation of the jews is wholly 
 by grace also, without any aid, or help from the law : 
 from which also, by Christ, they are delivered. 
 
 Thus lies the thread of St. Paul’s argument, wherein 
 we may see how he pursues his design, of satisfying of 
 gentile converts at Rome, that they were not required 
 to submit to the law of Moses; and of fortifying them 
 against the jews, who troubled them about it. 
 
 For the more distinct and easy apprehension of St. 
 Paul’s discoursing on these four heads, I shall divide 
 this section into the four following numbers, taking 
 them up, as they lie in the order of the text. 
 
 SECT Van Ne 
 CHAP. V. 12—19. 
 
 CONTENTS. 
 
 HERE he instructs them in the state of mankind in 
 general, before the law, and before the separation that 
 was made thereby of the israelites from all the other 
 nations of the earth. And here he shows, that Adam, 
 transgressing the law, which forbad him the eating of 
 the tree of knowledge, upon pain of death, forfeited im- 
 mortality, and becoming thereby mortal, all his poste- 
 rity, descending from the loins of a mortal man, were 
 mortal too, and all died, though none of them broke that 
 
CHAP, Y. ROMANS. 323 
 
 law, but Adam himself: but, by Christ, they are all 
 restored to life again. And, God justifying those who 
 believe in Christ, they are restored to their primitive 
 state of righteousness and immortality ; so that the gen- 
 tiles, being the descendants of Adam, as well as the 
 jews, stand as fair for all the advantages, that accrue to 
 the posterity of Adam, by Christ, as the jews them- 
 selves, it being all wholly and solely from grace. 
 
 TEXT. 
 
 12 Wherefore, as by one man sin entered into the world, and death 
 by sin: and so death passed upon all men, for that all have 
 sinned. 
 
 13 For until the law sin was in the world: but sin is not imputed 
 when there is no law. 
 
 PARAPHRASE. 
 
 12 Wherefore, to give you a state of the whole matter, 
 from the beginning you must know, that, as by the 
 act of one man, Adam, the father of us all, sin en- 
 tered into the world, and death, which was the 
 punishment annexed to the offence of eating the 
 forbidden fruit, entered by that sin, for that all 
 
 13 Adam’s posterity thereby became mortal *. It is 
 true, indeed, sin was universally committed in the 
 
 NOTE. 
 
 12 * ** Having sinned,” Ihave rendered became mortal, following the rule 
 I think very necessary for the understanding St. Paul’s epistles, viz, the mak- 
 ing him, as much as is possible, his own interpreter, 1 Cor. xv. 22, cannot be 
 denied tobe parallel to this place. This and the following verses here being, 
 as one may say, a comment on that verse in the Corinthians, St. Paul treating 
 here of the same matter, but more at large. There he says, “ as in Adam all 
 © die,’ which words cannot be taken literally, but thus, that in Adam all 
 became mortal. The samehe says here, but in other words, putting, by a no 
 very unusual metonymy, the cause for the effect, viz. the sin of eating the for- 
 bidden fruit, for the effect of it on Adam, viz. mortality, and, in him, on all 
 his posterity: a mortal father, infected now with death, being able to produce 
 no better than a mortal race. Why St. Paul differs in his phrase, here, from 
 that which we find he used to the corinthians, and prefers here, that which is 
 harder and more figurative, may perhaps be easily accounted for, if we consider 
 his style and usual way of writing, wherein is shown a great liking of the 
 beauty and force of antithesis, as serving much to illustration and impression. 
 In the xvth chapier of 1 Cor. he is speaking of life restored hy Jesus Christ, 
 and, to illustrate and fix that in their minds, the death of mankind best served : 
 here, to the remans, he is discoursing of righteousness restored to men by 
 Christ, and therefore, here, the term sin is the most natural and properest to 
 set that off. But that neither actual] or imputed sin is meant here, or ver. 19; 
 Where the same way of expression is used, he, that has need of it, may see 
 proved in Dr, Whitby upon the place. If there can be aty need of any other 
 
 Y 2 
 
324 ROMANS. CHAP. V. 
 
 ‘TEXT. 
 
 14 Nevertheless, death reigned from Adam to Moses, even over 
 
 PARAPHRASE. 
 
 world by all men, all the time before the’positive law 
 of God delivered by Moses: but it is as true * that 
 there is no certain, determined punishment affixed 
 14 to sin, without a positive law + declaring it. Ne- 
 
 NOTES. 
 
 proof, when it is evidently contrary to St. Paul’s design here, which is to show, 
 that all men, from Adam to Moses, died solely, in consequence of Adam’s trans- 
 gressions, see ver. 17. 
 
 3 * Otx EAAoyeira, ** is not imputed,” so our translation, but possibly not 
 exactly to the sense of the apostle; EAAcyeiv signifies to reckon, but cannot be 
 interpreted reckon to, which is the meaning of impute, without a person 
 assigned, to whom it is imputed. And so we see, when the word is used in 
 that sense, the dative case of the person is subjoined. And therefore it is well 
 translated, Philem. 18. If he owes thee any thing, cuch ehAsyer, put it to my 
 account, reckon, or imputeit to me. Besides St. Paul here tells us, the sin, 
 here spoken of, as net reckoned, was in the world, and had actually existence, 
 during the time between Adam and Moses; but the sin, which is supposed to 
 be imputed, is Adam’s sin, which he committed in paradise, and was not in 
 the world, during the time from Adam till Moses, and therefore ZAAoyeiras 
 cannot here signify imputed. Sins in sacred scripture are called debts, but 
 nothing.can be brought to account, as a debt, till a value beset uponit. Now 
 sins can no way be taxed, or a rate set upon them, but by the positive declara- 
 tiou and sanction of the law-maker. Mankind, without the positive law of 
 God, knew, by the light of nature, that they transgressed the rule of their na- 
 ture, reason, which dictated to them what they ought todo. But, without a 
 positive declaration of God, their sovereign, they could not tell at what rate 
 God taxed their trespasses against this rule; till he pronounced that life should 
 be the price of sin, that could not be ascertained, and consequently sin could 
 not be brought to account: and, therefore, we see that where there was no 
 Positive law, affixing death to sin, men did not look on death as the wages, or 
 retribution for their sin; they did not account, that they paid their lives as a 
 debt and forfeit for their transgression. This is the more to be considered, be- 
 cause St. Paul, in this epistle, treats of sin, punishment, and forgiveness, by 
 way of an account, as it were, of debtor and creditor. 
 
 He will be farther confirmed in this sense of these words, who will be at 
 the pains to compare chap. iv. 15, and v, 13, 20, and vii, 8,9, together. St. 
 Paul, chap. iv. 15, says, the law worketh ‘wrath, i, @. carrieth “punishment 
 with it. For where there is no Jaw there is nu transgression. Whereby is not 
 meant, that there is no sin, where there is no positive law, (the contrary 
 whereof he says in this verse, viz. that sin was in the world all the time, before 
 the law) but that there is no transgression, with a penalty annexed to it, with- 
 out a positive law. And hence he tells the romans, chap. i. 32, that they knew 
 not that those things deserved death, [vid. note, chap. i. 32] but it was by the 
 positive law of God only, that men knew that death was certainly annexed to 
 sin, as its certain and unavoidable punishment; and so St. Paul argues, chap. 
 vil. 8, 9. 
 
 + Néus, “law.” Whether St. Paul by »040¢ here means law in general, as 
 for the most part he does, where he omits the article; or whether he means 
 
ee) 
 its) 
 Or 
 
 CHAP, V. ROMANS. , 
 
 TEXT. 
 
 them that had not sinned, after the similitude of Adam’s trans- 
 gression, who is the figure of him that was to come. 
 
 15 But not as the offence, so also is the free gift. For if, through 
 the offence of one, many be dead, much more the grace of God, 
 and the gift by grace, which is by one man, Jesus Christ, hath 
 abounded unto many. ‘ 
 
 PARAPHRASE. 
 
 vertheless, we see that, in all that space of time, 
 which was before the positive law of God by Moses, 
 men from the beginning of the world, died, all as 
 well as their father Adam; though none of them, 
 but he alone, had eaten of the forbidden fruit *; 
 and thereby, as he had committed that sin, to which 
 sin alone the punishment of death was annexed, by 
 the positive sanction of God, denounced to Adam, 
 who was the figure and type of Christ, who was to 
 15 come. But yet though he were the type of Christ, 
 yet the gift, or benefit, received by Christ, is not 
 exactly conformed and confined to the dimensions of 
 the damage, received by Adam’s fall. For if, by 
 the lapse of one man, the multitude +, i. e. all men 
 died+, much more did the favour of God, and the free 
 gift by the bounty or good-will which is in Jesus 
 Christ, exceed to the multitude f, i.e. to all men. 
 
 NOTES. 
 
 the law of Moses ia particular, in which sense he commonly joins the article 
 to x¢uo¢; this is plain, that St. Panl’s notion of a law was contormable to that 
 given by Moses, and so he uses the word séu0s, in English, Jaw, for the posi- 
 tive command of God, with a sanction of a penaliy annexed to it; of which 
 kind there never having been any one given to any people, but that by Moses 
 to the children of Israel, till the revelation of the wi!l of God by Jesus Christ 
 to all mankind, which, for several reasons, is always called the gospel, in con- 
 tradistinction to the law of Moses; when St. Paul speaks of law, in general, it 
 reduces itself, in matter of fact, to the law of Moses. 
 
 14 * In this verse St. Paul proyes, that all! men became mortal, by Adam’s 
 eating the forbidden fruit, and by that alone, because no man can incur a 
 penalty, without the sanction of a positive law, declaring and establishing that 
 penalty; butdeath was annexed, by no positive law, to anysin, but the eating 
 the forbidden fruit: amd therefore men’s dying, before the law of Moses, was 
 purely in consequence of Adam’s sin, in eating the forbidden fruit; and the 
 positive sanction of death annexed to it, an evident proof of man’s mortality 
 coming from thence. < 
 
 15 + Of wodAci, and 75; q2423;, I suppose may be understood to stand here 
 
326 ROMANS. CHAP. V. 
 
 TEXT. 
 16 And not as it was by one that sinned, so is the gift: for the judg- 
 
 PARAPHRASE. 
 
 16 Furthermore, neither is the gift, as was the lapse, 
 by one sin*. For the judgment or sentence was 
 for one * offence, to condemnation: but the gift of 
 favour reaches, notwithstanding many* sins, to 
 
 NOTES. 
 
 for the multitude, or collective body of mankind, For the apostle, in express 
 words, assures us, 1 Cor. xv. 22, ** That in Adam all died, and in Christ all 
 ‘* are made alive:” and so bere, ver. 18, All men feli under the condemnation 
 of death, and all men were restored unto justification of life, which all men, 
 in the very next words, ver, 19, are called of aoAdcl, the many. So that the 
 many in the former part of this verse, and the many at theend of it, compre- 
 hending all mankind, must be equal, The comparison, therefore, and the 
 inequality of the things compared, lies not, here, between the numbers of those 
 that died, and the numbers of those that shall be restored to life; but the com- 
 parison lies between the persons by whom this general death, and this general 
 restoration tolife came, Adam the type, and Jesus Christ the antitype; and it 
 seems to lie in this, that Adam’s lapse came barely for the satisfaction of his 
 own appetite, and desire of good to himself; but the restoration was from the 
 exuberant bounty and good-will of Christ towards men, who at the cost of his 
 own painful death, purchased life for them. The want of taking the compa- 
 rison here right, and the placing it amiss, in a greater number restored to life 
 by Jesus Christ, than those brought into death by Adam’s sin, hath led some 
 men so far out of the way, as to allege, that men, in the deluge, died for their 
 own sins. It is true they did so, and so did the men of Sodom and Gomorrah, 
 
 and the philistines cut off by the israelites, and multitudes of others: but it is 
 as true, that, by their own sins, they were not made mortal: they wereso be- 
 fore, by their father Adam’s eating the forbidden fruit; so that, what they 
 paid for their own sins, was not immortality, which they had not, but a few 
 years of their own finite lives, which having been let alone, would every oue 
 of them in a short time have come to an end. It cannot be denied, therefore, 
 but that it is as true of these as any of the rest of mankind, before Moses, that 
 they died solely in Adam, as St. Paul has proved in the three preceding verses. 
 And it is as true of them, as if any of the rest of mankind in general, that they 
 died in Adam. For this St. Paul expressly asserts of all, ‘* that in Adam all 
 “¢ died,” 1 Cor. xv. 22, and in this very chapter, ver. 18, in other words. It 
 is then a flat contradiction to St. Paul to say, that those, whom the flood swept 
 away, did not die in Adam. 
 
 16 * A} ivt5 Guagryyaro;, ‘* by one sin,” so the Alexandrine copy reads it, 
 more conformable to the apostle’s sense. For if tc, ‘* one,”’ in this verse, be 
 to he taken for the person of Adam, and not for his own sin, of eating the for- 
 bidden fruit, there will be nothing to answer moAAdy rapamtwudrwv, “ many 
 “¢ offences” here, and so the comparison, St. Paul is upon, will be lost; 
 whereas, it is plain, that in this verse he shows another disproportion in the 
 ‘case, wherein Adam, the type, comes short of Christ, the antitype ; and that 
 is, that it was but for one only transgression, that death came upon all men: 
 but Christ restores life unto all, notwithstanding multitudes of sins. Thesetwo 
 excesses both of the good-will of the donor, and the greatness of the gift, are 
 both reckoned up together, in th> following verse, and are there plainly ex- 
 pressed in zepiocesoy ri ydprtos xo TH Cwpetss the excess ofthe favour, in the 
 greater good-will and cost of the donor; and the inequality of the gift itself, 
 which exceeds, as many exceeds one; or the deliverance from the guilt of 
 many sins, does exceed the deliverance from the guilt ofone. 
 
CHAP. V. ROMANS. 327 
 
 TEXT. 
 
 ment was by one, to condemnation ; but the free gift is of many 
 offences, unto justification. 
 
 17 For if by one man’s offence death reigned by one; much more 
 they which receive abundance of grace, and of the gift of righ- 
 teousness, shall reign in life by one, Jesus Christ. 
 
 18 Therefore as, by the offence of one, judgment came upon all 
 
 PARAPHRASE. 
 
 17 justification of life*. For if, by one lapse, death 
 reigned, by reason of one offence, much more shall 
 they who receiving the surplusage + of favour, and 
 of the gift of righteousness, reign in life by one, even 
 
 18 Jesus Christ. Therefore ¢ as, by one { offence, (viz.) 
 Adamm’s eating the forbidden fruit, all men fell under 
 
 NOTES. 
 
 * Zoys, ‘ of life,” is found in the Alexandrine copy. And he that read 
 yer. 18, will scarce incline to the leaving of it ont here. 
 
 17 + ‘*Surplusage,” so qwepiccefa signifies. The surplusage of yéprtos, 
 favour, was the painful death of Christ, whereas the fall cost Adam no more 
 pains, but eating the fruit. The surplusage of Swpexs, the gift, or benefit re- 
 ceived, wasa justification to life from a multitude of sins, whereas the loss of 
 life came upon all men, only for one sin; but all men, how guilty scever of 
 many sins, are restored to life. 
 
 18 }{ ** Therefore,” here, is not used as an illative, introducing an inference 
 from the immediately preceding verses, but is the same “ therefore,” which 
 began, ver. 12, repeated here again, with part of the inference, that was 
 there begun and left incomplete, the continuation of it being interrupted, by 
 the intervention of the proofs of the first part of it. The particle, ‘ as,” im- 
 mediately following “ therefore,” ver. 12, is a convincing proof of this hay- 
 ing there, or inthe following verses, nothing to answer it, and so leaves the 
 sense imperfect and suspended, till you come to this verse, where the same 
 reasoning is taken up again, and the same protasis, or the first part of the 
 comparison repeated: and then the apodosis, or latter part, is added to it; 
 and the whole sentence made complete: which, to take right, one must read 
 thus, ver. 12, ‘* Therefore, as by one man sin entered into the world, and 
 «* death by sin, and so death passed upon all men, &c.” ver. 18, I say, there- 
 fore, ‘* as by the offence of one judgment came upon all men to condemna- 
 “« tion, even so by the righteousness of one, the free gift came upon all men, to 
 “¢ justification of life.” A like interruption of what he began to say, may be 
 seen, 2 Cor, xii. 14, and the same discourse, after the interposition of eight 
 verses, began again chap. xiii. 1, not to mention others, that I think may be 
 found in St. Paul’s epistles. 
 
 § That 4b; waparrjuzoro; ought to be rendered “ one offence; ” and not 
 the “ offence of one man:” and so &b¢ B:xcwuaros, ** one act of righteous- 
 “* ness,”’ and not the “ righteousness of one; ” is reasonable to think: because, 
 in the next verse, St. Paul compares one man to one man, and therefore it is fit 
 to understand him here (the construction also favouring it) of one fact, com- 
 pared with one fact, unless we will make him here (where heseems to study con- 
 ciseness) guilty of ataufology. Buttakenas {think they should be understood, 
 one may seea harmony, beauty, and fullness in this discourse, which at first sight 
 
328 ROMANS. CHAP. V. 
 
 TEXT. 
 
 men to condemnation: even so by the righteousness of one, the 
 free gift came upon all men, unto justification of life. 
 
 19 For, as by one man’s disobedience, many were made sinners: so, 
 by the obedience of ene, shall many be made righteous. 
 
 PARAPHRASE. 
 
 the condemnation of death : so, by one act of righte- 
 ousness, viz. Christ’s obedience to death upon the 
 
 19 cross *, all men are restored to life . For as, by one 
 man’s disobedience, many were brought into a state 
 
 of mortality, which is the state of sinners}; so, by 
 the obedience of one, shall many be made righteous, 
 
 i. e. be restored to life again, as if they were not 
 sinners. 
 
 NOTES. 4 
 
 seems somewhat obscure and perplexed. For thus, in these two verses, 18, 195 
 he shows the correspondence of Adam the type, with Christ the antitype, as we 
 may see, ver. 14, he designed, as he had shown the disparity between them, 
 ver. 15, 16, 17. 
 
 * That this is the meaning of 31 &b¢ Sixcuwsparos, is plain by the following 
 verse. St. Paul every one may observe to bea lover of antithesis. In this 
 verse it is ibs wapertujuaros, ‘‘ one perverse act of transgression,” and évd: 
 Ssxcuwporoc, “ one right act of submission: ” in the next verse, it is rapaxoy, 
 ‘© disobedience,” and vzaxo}, ** obedience,”-the same thing being meant in 
 both verses. And that this S:xx/wma, this act of obedience, whereby he pro- 
 cured life to all mankind, was his death upon the cross, 1 think no-body ques- 
 tions, see ver. 7—-9, Heb. ii. 10, 14, Phil. ii. 8, and that @xowypoere, when 
 applied to men, signifies actions conformable to the will of God, see Rev, 
 xix. 8. 
 
 + By Sixatwors Lois, ‘justification of life,’ which are the words of the 
 text, is not meant that righteousness by faith, which is to eternal life, For 
 eternal life is no-where, in sacred scripture, mentioned, as the portion of all 
 men, but only of the saints. But the “ justification of life,” here spoken of, 
 is what all men partake in, by the benefit of Christ’s death, by which they are 
 justified from all that was brought upon them by Adam’s sin, i. e. they are dis- 
 charged from death, the consequence of Adam’s transgression; aud restored to 
 life to stand, or fall by that plea of righteousness, which they can make, either 
 of their own by works, or of the-righteousness ef God by faith, 
 
 19 { “ Sinners.” Here St. Paul uses the same metonymy as above, ver. 12, 
 putting sinners for mortal, whereby the antithesis to righteous is the more 
 lively, i 
 
CHAP, V. ROMANS. 329 
 
 SECT. VI. N°. 2. 
 CHAP. V. 20, 21. 
 
 CONTENTS. 
 
 St. Paul, pursuing his design in this epistle, of satis- 
 fying the gentiles, that there was no need of their sub- 
 mitting to the law, in order to their partaking of the 
 benefits of the gospel, having, in the foregoing eight 
 verses taught them, that Adam’s one sin had brought 
 death upon them all, from which they were all restored 
 by Christ’s death, with addition of eternal bliss and 
 glory, to all those who believe in him ; all which being 
 the effect of God’s free grace and favour, to those who 
 were never under the law, excludes the law from having 
 any part init, and so fully makes out the title of the 
 gentiles to God’s favour, through Jesus Christ, under the 
 gospel, without the intervention of the law. Here, for 
 the farther satisfaction of the gentile converts, he shows 
 them. in these two verses, that the nation of the hebrews, 
 who had the law, were not delivered from the state of 
 death by it, but rather plunged deeper under it, by the 
 law, and so stood more in need of favour, and indeed 
 had a greater abundance of grace afforded them, for 
 their recovery to life by Jesus Christ, than the gentiles 
 themselves. Thus the jews themselves, not being saved 
 by the law, but by an excess of grace, this is a farther 
 proof of the point St. Paul was upon, viz. that the gen- 
 tiles had no need of the law, for the obtaining of life, 
 under the gospel. 
 
 LET. 
 20 Moreover, the law entered, that the offence might abound: but 
 where sin abounded, grace did much more abound ; 
 
 PARAPHRASE. 
 20 This was the state of all * mankind, before the law, 
 
 NOTE. 
 
 20 * There can be nothing plainer, than that St. Paul here, in these two 
 verses, makes a comparison between the state of the jews, and the state of the 
 
$30. ' ROMANS. CHAP, 'V. 
 
 PARAPHRASE, 
 
 they all died for the one zaparrwya, lapse, or offence, 
 of one man which was the only irregularity, that 
 had death annexed to it: but the law entered, and 
 took place over a small part of mankind*, that this 
 mopemtwud, lapse, or offence, to which death was 
 
 NOTES. 
 
 gentiles, as it stands described in the eight preceding verses, to show wherein 
 they differed, or agreed, so far as was necessary to his present purpose, of 
 satisfying the convert romans, that, in reference to their interest in the gospel, 
 the jews had no advantage over them, by the law. With what reference to 
 those eight verses, St. Paul writ these two, appears by the very choice of his 
 words. He tells them, ver, 12, ‘* that death by sin <icAbe entered into the 
 «« world,” and here he tells them that the law (for sin and death were entered 
 already) wapeoyAbev, entered a little, a word that set, in opposition to eia7Ade, 
 gives a distinguishing idea of the extent of the law, such as it really was, 
 little and narrow, as was the people of Israel (whom alone it reached) in re- 
 spect of all the other nations of the earth, with whom it had nothing to do. 
 For the law of Moses was given to Israel alone, and not to all mankind. The 
 vulgate, therefore, translates this word right, subintravit, it entered, but not 
 far, i. e. the death which followed, upon the account of the mosaical law, 
 reigned over but a small part of mankind, viz. the children of Israel, who alone 
 were under that law: whereas, by Adam’s transgression of the positive law 
 given him in paradise, death passed upon all men. 
 
 * "Iva, ‘* that.’ Some would have this signify barely the event, and not 
 the intention of the law-giver, and so understand by these words, “thatthe . 
 ‘© offence might aboucd,” the increase of sin, or the aggrayations of it, asa 
 consequence of the law. But it is to be remembered, that St. Paul here sets 
 forth the difference, which God intended to put, by the law which he gave them, 
 between the children of Israel and the gentile world, in respect of life and death ; 
 life and death being the subject St. Paul was upon. And, therefore, to men- 
 tion barely accidental consequences of the law, that made the difference, had 
 come short of St. Paul’s purpose. 
 
 All mankind was in an irrecoverable state of death, by Adam’s lapse. It 
 was plainly the intention of God to remove the israelites out of this state, by 
 the law: and so he says himself, that he gave “ them statutes and judgments, 
 ‘¢ which if a man do, he shall live in them,” Lev. xviii. 5. And so St. Paul 
 tells us here, chap. vii, 10, that the law was ordained for life. Whence it 
 necessarily follows, that if life were intended them for their obedience, death 
 was intended them for their disobedience ; and accordingly Moses tells them, 
 Deut. xxx. 19, ‘that he had set before them life and death.” Thus, by the 
 law, the children of Israel were put into a new state: and by the covenant 
 God made with them, their remaining under death, or their recovery of life, 
 was to be the consequence, not of what another had done, but of what they 
 themselves did. They were thenceforth put to stand or fall, by their own ac- 
 tions, and the death they suffered was for their transgressions. Every offence, 
 they committed against the law, did, by this covenant, bind death upon them. 
 It is not easy to conceive, that God should give thema law, to the end sin 
 and guilt should abound amongst them, but yet he might, and did give thema 
 law, that the offence, which had death annexed, “should abound, i.e. that 
 death, which before was the declared penalty of but one offence, should to the 
 jews be made the penalty of every breach by the sanction of this new law, 
 which was not a hardship, but a privilege to them, For in their former state, 
 common to them, with the rest of mankind, death, was unavoidable to them. 
 
CHAP, V. ROMANS. 331 
 
 TEXT. 
 21 That, as sin hath reigned unto death, even so might grace reign 
 
 PARAPHRASE. 
 
 annexed, might abound, i.e. the multiplied trans- 
 gressions of many men, viz. all that were under the 
 law of Moses, might have death annexed to them, 
 by the positive sanction of that law, whereby the 
 offence *, to which death was annexed, did abound, 
 i.e. sins that had death for their punishment, were 
 increased. But, by the goodness of God, where 
 sin +, with death annexed to it, did abound, grace 
 21 did much more abound t. That as sin had reigned, 
 or showed its mastery, in the death of the israelites, 
 
 NOTES. 
 
 But, by the law, they had a trial for life: accordingly our Saviour to the young 
 man, who asked ‘* what he should do to obtain eternal life,” answers, ‘* keep 
 “the commandments.” The law, increasing the offence in this sense, had also 
 another benefit, viz. that the jews, perceiving they incurred death by the law, 
 which was ordained for life, might thereby, as by a schoolmaster, be led to 
 Christ, to seek life byhim. This St. Paul takes notice of, Gal. iii, 24. 
 
 * Tapértwyo is another word, showing St. Paul’s having an eye, in what 
 he says here, to what he said in the foregoing verses. Our bibles translate it 
 “ offence:” it properly signifies ‘‘ fall,” and is used in the foregoing verses, 
 for that transgression, which, by the positive law of God, had death annexed 
 to it, and in that sense the apostle continues to use it here also. There was 
 but one such sin, before the law, given by Moses, viz. Adam’s eating the for- 
 bidden fruit. But the positive law of God, given to the israelites, made all 
 their sins such, by annexing the penalty of death to each transgression, and 
 thus the effence abounded, or was increased by the law. 
 
 + “ Sin.” That by “ sin,” St. Paul here means such failure, as, by the 
 sanction of a positive law, had death annexed to it, the beginning of the next 
 verse shows, where it is declared to be such sin, as reigned in, or by death, 
 which all sin doth not, all sin is not taxed at that rate, as appears by ver. 13, 
 see the note. The article joined here both to wapémrwya and auaprle, for 
 itis ro mopémtwyo, and 4 dzooria, the offence and the sin, limiting the general 
 signification of those words to some particular sort, seems to point out this 
 sense. And that this is not a mere groundless criticism, may appear from 
 ver. 12 and 13, where St. Paul uses gucerix, in these two different verses, with 
 the distinction of the article and no article. p 
 
 + ‘© Grace might much more abound.” The rest of mankind were ina state 
 of death, only for one sin of one man. ‘This the apostle is express in, nat only 
 in the foregoing verses, but elsewhere. But those who were under the law 
 (which made each transgression they were guilty of mortal) were under the 
 condemnation of death, not only for that one sin of another, but also for every 
 one of their own sins. Now to make any one righteous to life, from many, 
 and those his own sins, besides that one, that lay on him before, is greater 
 grace, than to bestow on him justification to life, only from one sin, and that 
 of another man. To forgive the penalty of many sins, is a greater grace, 
 than to remit the penalty of one, 
 
332 ROMANS. CHAP. VIL 
 
 TEXT. 
 through righteousness unto eternal life, by Jesus Christ, our 
 Lord. 
 PARAPHRASE. 
 
 who were under the law ; so grace,in its turn, might 
 reign, or show its mastery, by justifying them, from 
 all those many sins, which they had committed, 
 each whereof, by the law, brought death with it; 
 and so bestowing on them the righteousness of faith, 
 instate them in eternal life, through Jesus Christ our 
 Lord. 
 
 SECT. Vi.- Wo 
 CHAP. VI. 1—23. 
 
 CONTENTS. 
 
 Sr. Paul having, in the foregoing chapter, very much 
 magnified free grace, by showing that all men, having 
 lost their lives by Adam’s sin, were, by grace, through 
 Christ, restored to life again ; and also, as many of them 
 as believed in Christ, were re-established in immortality 
 by grace; and that even the jews, who, by their own 
 trespasses against the law, had forfeited their lives, over 
 and over again, were also, by grace, restored to life, 
 grace super-abounding, where sin abounded; he here 
 obviates a wrong inference, which might be apt to mis- 
 lead the convert gentiles, viz. ‘“ therefore, let us con- 
 * tinue in sin, that grace may abound.” ‘The contrary 
 whereof he shows their very taking upon them the pro- 
 fession of christianity required of them, by the very initi- 
 ating ceremony of baptism, wherein they were typically 
 buried with Christ, to teach them that they, as he did, 
 ought to die to sin ; and, as he rose to live to God, they 
 should rise to a new life of obedience to God, and be no 
 more slaves to sin, in an obedience and resignation of 
 themselves to its commands. For, if their obedience 
 
CHAP. VI. ROMANS. 333 
 
 were to sin, they were vassals of sin, and would cer- 
 tainly receive the wages of that master, which was 
 nothing but death: but, if they obeyed righteousness, 
 i.e. sincerely endeavoured after righteousness, though 
 they did not attain it, sin should not have dominion 
 over them, by death, i.e. should not bring death upon 
 them. Because they were not under the law, which 
 condemned them to death for every transgression ; but 
 under grace, which, by faith in Jesus Christ, justified 
 them to eternal life, from their many transgressions. 
 And thus he shows the gentiles not only the no necessity, 
 but the advantage of their not being under the law. 
 
 TEXT. 
 
 1 Wuat shall we say then? shall we continue in sin, that grace 
 may abound? 
 
 2 God forbid: how shall we that are dead to sin, live any longer 
 therein ? 
 
 PARAPHRASE. 
 
 1 Wuart shall we say then? Shall we continue in sin, 
 2 that grace may abound? God forbid: how can it be 
 that we *, who, by our embracing christianity, have 
 renounced our former sinful courses, and have pro- 
 fessed a death to sin, should live any longer in it ? 
 
 NOTE. 
 
 2* « We,” i.e. I and all converts to christianity. St. Paul, in this 
 chapter, shows it to be the profession and obligation of all christians, even by 
 their baptism, and the typical signification of it, to be “ dead to sin, and alive 
 *« to God,” i.e. as he explains it, net to be any longer vassals to sin, in obey- 
 ing our lusts, but to be servants to God, in a sincere purpose and endeavour of 
 obeying him. For, whether under the law, or under grace, whoever isa vassal 
 to sin, i.e. indulges himse!f in a compliance with his sinful lusts, will receive 
 the wages which sin pays, i.e. death. This he strongly represents here, to the 
 gentile converts of Rome (for it is to them he speaks in this chapter) that they 
 might not mistake the state they were in, by being, not under the law, but 
 under grace, of which, and the freedom and largeness of it, he had spoken so 
 much, and sv highly in the foregoing chapter, to let them see, that to be under 
 grace, was not a state of licence, but of exact obedience, in the intention and 
 endeavour of every one under grace, though in the performance they came 
 short of it. This strict obedience, to the utmost reach of every one’s aim and 
 endeavours, he urges as necessary, because obedience to sin unavoidably pro- 
 duces death, and he urges as reasonable, for this very reason, that they were 
 not under the Jaw, but under grace. For as much as all the endeavours after 
 righteousness, of those who were under the law, were lost labour, since any 
 one slip forfeited life: but the sincere endeavours after righteousuess of those, 
 who were under grace, were sure to succeed, to the attaining the giftfof eternal 
 life. 
 
334. ROMANS. CHAP. VI. 
 
 TEXT. 
 
 3 Know ye not, that so many of us as were baptized into Jesus 
 Christ, were baptized into his death? 
 
 4 Therefore we are buried with him by baptism, into death; that, 
 like as Christ was raised up from the dead by the glory of the 
 Father, even so we also should walk in newness of life. 
 
 5 For, if we have been planted together in the likeness of his death, 
 we shall be also in the likeness of his resurrection: 
 
 6 Knowing this, that our old man is crucified with him, that the 
 body of sin might be destroyed, that henceforth we should not 
 serve sin. 
 
 PARAPHRASE. 
 
 3 For this I hope you are not ignorant of, that we 
 christians, who by baptism were admitted into the 
 kingdom and church of Christ, were baptized into a 
 
 4 similitude of his death: We did own some kind of 
 death, by being buried under water, which, being 
 buried with him, i.e. in conformity to his burial, as 
 a confession of our being dead, was to signify, that as 
 Christ was raised up from the dead, into * a glorious 
 life with his Father, even so we, being raised from 
 our typical death and burial in baptism, should lead a 
 new sort of life, wholly different from our former, in 
 some approaches towards that heavenly life that 
 
 5 Christ. is risen to. For, if we have been ingrafted 
 into him, in the similitude of his death, we shall be 
 also in a conformity to the life, which he is entered 
 
 6 into, by his resurrection: Knowing this, that we are 
 to live so, as if our old man, our wicked and cor- 
 rupt fleshly self { which we were before, were cru- 
 cified with him, that the prevalency of our carnal 
 sinful propensities, which are from our bodies, might 
 be destroyed, that henceforth we should not serve sin {, 
 
 NOTES. 
 
 A * Aid, in the hellenistic Greek, sometimes signifies into, and so our trans- 
 lation renders it, 2 Pet. i. 3. And, if it be not so taken here, the force of 
 St. Paul’s argument is lost, which is to show into what state of life we ought 
 to be raised out of baptism, in similitude and conformity to that state of life 
 Christ was raised into, from the grave. 
 
 6 + See Gal. v.24, Eph. iv. 22, Col. ii. 11, 1 Pet. iv. 1. 
 
 t It will conduce much to the understanding of St. Paul, in this and the two 
 following chapters, if it be minded that these phrases, “‘ to serve sin, to be ser- 
 « yants of sin, sin to reign in our mortal bodies, to obey sin in the lusts of our 
 “© bodies, to yield our members instruments of unrighteousness unto sin, or 
 
CHAP, VI. ROMANS. 335 
 
 TEXT. 
 
 7 For he that is dead, is freed from sin. 
 8 Now if we be dead with Christ, we believe that we shall also 
 live with him. 
 9 Knowing that Christ, being raised from the dead, dieth no more; 
 déath hath no more dominion over him. 
 10 For in that he died, he died unto sin once: but in that he liveth, 
 he liveth unto God. 
 
 PARAPHRASE. 
 
 7 as vassals to it. For he, that is dead, is set free from 
 the vassalage * of sin, as a slave is from the vas- 
 8 salage of his master. Now, if we understand by 
 our being buried in baptism, that we died with 
 Christ, we cannot but think and believe, that 
 9 we should live a life conformable to his; Knowing 
 that Christ, being raised from the dead, returns 
 no more to a mortal life, death hath no more do- 
 10 minion over him, he is no more subject to death. 
 For in that he died, he died unto sin, i.e. upon 
 the account of sin, once} for all: but his life, 
 now after his resurrection, is a life wholly appro- 
 
 NOTES, 
 
 ‘© servants of uncleanness, and to iniquity unto iniquity, to be freed from 
 ** righteousness, to walk, live, or be after the flesh, to be carnally minded,” 
 all signify one and the same thing, viz. the giving ourselves up to the conduct 
 of our sinful, carnal appetites, to allow any of them the command over us, and 
 the conduct and prevalency in determining us. On the contrary, “ that 
 ‘© walking after the spirit, or in newness of life, the crucifixion of the old 
 “© man, the destruction of the body of sin, the deliverance from the body of 
 “© death, to be freed frotn sin, to be dead to sin, alive unto God, to yield your- 
 *© selves unto God, as those who are alive from the dead, yield your members 
 “ servants of righteousness unto holiness, or instruments of righteousness unto 
 “ God, to be servants of obedience unto righteousness, made free from sin, 
 ** servants of righteousness, to be after the spirit, to be spiritually minded, to 
 ** mortify the deeds of the body,” do all signify a constant and steady purpose, 
 and sincere endeavour to obey the law and will of God, in every thing, these 
 several expressions being used in several places, as best serves the occasion, 
 and illustrates the sense. 
 
 7 * The tenour of St. Paul’s discourse here, shows this to be the sense of 
 this verse; and to be assured that it isso, we need go no farther than ver. 11, 
 12,13. He makes it his business in this chapter, not to tell them what they 
 certainly and unchangeably are, but to exhort them (o be what they ought and 
 are engaged to be, by becoming christians, viz. that they ought to emancipate 
 themselves from the vassalage of sin; not that they were so emancipated, 
 without any danger of return, for then he could not nave said what he does, 
 ver. 11,12, 13; which supposes it in theit power to continue in their obedience 
 to sin, or return to that vassalage, if they would. 
 
 10 + See Heb. ix. 26—28, 1 Pet. iv. 1,2. 
 
336 ROMANS. CHAP. VI. 
 
 TEXT. 
 
 11 Likewise, reckon ye also yourselves to be dead indeed unto sin; 
 but alive unto God, through Jesus Christ our Lord. 
 
 12 Let not sin, thereon reign in your mortal body, that ye should 
 obey it, in the lusts thereof, 
 
 13 Neither yield ye your members, as instruments of unrighteous- 
 ness unto sin: but yield yourselves unto God, as those that are 
 alive from the dead; and your members, as instruments of 
 righteousness, unto God. 
 
 PARAPHRASE. 
 
 priated to God, with which sin, or death, shall 
 never have any more to do, or come in reach of. 
 11 In like manner, do you also make your reckoning, 
 account yourselves dead to sin*, freed from that 
 master; so as not to suffer yourselves, any more, to 
 be commanded, or employed by it, as if it were still 
 your master; but alive to God, i.e. that it is your 
 business now to live wholly for his service, and to 
 12 his glory }, through Jesus Christ our Lord. Permit 
 not, therefore, sin to reign over you, by your 
 mortal bodies +, which you will do, if you obey 
 13 your carnal lusts: Neither deliver up your members§ 
 to sin, to be employed by sin, as instruments of 
 iniquity, but deliver up yourselves unto God, as 
 those who have got to a new life from among the 
 dead ||, and choosing him for your Lord and Master, 
 
 NOTES. 
 
 ll * * Sin” is here spoken of as a person, 2 prosopeia made use of, 21 
 through this and the following chapter, which must be mieded, if we will un- 
 derstand them right. The like exhortation upon the same ground, see | Pet. 
 iv. 1—3. 
 
 + See Gal. ii. 19, 2 Cor. v. 15, Ram. v. 4. The force of St. Paul’s argu- 
 ment here seems to be this: in your baptism you are engaged into a likeness of 
 Christ’s death and resurrection. He once died to sin, so do you count your- 
 selyes dead to sin. He rose to life, wherein he lives wholly to God: so must 
 your new life, after your resurrection from your typical burial in the water, 
 be under the vassalage of sin no more, but you must live intirely to the service 
 of God, to whom you are devoted, in obedience to his will in all things. 
 
 12 = ** In your mortal bodies;” 2, in the apostle’s writings, often signifies, 
 by. And he here, as also in the following chapters, ver, 18 and 24, and else- 
 where, placing the root of sin in the body, his sense seems to be, let not sin 
 reign over you, by the lusts of your mortal bodies. 
 
 13 § *¢ Sinful lusts,” at least those, to which the gentiles were most eminently 
 enslaved, seem so much placed in ‘the body and the members, that they are 
 called, ‘t the members,” Col. iii. 5. 
 
 || "Ez vexed, “ from among the dead.” The gentile world were dead insins, 
 
CHAP. VI. ROMANS. 337 
 
 TEXT. 
 
 14 For sin shall not have dominion over you: for ye are not under 
 the law, but under grace. 
 
 15 What then? shall we sin, because we are not under the law, but 
 under grace? God forbid! 
 
 PARAPHRASE. 
 
 yield your members to him, as instruments of 
 14 righteousness. For if you do so, sin shall not have 
 dominion over you™*, you shall not be as its slaves, 
 in its power, to be by it delivered over to death. 
 For + you are not under the law, in the legal state; 
 but you are under grace, in the gospel-state of the 
 15 covenant of grace. What then, shall we sin, because 
 we are not under the law, but under the covenant 
 16 of grace {? God forbid! Know ye not that, to whom 
 
 NOTES. 
 
 Eph, ii. 1, 5, Col. ii. 13, those, who were converted to the gospel, were raised 
 to life, from among those dead. 
 
 14 * “ Sin shall not have dominion over you,” i.e. sin shall not be your 
 absolute master, to dispose of your members and faculties, in its drudgery and 
 service, as it pleases; you shall net be under its control, in absolute subjection 
 to it, but your own men, that are alive, and at your own disposal, unless, by 
 your own free choice, you inthral yourselves to it, and by a yoluntary obedi- 
 ence, give it the command over you, and are willing to have it your master, 
 It must be remembered, that St. Paul here, and in the following chapter, per- 
 sonates sin, as striving with men for mastery, to destroy them. 
 
 + “ For.” The force of St. Paul’s reasoning here stands thus: you are 
 obliged, by your taking on you the profession of the gospel, not to be any 
 lounger slaves and vassals to sin, nor to be under the sway of your carnal lusts, 
 but to yield yourselves up to God, to be his servants, in a constant and sincere 
 purpose and endeavour of obeying him in all things: this if you do, sin shall. 
 not be able to procure you death, for you gentiles are not under the law, 
 which condemns to death for every the least transgression, though it be but a 
 slip of infirmity; but, by your baptism, are entered into the covenant of grace, 
 and, being under grace, God will accept of your sincere endeavours in the place 
 of exact obedience; and give you eternal life, through Jesus Christ; but if 
 you, by a willing obedience to your lusts, make yourselves vassals to sin, sin, 
 as the lord and master to whom you belong, will pay you with death, the only 
 wages that sin pays. 
 
 15 + What is meant by being ‘‘ under grace,” is easily understood, by the 
 undoubted and obvious meaning of the parallel phrase, ‘* under the law.” 
 They, it is unquestioned, were under the law, who having by circumcision, the 
 ceremony of admittance, been received into the commonwealth of the jews, 
 owned the God of the jews for their God and King, professing subjection to 
 the law he gave by Moses. And so, in like manner, he is under grace, who, 
 having by baptism, the ceremony of admittance, been received into the king- 
 dom of Christ, or the society of christians, called by a peculiar name, the 
 christian church, owns Jesus of Nazareth to be the Messias, his King, pro- 
 
 Z 
 
338 ROMANS. CHAP, VI 
 
 TEXT. 
 
 16 Know ye not, that, to whom ye yield yourselves servants to 
 obey, his servants ye are, to whom ye obey; whether of sin - 
 unto death, or of obedience unto righteousness. 
 
 17 But God be thanked, that ye were the servants of sin: but ye 
 have obeyed from the heart that form of doctrine, which was 
 delivered you. 
 
 PARAPHRASE. 
 
 you subject yourselves * as vassals, to be at his beck, 
 his vassals you are whom you thus obey, whether 
 it be of sin, which vassalage ends in death; or of 
 Christ, in obeying the gospel, to the obtaining of 
 17 righteousness and life. But God be thanked, that 
 you who were the vassals of sin, have sincerely, and 
 from your heart, obeyed, so as to receive the form, 
 or be cast into the mould of that doctrine, under 
 
 NOTES. 
 
 fessing subjection to his law, delivered in the gospel. By which it is plain, 
 that being under grace, is spoken here, as being under the law is, in a political 
 and national sense. For whoever was circumcised, and owned God for his 
 king, and the authority of his law, ceased not to be ajew or member of that 
 society, by every or any transgression of the precepts of that law, so long as he 
 owned God for his Lord, and his subjection to that law; so likewise, he who, 
 by baptism, is-incorporated into the kingdom of Christ, and owns him for his 
 sovereign,,nd himself under the law and rule of the gospel, ceases not to he a 
 christian, though he offend against the precepts of the gospel, till he denies 
 Christ to be his king and lord, and renounces his subjection to his law in the 
 gospel. But God, in taking a people to himself to be his, not doing it barely 
 as a temporal prince, or head of a politic society in this world, but in order to 
 his having as many, as in obeying him perform the conditions necessary, his 
 subjects for ever, in the state of immortality restored to him in another 
 world ; has, since the fall, erected two kingdoms in this world, the one of the 
 jews, immediately under himself; another of christians under his son Jesus 
 Christ, for that farther and more glorious end, of attaining eternal life, which 
 prerogative and privilege, of eternal life, does not belong to the society in 
 general, nor is the Denefit granted nationally, to the whole body of the people 
 of-either of these kingdoms of God; but personally, to such of them, who 
 perform the conditions required in the terms of each covenant. To those who 
 are jews, or under the law, the terms are perfect and complete obedience to 
 every tiftle of the law, ‘‘ do this and live:” to those who are christians, or 
 under grace, the terms are sincere endeavours after perfect ohedience, though 
 not allaining it, as is manifest, in the remaining part of this chapter, where 
 St. Paul acquaints those, who ask whether they shall sin, because they are not 
 under the law, but under grace? that, though they are under grace, yet they, 
 whe obey sin, are the vassals of sin; and those, who are the vassals of sin, 
 shall receive death, the wages of sin. 
 16 * ‘Yraxoyv, ‘* obedience.” That which he calls here simply svzaxoy, 
 " * obedience,” he in other places calls uaazoy wisews, obedience of faith,” 
 and dxaxd) 73 Xpisé, ‘‘ obedience of Christ,” meaning a reception of the gospel 
 of Christ. 
 
CHAP, VI. ROMANS. 339 
 
 TEXT. 
 
 18 Being then made free from sin, ye became the servants of 
 righteousness. 
 
 19 I speak after the manner of men, because of the infirmity of 
 your flesh: for as ye have yielded your members servants to 
 uncleanness, and to iniquity unto iniquity ; even so now yield 
 your members servants to righteousness, unto holiness, 
 
 20 For, when ye were the servants of sin, ye were free from 
 righteousness. 
 
 PARAPHRASE. 
 
 whose direction or regulation * you were put, that 
 18 you might conform yourselves to it. Being there- 
 fore set free from the vassalage of sin, you became 
 19 the servants or vassals of righteousness +. (I make 
 use of this metaphor, of the passing of slaves from 
 one master to another i, well known to you romans, 
 the better to let my meaning into your understand- 
 ings, that are yet weak in these matters, being 
 more accustomed to fleshly than spiritual things.) 
 For as you yielded your natural § faculties obedient, 
 slavish instruments to uncleanness, to be wholly 
 employed in all manner of iniquity ||; so now ye 
 ought to yield up your natural faculties to a perfect 
 20 and ready obedience to righteousness. For, when 
 you were the vassals of sin, you were not at all sub- 
 ject to, nor paid any obedience to righteousness : 
 therefore, by a parity of reason, now righteousness 
 is your master, you ought to pay no obedience to 
 
 NOTES. 
 
 17 * Ei; 3 wazeddéyrz, “ unto which you were delivered ;”’ no harsh, bat an 
 elegant expression, if we observe that St. Paul here speaks of sin and the gos- 
 pel, as of two masters, and that those, he writes to, were taken out of the 
 hands of the one, and delivered over to the other, which they having from their 
 hearts obeyed, were no longer the slaves of sin, he whom they obeyed being, 
 by the rule of the foregoing verse, truly their master. 
 
 18 + "EdsAwonre +5 Bixcucodey, “* ye became the slaves of righteousness.” 
 This will seem an harsh expression, unless we remember that St. Paul, going 
 on still with the metaphor of master and servant, makes sin and righteousness 
 here two persons, two distinct masters, and men passing from the dominion of 
 the one into the dominion of the other. 
 
 19 = "AvScuwxwoy AZyw, “* I speak after the manner of men.” He had some 
 reason to make some little kind of an apology, for a figure of speech, which 
 he dwells upon, quite down to the end of this chapter. 
 
 § “© Members,” see chap. vii. 5. Note. 
 
 || ** To iniquity unto iniquity,” see Note, chap.i. 17. 
 
 Z2 
 
 ? 
 
340 ROMANS. | CHAP. VI. 
 
 TEXT. 
 
 21 What fruit had ye then, in those things, whereof ye are now 
 ashamed ? for the end of those things is death. 
 
 22 But now being made free from sin, and become servants to God, 
 ye have your fruit unto holiness, and the end everlasting life. 
 
 23 For the wages of sin is death: but the gift of God is eternal 
 life, through Jesus Christ our Lord. 
 
 PARAPHRASE. 
 
 21 sin. What fruit, or benefit, had you then in those 
 things, in that course of things, whereof you are 
 now ashamed? For the end of those things, which 
 
 22 are done in obedience to sin, is death. But now, 
 being set free from sin, being no longer vassals to 
 that master, but having God now for your lord and 
 master, to whom you are become subjects or vassals, 
 your course of life tends to holiness, and will end in 
 
 23 everlasting life. For the wages * that sin pays, is 
 death: but that which God’s servants receive, from 
 his bounty, is the gift of eternal life +, through 
 Jesus Christ our Lord. 
 
 NOTES. 
 
 23 * The wages of sin,”’ does not signify here the wages, that are paid 
 for sinning, but the wages, that sin pays. This is evident, not only by the 
 opposition that is put, here in this verse, between “ the wages of sin, and the 
 ‘* sift of God,” viz. that sin rewards men with death for their obedience ; 
 but that which God gives to those, who, believing in Jesus Christ, labour 
 sincerely after righteousness, is life eternal, But it farther appears, by the 
 whole tenour of St. Paul’s discourse, wherein he speaks of sin, as a person and 
 a master, who hath servants, and is served and obeyed, and so the wages of sin, 
 being the wages of a person here, must be what it pays. 
 
 + “ The gift of God.” Sin pays death to those, who are its obedient 
 vassals : but God rewards the obedience of those, to whom he is lord and 
 master, by the gift of eternal life. Their utmost endeavours and highest per- 
 formances can never entitle them to it of right ; and so it is to them uot wages, 
 but a free gift. See ch.iv. 4. 
 
CHAP. VII. ROMANS. 341 
 
 SECT. VI. Ne. 4. 
 CHAP. VII. 1—25. 
 
 CONTENTS. 
 
 St. Paul, in the foregoing chapter, addressing him- 
 self to the convert gentiles, shows them, that, not be- 
 ing under the law, they were obliged only to keep 
 themselves free from the vassalage of sin, by a sincere 
 endeavour after righteousness, forasmuch as God gave 
 eternal life to all those who, being under grace, i. e. 
 being converted to christianity, did so. 
 
 In this chapter, addressing himself to those of his own 
 nation in the roman church, he tells them, that, the 
 death of Christ having put an end to the obligation of 
 the law, they were at their liberty to quit the obser- 
 vances of the law, and were guilty of no disloyalty, in 
 putting themselves under the gospel. And here St. 
 Paul shows the deficiency of the law, which rendered it 
 necessary to be laid aside, by the coming and reception 
 of the gospel. Not that it allowed any sin, but, on the 
 contrary, forbad even concupiscence, which was not 
 known to be sin, without the law. Nor was it the 
 law that brought death upon those who were under it, 
 but sin, that herein it might show the extreme malig- 
 nant influence it had, upon our weak fleshly natures, 
 in that it could prevail on us to transgress the law, 
 (which we could not but acknowledge to be hely, just 
 and good) though death was the declared penalty of 
 every transgression : but herein lay the deficiency of the 
 law, as spiritual and opposite to sin as it was, that it 
 could not master and root it out, but sin remained and 
 dwelt in men, as before, and by the strength of their 
 carnal appetites, which were not subdued by the law, 
 carried them to transgressions, that they approved not. 
 Nor did it avail them to disapprove, or struggle, since, 
 though the bent of their minds were the other way, yet 
 their endeavours after obedience delivered them not 
 from that death, which their bodies, or carnal appe- 
 tites, running them into transgressions, brought upon 
 them. That deliverance was to be had from grace, by 
 
342 ROMANS. CHAP. VII. 
 
 which those who, putting themselves from under the 
 law into the gospel-state, were accepted, if with the 
 bent of their minds they sincerely endeavoured to serve 
 and obey the law of God, though sometimes, through the 
 frailty of their flesh, they fell into sin. 
 
 This is a farther demonstration to the converted gen- 
 tiles of Rome, that they are under no obligation of sub- 
 mitting themselves to the law, in order to be the people 
 of God, or partake of the advantages of the gospel, since 
 it was necessary, even to the jews themselves, to quit 
 the terms of the law, that they might be delivered from 
 death, by the gospel. And thus we see how steadily 
 and skilfully he pursues his design, and with what 
 evidence and strength he fortifies the gentile converts, 
 against all attempts of the jews, who went about to 
 bring them under the observances of the law of Moses. 
 
 TEXT. 
 
 1 Kxow ye not, brethren, (for I speak to them that know the 
 law) how that the law hath dominion over a man, as long as he 
 liveth. 
 
 2 For the woman, which hath an husband, is bound by the law to 
 
 PARAPHRASE. 
 
 i I HAVE let those of you, who were formerly gentiles, 
 see, that they are not under the law, but under grace”; 
 I now apply myself to you, my brethren, of my own 
 nation +, who know the law. You cannot beignorant 
 that the authority of the law reaches, or concerns a 
 2 man i, so long as he liveth, and no longer. For § 
 
 NOTES. 
 
 1 * See chap. vi. 14. 
 
 + That his discourse here, is addressed to those converts of this church, who 
 were of the jewish nation, is so evident, from the whole tenour of this chapter, 
 that there needs no more, but to read it with a little attention, to be convinced 
 of it, especially ver. 1, 4, 6. 
 
 + Kupiever 75 dvOpuiex, ‘* hath dominion over a man.” So we render it 
 rightly: but Limagine we understand it in too narrow a sense, taking it to 
 mean only that dominion, or force, which the law has to compel, or restrain 
 us in things, which we have otherwise no mind to ; whereas itscems to me to 
 be used in the conjugation hiphil, and to comprehend, here, that right and pri- 
 vilege also of doing, or enjoying, which a man has, by virtue and authority of 
 the Jaw, which all ceases, as soon as he is dead. To this large sense of these 
 words St. Paul’s expressions, in the two next verses, seem suited ; and so under- 
 stood, have a clear and easy meaning, as may be seen in the paraphrase. 
 
 2 § * For.” That which follows inthe 2d verse, is no proof of what is said 
 in the Ist verse, either as a reason, or an instance of it, unless xupever be taken 
 in the sense I propose, and then the whole discourse is casy and uniform, 
 
CHAP, YII. ROMANS. 348 
 
 TEXT. 
 
 her husband, so long as he liveth: but if the husband be dead, 
 she is loosed from the law of her husband. 
 
 3 So then, if while her husband liveth, she be married to another 
 man, she shall be called an adulteress: but, if her husband be 
 dead, she is free from that law; so that she is no adulteress, 
 though she be married to another man. 
 
 4 Wherefore, my brethren, ye also are become dead to the law, 
 by the body of Christ; that ye should be married to another, 
 even to him, who is raised from the dead, that we should bring 
 forth fruit unto God. 
 
 PARAPHRASE. 
 
 a woman who hath an husband, is bound by tie law * 
 to her living husband ; but if her husband dieth, she is 
 loosed from the law, which made her her husband’s, be- 
 cause the authority of the law, whereby he had aright 
 to her, ceased in respect of him, as soon as he died. 
 3 Wherefore she shall be called an adulteress, if while 
 her husband liveth, she become another man’s. But 
 if her husband dies, the right he had to her by the 
 law ceasing, she is freed from the law, so that she is 
 not an adulteress, though she become another man’s. 
 4 So that even ye, my brethren}, by the body of 
 
 NOTES. 
 
 * “Ano 22 ydus 72 avdeds, *§ From the law of her husband.” This expression 
 confirms the sense above-mentioned. For it can in no sense be termed, “ the 
 ** Jaw of her husband,” but as it is the law, whereby he has the right to his 
 wife. But this law, as far as it is her husbaud’s law, as far as he has any con- 
 cern in it. or privilege by it, dies with him, and so she is loosed from it. 
 
 4 +Kol tucis, “ ye also;” xs ‘* also,’ is not added here by chance, and 
 without any meaning, but shows plainly that the apostle had in his mind some 
 person, or persons before-mentioned, who were free from the Jaw, and that 
 must be either the woman, mentiqned in the two foregoing verses, as free from 
 the law of her husband, because he was dead; or else the gentile converts 
 mentioned chap, vi, 14, as free from the law, because they were never under 
 it. If we think zai refers to the woman, then St. Paul’s sense is this, *yealso 
 “« are free from the law, as well as such a woman, and may without apy impu- 
 “* tation subject yourse.ves to the gospel. If we take xo) to refer to the gen- 
 tile converts, then his sense is this; ‘* even ye also, my brethren, are free from 
 ** the law, as well as the jewish converts, and as much at liberty to subject your- 
 “« selves to the gospel, as they.” I confess myself most inclined to this latter, 
 both because St, Paul’s main drift is to show, that both jews and gentiles are 
 wholly free from the law: and because Havaratints tg vou, ** ye haye been 
 ** made dead to the law,” the phrase here used to express that freedom, seems 
 to refer rather to the Ist verse, where he says, ‘* the lay hath dominion over a 
 “* man as long as he liveth,” implying, and no longer, rather than to the two 
 intervening verses, where he says, ‘‘ not the death of the woman, bat the death 
 “« of the husband sets the woman free,” of which more by and by. 
 
344 ROMANS. CHAP. VII. 
 
 PARAPHRASE. 
 
 Christ *, are become dead + to the law, whereby 
 the dominion of the law over you has ceased, that 
 you should subject yourselves to the dominion of 
 Christ, in the gospel, which you may do with as 
 much freedom from blame, or the imputation of dis- 
 loyalty {, as a woman whose husband is dead, may, 
 without the imputation of adultery, marry another 
 man. And this making yourselves another’s, even 
 Christ’s, who is risen from the dead, is, that we § 
 
 NOTES. 
 
 * By the body of Christ, in which you, as his members, died with him;” 
 see Col. ii. 20, and so, by a like figure, believers are said to be circumcised 
 with him, Col. ii. 11. 
 
 + ‘* Are become dead to the law.” There is a great deal of needless pains 
 taken by some, to reconcile this saying of St. Paul to the two immediately 
 preceding verses, which they suppose do require he should have said here what 
 he does ver. 6, viz, that the law was dead, that so the persons, here spoken of, 
 might rightly answer to the wife, who there represents them. But he, that 
 will take this passage together, will find that the first part of this 4th verse re- 
 fers to ver. 1, and the latter part of it to ver. 2 and 3, and consequently that 
 St. Paul had spoken improperly, if he had said, what they would make him 
 say here. To clear this, let us look into St. Paul’s reasoning, which plainly 
 stands thus: ‘* the dominion of the law over a man ceases, when he is dead, 
 “ ver. 1, you are become dead to the law, by the body of Christ, ver. 4, and 
 “so the dominion of the law over you is ceased, then you are free to put 
 ** yourselves under the dominion of another, which can bring on you no 
 “ charge of disloyalty to him, who had before the dominion over you, any 
 ** more than a woman can be charged with adultery, when, the dominion of 
 ** her former husband being ceased by his death, she marrieth herself to an- 
 “* other man.” For the use of what he says, ver. 2 and 3, is to satisfy the jews, 
 that the dominion of the law over them being ceased, by their death to the law, 
 in Christ, they were no more guilty of disloyalty, by putting themselves wholly 
 under the law of Christ, in the gospel, than a woman was guilty of adultery, 
 when, the dominion of her husband ceasing, she gave herself up wholly to an- 
 other man in marriage. 
 
 * Disloyalty.” One thing that made the jews so tenacious of the law, 
 was, that they looked upon it as a revolt from God, and a disloyalty to him, 
 their king, if they retained not the law that he bad given them. So that even 
 those of them, who embraced the gospel, thought it necessary to observe those 
 parts of the law, which were not continued, and as it were re-enacted by Christ, 
 in the gospel. Their mistake herein is what St. Paul, by the instance of a 
 woman marrying a second husband, the former being dead, endeavours to con- 
 vince them of, 
 
 § ‘* We.” It may be worth our taking notice of, that St. Paul, having all 
 along from the beginning of the chapter, and even in this very sentence, said 
 “© ye,” here, with neglect of grammar, on a sudden changes it into ‘* we,’ 
 and says, ‘that weshould, &c.” I suppose to press the argument the stronger, 
 by showing himself to be in the same circumstances and concern with them, he 
 being a jew, as well as those he spoke to. 
 
CHAP. VII. ROMANS. 345 
 
 TEXT. 
 
 5 For when we were in the flesh, the motions of sins, which were 
 by the law, did work in our members, to bring forth fruit unto 
 death. 
 
 PARAPHRASE. 
 
 5 should bring forth fruit unto God *. For when we 
 were after so fleshly +} a manner, under the law, as 
 not to comprehend the spiritual meaning of it, that 
 directed us to Christ, the spiritual end of the law, 
 our sinful lust {, that remained in us under the law 4, 
 or in the state under the law, wrought in our mem- 
 
 NOTES. 
 
 * S¢ Fruit unto God.” In these words St. Paul visibly refers to chap. vi. 
 10, where he saith, that ‘* Christ, in that he liveth, he liveth unto God,” and 
 therefore he mentions here, his being raised from the dead, as a reason, for 
 their bringing forth fruit unto God, i. e, living to the service of God, obeying 
 his will, to the utmost of their power, which is the same that he says, chap. 
 viii, 11. 
 
 5 + “ When we were in the flesh.” The understanding and observance of 
 the law, ina bare, literal sense, without looking any farther, for a more spi- 
 ritual intention in it, St. Paul calls ‘‘ being in the flesh.” That the law had, 
 besides a literal and carnal sense, a spiritual and evangelical meaning, see 
 2 Cor. iii. 6 and 17, compared. Read also ver. 14, 15, 16, where the jews in 
 the flesh are described; and what he says of the ritual part of the law, see 
 Heb. ix. 9, 11, which whilst they lived in the observance of, they were in the 
 flesh. That part of the mosaical law was wholiy about fleshly things, Col. ii. 
 14—23, was sealed in the flesh, and preposed no other, but temporal, fleshly 
 rewards. 
 
 $ Todjuara tay aucotiiv, literally ‘* passions of sin,” in the scripture 
 Greek (wherein the genitive case of the substantive is often put for the adjec- 
 tive) ‘* sinful passions, or lusts.” 
 
 § Ta dia 73 véus, * which were by the Jaw,” isa very true literal translation 
 of the words, but leads the reader quite away from the apostle’s sense, and 
 is fain to be supported (by interpreters, that so understand it) by saying, that 
 the law excited men to sin, by forbidding it. A strange imputation on the law 
 of God, such as, if it be true, must make the jews more defiled, with the 
 pollutions set down in St. Paul’s black list, ch.i. than the heathen themselves. 
 But herein they will not find St. Paul of their mind, who, besides the visibie 
 distinction wherewith he speaks of the gentiles all throug his epistles, in this 
 respect doth, here, ver.7, declare quite the contrary ; see also 1 Peter iv. 3, 4, 
 If St. Paul’s use of the preposition, 3, a little backwards in this very epistle, 
 were remembered, this anda like passage wr two more, in this chapter, would 
 not have so harsh and hard a sense put on them as they have. Tay assevovtww 
 & axeotusizs, our translation renders, ch. iv. 11, “ that believe, though they 
 ** be not circumcised,” where they make 3i @ dupebusias, to signify, “ during the 
 “ state, or during their being under uncircumceision.” If they had given the 
 same sense to 3:3 vdus here, which plainly signifies their being in a contrary 
 state, i.e, under the law, and rendered it, “ sinful affections,” which they 
 had, though they were under the law, the apostle’s sense here would have been 
 easy, clear, and conformable to the design he was upon. This use of the word 
 da, L think we may find in other epistles of St. Paul; 7x 3: Te colpatos, 
 2 Cor. v.10, may possibly, with better sense, be understood of things done 
 during the body, or during the bodily state, than by the body; and so } Tim. 
 
346 ROMANS. CHAP, VII 
 
 TEXT. 
 
 6 But now we are delivered from the law, that being dead, wherein 
 we were held ; that we should serve in newness of spirit, and not 
 in the oldness of the letter. 
 
 PARAPHRASE. 
 
 bers, i.e. set our members and faculties * on work, in 
 6 doing that, whose end was death}. But now the law, 
 under which we were heretofore held in subjection, 
 being dead, we are set free from the dominion of the 
 law, that we should perform our obedience, as under 
 the new and spiritual covenant of the gospel, 
 wherein there is a remission of frailties, and not as still 
 under the old rigour of the letter of the law, which con- 
 demns every one, who does not perform exact obedi- 
 
 NOTES. 
 
 ii. 15, 8:& rexvoyov/as, S* during the state of child-bearing.’ Nor is this barely 
 an hellenistical use of 3, for the greeks themselves say, 3: 7uépxs, ** during 
 “the day;” and 8, wxrds, *¢ during the night.” And so I think 3a ri 
 sioyfeate, Eph. iii. 6, should be understood to signify, “ in the time of the 
 ** gospel, under the gospel dispensation.” 
 
 * ‘ Memhers,” here, doth not signify barely the fleshy parts of the body, 
 in a restrained sense, but the animal faculties and powers, allin us that is em- 
 ployed as an instrument in the works of the flesh, which are reckoned up, Gal. 
 v. 19—2], some of which do not require the members of our body, taken ina 
 strict sense for the outward gross parts, but only the faculties of our minds, for 
 their performance. 
 
 + Kapropopiiza 7H Sovarw, * Bringing forth fruit unto death,” here, is op- 
 posed to “ bringing forth fruit unto God,” in the end of the foregoing verse. 
 Death here being considered as a master, whom men serve by sin, as God in the 
 other place is considered as a master, who gives life to them, who serye him, ia 
 performing obedience to his law. 
 
 6 { “ In newness of spirit,” i.e. spirit of the law, as appears by the anti- 
 thesis, oldness of the letter, i.e. letter of the law. He speaks in the former 
 part of the verse of the law, as being dead ; here he speaks of its being revived 
 again, with a new spirit. Christ, by his death, abolished the mosaical law, 
 but revived as much of it again, as was serviceable to the use of his spiritual 
 kingdom, under the gospel, but left all the ceremonial and purely typical part 
 dead, Col. ii. 14—18, the jews were held, before Christ, in an obedience to 
 the whole letter of the law, without minding the spiritual meaning, which 
 pointed at Christ. This the apostle calls here serving in the oldness of the 
 letter, and this he tells them they should now leave, as being freed from it, by 
 the death of Christ, who was the end of the law for the attaining of righteous- 
 ness, chap. x. 4, i.e. in the spiritual sense of it, which 2 Cor, iii. 6, he calls 
 spirit, which spirit, ver. 17, he explains to be Christ. That chapter and this 
 verse here give light tg one another. Serving in the spirit, then, is obeying the 
 law, as far as it is revived, and as it is explained by our Saviour, in the gospel, 
 for the attaining of evangelical righteousness. 
 
CHAP. VII. ROMANS. 8347 
 
 TEXT. 
 
 7 What shall we say then? isthelawsin? God forbid. Nay, I had 
 not known sin, but by the law: for I had not known lust, except 
 the law had said, Thou shalt not covet. 
 
 8 But sin, taking occasion by the commandment, wrought in me all 
 manner of concupiscence. For without the law sin was dead. 
 
 PARAPHRASE. 
 
 7 ence to every tittle *. What shall we then think, that 
 the,law, because it is set aside, was unrighteous, or 
 gave any allowance, or contributed any thing to sin } ? 
 By no means: for the law, on the contrary, tied men 
 stricter up from sin, forbidding concupiscence, which 
 they did not know to be sin, but by the law. For It 
 had not known concupiscence to be sin, unless the law 
 
 8 had said, Thou shalt not covet. Nevertheless sin, 
 taking opportunity j, during the law ||, or whilst I 
 was under the commandment, wrought in me all 
 
 NOTES. 
 
 * That this sense is also comprehended, in not serving in ‘ the oldness of 
 “© the letter,” is plain from what St. Paul says, 2 Cor. iii.6. ‘* The letter 
 *¢ killeth, but the spirit giveth life.” From this killing letter of the law, 
 whereby it pronounced death, for every the least transgression, they were also 
 delivered, and therefore St. Paul tells them here, chap. viii, 15, that they ‘« have 
 ** not received the spirit of bondage again to fear,” i. e. to live in perpetual 
 bondage and dread under the inflexible rigour of the law, under which it was 
 impossible for them to expect aught but death. 
 
 7 + “ Sin.” Thatsin here comprehends both these meanings expressed in 
 the paraphrase, appears from this verse, where the strictness of the law against 
 sin, is asserted, in its prohibiting of desires, and from ver. 12, where its rectitude 
 is asserted. 
 
 ¢ “7.” Theskill St. Paul uses, in dexterously avoiding, as muchas possi- 
 ble, the giving offence to the jews, is very visible in the word I, in this place. 
 In the beginning of this chapter, where he mentions their knowledge in the law, 
 he says, *‘ ye.” Inthe 4th verse he joins himself with them and says, ‘‘ we.” 
 But here, and so to the end of this chapter, where he represents the power of 
 sin, and the inability of the law to subdue it wholly, he leaves them out, and 
 speaks altogether in the first person, he means all those, who were under the 
 law. 
 
 8 § St. Paul here, and ali along this chapter, speaks of sin as a person, 
 endeavouring to compass his death ; and the sense of this verse amounts to no 
 more but this, that, in matter of fact, that concupiscence, which the law de- 
 clared to be sin, remained and exerted itself in him, notwithstanding the law. 
 For if sin, from St. Paul’s prosopopeeia, or making it a person, shall be taken 
 to be a real agent, the carrying this figure too far will give a very odd sense to 
 St. Panl’s words, and, contrary to his meaning, make sin to be the cause of il- 
 self, and of concupiscence, from which it has its rise. 
 
 || See note t, ver. 5, p. 345, 
 
348 ROMANS. CHAP. VII. 
 
 TEXT. 
 
 9 ForI was alive without the law, once: but when the command- 
 ment came, sin revived, and I died. 
 
 PARAPHRASE. 
 
 manner of concupiscence : for without the law, sin is 
 9 dead *, not able to hurt me; And there was atime 
 once +, when I being without the law, was in a state 
 of life; but the commandment coming, sin got life 
 and strength again, and I found myself a dead man ; 
 
 NOTES. 
 
 * “ Dead.” It is to be remembered not only that St. Paul, all along this 
 chapter, makes sin a person, but speaks of that person and himself, as two in- 
 compatible enemies, the being and safety of the one consisting in the death, or 
 inability of the other tohurt. Without carrying this in mind, it will be very 
 hard to understand this chapter. For instance, in this place St, Paul has de- 
 clared, ver. 7, that the law was not abolished, because it at all favoured, or pro- 
 moted sin, for it lays restraints upon our very desires, which men, without the 
 law, did not take notice to be sinful ; nevertheless sin, persisting in its design, 
 to destroy me, took the opportunity of my being under the law, to stir up con- 
 cupiscence in me ; for without the law, which annexes death to transgression, 
 sin is as good as dead, is not able to have its will on me, and bring death upon 
 me. Conformable hereunto, St. Paul says, 1 Cor. xv. 56, “ the strength of 
 * sin is the law ;” i.e. it is the law, that gives sin the strength and power to 
 kill men. Laying aside the figure, which gives a lively representation of the 
 hard state of a well-minded jew, under the Jaw, the plain meaning of St. Paul 
 here is this: ** Though the law Jays a stricterrestraint upon sin, than men have 
 ‘© without it: yet it betters not my condition thereby, because it enables me 
 ** not wholly to extirpate sin, and subdue concupiscence, though it hath made 
 ** every transgression a mortal crime, So that being no more totally secured 
 *¢ from offending, under the law, than I was before, Lam, under the law, ex- 
 “ posed to certain death.” | This deplorable state could not be more feelingly 
 expressed than itis here, by making sin (which still remained in man, under 
 the law) a person who implacably aiming at his ruia, cunningly took the op- 
 portunity of exciting concupiscence, in those, to whom the law had made it 
 mortal, 
 
 9 + Tore, “once.” St. Paul declares there was a time once, when he was 
 in a state of life. When this was, he himself tells us, viz. when he was 
 without the law, which could only be, before the law was given. For he 
 speaks here, in the person of one of the children of Israel, who never ceased 
 to be under the law, since it was given, This woz? therefore must design the 
 time between the covenant made with Abraham, and the law. By that cove- 
 nant, Abraham was made blessed, i. e. delivered from death. That this is so, 
 see Gal. iii.9, &c. And, under him, the israelites claimed the blessing, as his 
 posterity, comprehended in that covenant, and as many of them, as were of the 
 faith of their father, faithfal Abraham, were blessed withhim, But when 
 the law came, and they put themselves wholly into the covenant of works, 
 wherein each tran-gression of the law became mortal, then sin recovered life 
 again, and a power to kill; and an israelite, now under the law, found himself 
 in a state of death, a dead man, ‘Thus we see it corresponds with the design of 
 the apostle’s discourse here. In the six first verses of this chapter, he shows the 
 jews that they were at liberty from the law, and might put themselves solely 
 
CHAP. VII. ROMANS. 349 
 
 TEXT. 
 
 10 And the commandment, which was ordained to life, I found to 
 be unto death. 
 
 -11 For sin, taking occasion by the commandment, deceived me, and 
 by it slew me. 
 
 12 Wherefore the law is holy; and the commandment holy, and 
 just, and good. 
 
 PARAPHRASE. 
 
 10 And that very law, which was given me for the 
 attaining of life *, was found to produce death + to 
 11 me. For my mortal enemy, sin, taking the oppor- 
 tunity of my being under { the law, slew me by the 
 law, which it inveigled § me to disobey, i. e. the 
 frailty and vicious inclinations of nature remaining 
 in me under the law, as they were before, able still 
 to bring me into transgressions, each whereof was 
 mortal, sin had, by my being under the law, a sure 
 12 opportunity of bringing death upon me. So that || 
 the law is holy, just, and good, such as the eternal, 
 immutable rule of right and good required it to be. 
 
 NOTES, 
 
 under the terms of the gospel. In the following part of this chapter, he shows 
 them, that it is necessary for them so to de; since the Jaw was not able to de- 
 liver them from the power, sin had to destroy them, but subjected them to it. 
 This part of the chapter showing at large what he says, ch, viii. 3, and so may 
 be looked on as an explication and proof of it. 
 
 10 * That the commandments of the law were given to the israelites, that 
 they might have life by them; see Lev. xviii. 5, Matt. xix. i7. 
 
 + The law, which was just, and such as it ought to be, in having the penalty 
 of death annexed to every transgression of it, Gal. iii. 10, came to produce 
 death, by not being able so to remove the frailty of human nature, and subdue 
 carnal appetites, as to keep men entirely free from all trespasses against it, the 
 least whereof, by the law, brought death. See chap. viii. 3, Gal. iii. 21. 
 
 Il { The sense wherein I understand 3: +s wys, “ by the law,” ver. 5, is 
 very much confirmed by %&& r¥; 27oA%s, in this and ver. 8, by which interpre- 
 tation the whole discourse is made plain, easy, and consonant to the apostle’s 
 purpose. 
 
 § ** Inveigled.” St. Paul seems here to allude to what Eve said in a like 
 case, Gen. iii. 13, and uses the word ‘* deceived,” in the same sense she did, 
 i, e. drew me in. 
 
 12 || “Osc, ‘* so that.” Ver.7, he laid down this position, that the law was 
 not sin; ver. 8,9, 10,11, he proves it, by showing, that the law was very strict 
 in forbidding of sin, so far as to reach the very mind and the internal acts of 
 concupiscence, and that it was sin, that remaining under the law (which an- 
 nexed death to every transgression) brought death on the israelites; he here 
 infers, that the law was not sinfal, but righteous, just, and good, just such as by 
 the eternal rule of right it ought to be. 
 
350 ROMANS. CHAP, VII. 
 
 TEXT. 
 
 13 Was then that, which is good, made death unto me? God for- 
 bid! but sin, that it might appear sin, working death in me, by 
 that which is good ; that sin, by the commandment, might be- 
 come exceeding sinful. 
 
 14 For we know that the law is spiritual; but I am carnal, sold 
 under sin. 
 
 PARAPHRASE. 
 
 13 Was then the law, that in itself was good, made 
 death to me? No*, by no means: but it was sin, 
 that by the law was made death unto me, to the end 
 that the power { of sin might appear, by its being 
 able to bring death upon me, by that very law, that 
 was intended for my good, that so, by the command- 
 ment, the power { of sin and corruption in me might 
 
 14 be shown to be exceeding great; For we know that 
 the law is spiritual, requiring actions quite opposite { 
 to our carnal affections. But I am so carnal, as to 
 be enslaved to them, and forced against my will to 
 
 NOTES. 
 
 13 * * No.” In the five foregoing verses the apostle had proved, that the 
 law was not sin. In this, and the ten following verses, he proves the Jaw not 
 to be made death; but that it was given to show the power of sin, which re- 
 mained in those, under the law, so strong, notwithstanding the law, that it 
 could prevail on themto trangress the law, notwithstanding all its prohibitions, 
 with the penalty of death annexed to every transgression. Of what use, this 
 showing tbe power Of sin, by the law, was, we may see, Gal, iii. 24, 
 
 t+ That dpapria xo6 imepSorry duoplwads, ** sin exceeding sinful,” as put here 
 to signify, the great power of sin, or lust, is evident from the following dis- 
 course, which only tends to show, that let a man under the law be right in his 
 mind and purpose; yet the law in his members, i.e, his carnal appetites, would 
 carry him to the committing of sin, though his judgment and endeavours were 
 averse to it. He that remembers that sin, in this chapter, is all along repre- 
 sented as a person, whose very nature it was to seek and endeavour his ruin, 
 will not find it hard to understand, that the apostle here, by “* sin exceeding 
 ‘© sinful,” means sin strenuously exerting its sinful, i.e, destructive nature, 
 with mighty force. ‘ 
 
 t "Iva yeta, “ that sin might become,” i.e. might appear to be. It is of 
 appearance he speaks in the former part of this verse, and so it must be under- 
 stood here, to conform to the sense of the words, not only to what immediately 
 precedes in this verse, but to the apostle’s design in this chapter, where he takes 
 pains to prove, that the law was not intended any way to promote sin; and to 
 understand, by these words, that it was, is an interpretation that neither holy 
 scripture nor good sense will allow: though the sacred scripture should not, as 
 it does, give many instances of putting ‘‘ being,” for ‘‘ appearing.” Vid, 
 ch, iii, 19. 
 
 14 § Woevucisxts, ** spiritual,” is used here to signify the opposition of the 
 Jaw to our carnal appetites. The antithesis in the following words makes it 
 clear, ; 
 
CHAP, VII. ROMANS. 351 
 
 TEXT. 
 
 15 For that which I do, I allow not; for what I would, that do I 
 not; but whatI hate, that I do. 
 
 16 If then I do that which I would not, I consent unto the law, that 
 it is good. 
 
 17 Now then it is no more I that do it, but sin that dwelleth in 
 me. 
 
 18 For I know that in me (that is, in my flesh) dwelleth no good 
 thing: for to willis present with me, but how to perform that 
 which is good, I find not. 
 
 PARAPHRASE. 
 
 do the drudgery of sin, as if I were a slave, that had 
 been sold into the hands of that my domineering 
 15 enemy. For what I do, is not of my own contriv- 
 ance*; for that which I have a mind to, I do not; 
 16 and what I have an aversion to, that Ido. If then 
 my transgressing the law be what I, in my mind, am 
 against, it is plain, the consent of my mind goes 
 17 with the law that itis good. If so, then itis not I, a 
 willing agent of my own free purpose, that do what 
 is contrary to the law, but as a poor slave in capti- 
 vity, not able to follow my own understanding and 
 choice, forced by the prevalency of my own sinful 
 affections, and sin that remains still in me notwith- 
 18 standing the law. For I know, by woeful experi- 
 ence, that in me, viz. in my flesh +, that part, which 
 is the seat of carnal appetites, there inhabits no 
 good. For, in the judgment and purpose of my 
 
 NOTES. 
 
 15 * Od ywwcxw, “I do not know,” i.e. it is not from my own under- 
 standing, or forecast of mind; the following words, which area reason brought 
 to prove this saying, give it this sense. But if 4 yowcxm, be interpreted, “ I 
 ** do not approve,” what in the next words is brought for a reason, will be but 
 tautology. 
 
 18 + St. Paul considers himself, and in himself other men, as consisting of two 
 parts, which he calls flesh and mind, see ver. 25, meaning, by the one, the 
 judgment and purpose of his mind, guided by the law, or right reason; by the 
 other, his natural inclination, pushing him to the satisfaction of his irregular 
 sinful desires. These he also calls, the one the law of his membefs, and the 
 other the law of his mind, ver. 23, and Gal. v. 16, 17, a place parallel to the 
 ten last verses of this chapter, he calls the one flesh, and the other spirit. These 
 two are the subject of his discourse, in all :lis part of the chapter, explaining 
 particularly how, by the power and prevalency of the fleshly inclinations, not 
 abated by the law, it comes to pass, which he says, chap. viii. 2, 3, that the law 
 being weak, by reason of the flesh, could not set a man free from the power and 
 dominion of sin and death. 
 
352 ROMANS. CHAP, VII. 
 
 TEXT. 
 
 19 For the good, that I would, I do not: but the evil, which I 
 would not, that I do. 
 
 20 Now if I do that I would not, itis no more I, that do it; but 
 sin, that dwelleth in me. 
 
 21 I find then a law, that, when I would do good, evil is present 
 with me. 
 
 22 For I delight in the law of God, after the inward man. 
 
 23 But I see another law in my members, warring against the law 
 of my mind, and bringing me into captivity to the law of sin, 
 which is in my members. 
 
 PARAPHRASE. 
 
 mind, I am readily carried into a conformity and 
 obedience to the law : but, the strength of my carnal 
 affections not being abated by the law, I am not 
 able to execute what I judge to be right, and 
 19 intend to perform. For the good, that is my pur- 
 pose and aim, that I do not: but the evil, that is 
 contrary to my intention, that in my practice takes 
 place, i.e. I purpose and aim at universal obedience, 
 20 but cannot in fact attain it. Now if I do that, which 
 is against the full bent and intention of me * myself, 
 it is, as I said before, not I, my true self, who do it, 
 but the true author of it is my old enemy, sin, which 
 still remains and dwells in me, and I would fain get 
 21 rid of. I find it, therefore, as by a law settled in me, 
 that when my intentions aim at good, evil is ready at 
 22 hand, to make my actions wrong and faulty. For that 
 which my inward man is delighted with, that, which 
 with satisfaction my mind would make its rule, is 
 23 the law of God. But I see in my members + another 
 principle of action, equivalent to alaw i, directly 
 
 NOTES. 
 
 20 * OF SéAw 2yo, ** I would not.” I, in the Greek, is very emphatical, as 
 is obvious, and denotes the man, in that part which is chiefly to be counted 
 himself, and therefore with the like emphasis, ver. 25, is called adros éyw, 
 ‘© I my own self.” 
 
 23 + St. Paul, here and in the former chapter, uses the word members, for 
 the lower faculties and affections of the animal man, which are as it were the 
 instruments of actions. 
 
 } He haying, in the foregoing verse, spoken of the law of God, asa principle 
 of action, but yet such as had nota power to rule and influence the whole man, 
 so as to keep him quite clear from sin, he here speaks of natural inclinations, as 
 
CHAP. VII. ROMANS. - 353 
 
 TEXT. 
 
 24 O wretched man that I am, who shall deliver me from the body 
 of this death? 
 
 25 I thank God, through Jesus Christ our Lord. So then, with 
 the mind, I myself serve the law of God; but with the flesh, 
 the law of sin. 
 
 PARAPHRASE. 
 
 waging war against that law, which my mind would 
 follow, leading me captive into an unwilling subjec- 
 tion to the constant inclination and impulse of my 
 carnal appetite, which, as steadily as if it were a 
 24 law, carries me to sin. O miserable man that I am, 
 who shall deliver me* from this body of death? 
 25 The grace of God +, through Jesus Christ our Lord. 
 
 NOTES. 
 
 of a law also, a law in the members, and a Jaw of sin in the members, to 
 show that it isa principle of operation in men, even under the Jaw, as steady 
 and constant in its direction and impulse to sin, 2s the law is to obedience, and 
 failed not, through the frailty of the flesh, often to prevail. 
 
 24 * Whatis it, that St, Paul so pathetically desires to be delivered from ? 
 The state, he had been describing, was that of human weakness, wherein, not- 
 withstanding the law, even those, who were under it, and sincerely endeavoured 
 to obey it, were frequently carried, by their carnal appetites, into the breach of 
 it. The state of frailty, he knew men, in this world, could not be delivered 
 from. And therefore, if we mind him, it is not that, but the consequence of 
 it, death, or so much of it that brings death, that he inquires after a deliverer 
 from. ‘* Who shall deliver me,” says he, ‘‘ from this body?” He does not 
 say of frailty, but of death: what shall hinder that my carnal appetites, that 
 so often make me fali into sin, shall not bring death upon me, which isawarded 
 me by the Jaw? And to this be answers, ‘ the grace of God, through our Lord 
 © Jesus Christ.” It is the favour of God alone, through Jesus Christ, that de- 
 livers frail men from death, Those under grace obtain life, upon sincere inten- 
 tions and endeavours after obedience, and those endeavours a man may attain 
 to, in this state of frailty. But good intentions and sincere endeavours are of 
 no behoof against death, to those under the law, which requires complete and 
 punctual obedience, but gives no ability to attain it. And so itis grace alone, 
 through Jesus Christ, that, accepting of what a frail man can do, delivers from 
 the body of death. And thereupon, he concludes with joy, ‘* so then J, being 
 ** now a christian, not any longer under the law, but under grace, this is the 
 * state Lam in, whereby I shall be delivered from death; I, with my whole 
 “ bent and intention, devote myself to the Jaw of God, in sincere endeavours 
 © after obedience, though my carnal appetites are enslaved to, and have their 
 *© natural propensity towards sin.” 
 
 25 + Ourtranslators read tvyapisw ty Oe, “ T thank God:” the author of 
 the vulgate, ydépis 73 cs, ** the grace or favour of God,” which is the reading 
 of the Clermont, and other Greek manuscripts. Nor can it be doubted, which 
 of these two readings should be followed, by one who considers, not only that 
 the apostle makes it his business to show, that the jews stood in need of grace, 
 for salvation, as much as the gentiles: but also, that the grace of God is a direct 
 and apposite answer to, “ who shall deliver me?” which, if we read it, I thank 
 
 2A 
 
354 ROMANS. CHAP, VII. 
 
 PARAPHRASE. 
 
 To comfort myself, therefore, as that state requires, 
 for my deliverance from death, I myself*, with full 
 purpose and sincere endeavours of mind, give up my- 
 self to obey + the law of God; though my carnal in- 
 clinations are enslaved, and have a constant tendency 
 to sin. ‘This is all I can do, and this is all, I being 
 under grace, that is required of me, and through 
 Christ will be accepted. 
 
 NOTES, 
 
 God, has io answer at all; an omission, the like whereof, I do not remember 
 any where in St. Paul’s way of writing. This I am sure, it renders the passage 
 obscure and imperfect in itself. But much more disturbs the sense, if we ob- 
 serve the illative, therefore, which begins the next verse, and introduces a 
 conclusion easy and natural, if the question, ‘* who shall deliver me?” has for 
 answer, ‘‘ the grace of God.” Otherwise it will be heard to find premises, 
 from whence it can be drawn. For thus stands the argument plain and easy. 
 The law cannot deliver from the body of death, i. e. trom those carnal appe- 
 tites, which produce sin, and so bring death: but the grace of God, through 
 Jesus Christ, which pardons Iapses, where there is sincere endeavour after 
 righteousness, delivers us from this body, that it doth not destroy us. From 
 whence naturally results this conclusion, ‘* there is, therefore now, no con- 
 ** demnation, &c.” But where it is grounded on, in the other reading, 1 confess 
 Ido not see. 
 
 * Airos zy), ** I myself,” i.e. I the man, with all my full resolution of 
 mind. Avro; éyo might have both of them been spared, if nothing more had been 
 meant here, than the nominative case to deAclw. See note, ver. 20. 
 
 + AsAsiw, “I serve,” or I make myself a vassal, i.e. I intend and devote 
 my whole obedience. The terms of life, to those under grace, St. Paul tells us 
 at large, chap. vi. are ds\w9fvou 77 Sixosoadin, and ro Op, to become vassals to 
 righteousness, and to God; consonantly he says here orig zyo, ** T myself,” 
 the man, being now a christian, and so no longer under the law, but under 
 grace, do what is required of me in that state; dsAcdw, ** I become a vassal to 
 ** the law of God,” i. e, dedicate myself to the service of it, in sincere endea- 
 vours of obedience: and so attic ya, ** I the man, shall be delivered from 
 “ death ;” for he that, being under grace, makes himself a vassal to God, ina 
 steady purpose of sincere obedience, shall from him receive the gift of eternal 
 life, though his carnal appetite, which he cannot get rid of, having its bent 
 towards sin, makes him sometimes transgress, which would be certain death 
 to him, if we were still under the law, 
 
 See chap. vi. 18 and 22. 
 
 And thus St. Paul haying shown here in this chapter that the being under 
 grace alone, without being under the Jaw, is necessary even to the jews, as in 
 the foregoing chapter he had shown it to be to the gentiles, he here hereby de- 
 monstratively confirms the gentile converts in their freedom from the law, 
 which is the scope of this epistle thus far, 
 
CHAP, VIII. ROMANS. 355 
 
 SECT. VII. 
 CHAP. VIII. 1—39. 
 
 CONTENTS. 
 
 St. Paul having, chap. vi. shown that the gentiles, 
 who were not under the law, were saved only by grace, 
 which required that they should not indulge themselves 
 in sin, but steadily and sincerely endeavour after per- 
 feet obedience: having also, ch. vii. shown, that the 
 jews who were under the law, were also saved by grace 
 only, because the law could not enable them wholly to 
 avoid sin, which, by the law, was in every the least slip 
 made death; he in this chapter shows, that both jews 
 and gentiles, who are under grace, i. e. converts to chris- 
 tianity, are free from condemnation, if they perform 
 what is required of them; and thereupon he sets forth 
 the terms of the covenant of grace, and presses their 
 observance, viz. not to live after the flesh, but after the 
 spirit, mortifying the deeds of the body; forasmuch as 
 those, that do so, are the sons of God. This being laid 
 down, he makes use of it to arm them with patience 
 against afflictions, assuring them, that, whilst they re- 
 main in this state, nothing can separate them from 
 the love of God, nor shut them out from the inheritance 
 of eternal life with Christ, in glory, to which all the 
 sufferings of this life bear not any the least proportion. 
 
 TEXT. 
 
 1 TuHeEREeE is therefore now no condemnation to them which are in 
 Christ Jesus, who walk not after the flesh, but after the spirit. 
 
 PARAPHRASE. 
 
 1 THERE is, therefore *, now +, no condemnation { to, 
 i. e. no sentence of death shall pass upon, those who 
 
 NOTES. 
 
 1 * “ Therefore.’ This is an inference, drawn from the last verse of the 
 foregoing chapter, where he saith, that it is grace that delivers from death, as 
 we have already observed. 
 
 + ‘* Now.” Now that, under the gospel, the law is abolished to those, 
 who entertain the gospel. 
 
 { The ‘* condemnation ” here spoken of, refers to the penalty of death annexed 
 
 GAY 
 
356 ROMANS. CHAP, VIII. 
 
 TEXT. 
 
 2 For the law of the spirit of life, in Christ Jesus, hath made me 
 free from the law of sin and death. 
 
 PARAPHRASE. 
 
 are christians *, if so be they obey + not the sinful 
 lusts of the flesh, but follow, with sincerity of heart, 
 2 the dictates of the { spirit, §in the gospel. For 
 the || grace of God, which is effectual to life, has 
 set me free from the law in my members, which 
 cannot now produce sin in me, unto death. 
 
 NOTES, 
 
 to every transgression, by the law, whereof he had discoursed in the foregoing 
 chapter, 
 
 * “In Christ Jesus,” expressed chap. vi. 14, by ‘* under grace,” and Gal, 
 iii. 27, by ** having put on Christ; ” all which expressions plainly signify, to 
 any one that reads and considers the places, the professing the religion, and 
 owning a subjection to the law of Christ, contained in the gospel, which is, in 
 short, the professien of christianity. 
 
 + Tlepralscs, ** walking,” or ‘* who walk,” does not mean, that all, who 
 are in Christ Jesus, do walk, not after the flesh, but after the spirit; but all 
 who, being in Christ Jesus. omit not to walk so, This, if the tenour of St. 
 Paul’s discourse, here, can suffer any one to doubt of, he may be satisfied is so, 
 from ver. 13, ‘* If ye live after the fiesh.” The ‘* ye,” he there speaks to, are 
 no less than those that, chap. i. 6, 7, he calls, ‘* the called of Jesus Christ, and 
 “« the beloved of God,” terms equivalent to, “‘ being in Jesus Christ,” see chap. 
 vi, 12—14, Gal. v. 16—18, which places compared together, show that, by 
 Christ we are delivered from the dominion of sin and lusts; so that it shall not 
 reign over us, unto death, if we will set ourselves against it, and sincerely en- 
 deavour to be free ; a voluntary slave, who inthrals hi:nself by a willing obedi- 
 ence, who can set free? 
 
 ¢ “ Flesh and spirit,” seem here plainly to refer to flesh, wherewith he says 
 he serves sin; and ‘* mind,” wherewith he serves the law of God, in the imme- 
 diately preceding words. 
 
 § ‘* Walking after the spirit,” is, ver. 13, explained by ** mortifying the 
 “« deeds of the body, through the spirit.” 
 
 2 || That it is grace, that delivers from the law in the members, which is the 
 law of death, is evident from chap. vii. 23—25 ; why itis called a law, may be 
 found in the antithesis to the law of sin and death, grace being as certaina law, 
 to give life to christians, that live not after the flesh, as the influence of sinful 
 appetites is, to bring death on those, who are not under grace. In the next 
 place, why it is called the law of the spirit of life, has a reason, in that the gos- 
 pel, which coutains this doctrine of grace, is dictated by the same spirit, that . 
 taised Christ from the dead, and that quickens us to newness of life, and has, 
 for its end, the conferring of eternal life. 
 
 q ‘“ The law of sin and death.” Hereby is meant that, which he calls “ the 
 “ Jaw in his members,” ch. vii. 23, where it is called, “ the law of sin;” and 
 ver. 24, it is called, ** the body of death,” from which grace delivers, This is 
 certain, that no-body, who considers what St, Paul has said, ver. 7 and 13, of 
 the foregoing chapter, can thiuk, that he can call the law of Moses, ‘ the Jaw of 
 “« sin, or the law of death.” And that the law of Moses is not meant, is plain 
 from his reasoning in the very next words. Forthelaw of Moses could not be 
 
CHAP. VIII. ROMANS. 357 
 
 TEXT. 
 
 For what the law could not do, in that it was weak through the 
 flesh, God, sending his own son, in the likeness of sinful flesh, 
 and for sin condemned sin in the flesh: 
 
 PARAPHRASE. 
 
 3 For this (viz. the delivering us from sin) being beyond 
 the power of the law, which was too weak * to master 
 the propensities of the flesh, God, sending his son in 
 flesh, that in all things, except sin, was like unto our 
 frail, sinful flesh +, and sending ¢ him also to be an 
 offering § for sin, he put to death, or extinguished, or 
 
 NOTES. 
 
 complained of, as being weak, for not delivering those under it from itself; 
 yet its weakness might, and is all along, chap. vii. as well as ver. 3, com- 
 plained of, as not being able to deliver those under it, from their carnal, sinful 
 appetites, and the prevalence of them. 
 
 3 * “ Weak ;” the weakness, aud as he there also calls it, * the unprofit- 
 *« ableness of the law,” is again taken notice of by the apostle, Heb. vii. 18, 19. 
 There were two defects in the law, whereby it became unprofitable, as the au- 
 thor to the hebrews says, so as to make nothing perfect. The one was its in- 
 flexible rigour, against which it provided no allay, or mitigation; it left no 
 place for atonement: the least stip was mortal: death was the inevitable pu- 
 bishment of transgression, by the seutence of the law, which had no tempera- 
 ment: death the offender must suffer, there was no remedy. This St. Paul's 
 epistles are full of, and how we are delivered from it, by the body of Christ, 
 he shows, Heb. x. 5—10, The other weakness, or detect, of the law was, that 
 it could not enable those who were under it, to get a mastery over the flesh, or 
 fleshly propensities, so as to perform the obedience required. The law exacted 
 complete obedience, but afforded men no help against their frailty, or vicious 
 inclinations, And this reigning of sin in their mortal bodies, St. Paul shows 
 here, how they are delivered fiom, by the spirit of Cirist enabling them, 
 upon their sincere endeavours after righteousness, to keep siu under, in their 
 mortal bodies, in conformity to Christ, in whose tesh it was condemned, exe- 
 cuted, and perfectly extinct, haying never had there any life or being, as we 
 shall see, in the following note. The provision, that is made in the new cove- 
 nant, against both these defects of the law, is in the epistle to the Hebrews 
 expressed thus: ‘* God will make a new covenant with the house of Israel, 
 “ wherein he will do these two things; he will write his law in their hearts, 
 « and he will be merciful to their iniquities,” See Heb. viii. 7—12. 
 
 t+ See Heb. iv. 15. 
 
 } Kal, ‘* and,” joins here, ‘in the likeness,” &c. with “ to be an offering; ” 
 whereas, if “‘and” be made to copulate, “sending” and “ condemned,” neither 
 grammar, nor sense, would permit it, Nor can it be imagined the apostle 
 should speak thus: God sending his son, and condemned sin: but ** God sending 
 ** his own son, i the likeness of sinful flesh,” and sending him to be an offer- 
 ing for sin, with very good sense, joins the manner and end of his sending. 
 
 § Teph duapliacs, which in the text is translated, ‘ for sin,” signifies an offer- 
 ing for sin, as the margin of our bibles (akes notice: see 2 Cor. v. 21, Heb. x. 
 5—10. So that the plain sense is, God sent his son in the likeness of sinful 
 flesh, and sent him an offering for sin. 
 
358 ROMANS. CHAP, VIII. 
 
 TEXT. 
 
 4 That the righteousness of the law might be fulfilled in us, who 
 walk not after the flesh, but after the spirit. 
 
 5 For they, that are after the flesh, do mind the things of the flesh: 
 but they that are after the spirit, the things of the spirit. 
 
 PARAPHRASE., 
 
 suppressed sin * in the flesh, i.e. sending his son into 
 the world, with the body, wherein the flesh could 
 4 never prevail, to the producing of any one sin; To 
 the end that, under this example of the flesh, wherein 
 sin was perfectly mastered and excluded from any 
 life, the moral rectitude of the law + might be con- 
 formed to} by us, who, abandoning the lusts of the 
 flesh, follow the guidance of the spirit, in the law of 
 our minds, and make it our business to live, not after 
 5 the flesh, but after the spirit. For as for those who 
 jare still under the direction of the flesh, and its sinful 
 appetites, who are under obedience to the law in their 
 
 NOTES. 
 
 * Koléxpive, “ condemned.” The prosopopceia, whereby sin was considered 
 as a person, all the foregoing chapter, being continued here, the condemning of 
 sin here, cannot mean, as some would have it, that Christ was condemned for 
 sin, or in the place of sin, for that would be to save sin, and leave that person 
 alive, which Christ came to destroy. But the plain meaning is, that sin itself 
 was condemned, or put to death, in his flesh, i.e. was suffered to have no life, 
 nor being, in the flesh of our Saviour; he was in all points tempted as we are, 
 yet without sin, Heb. iv. 15. By the spirit of God, the motions of the flesh 
 were suppressed in him, sin was crushed in the egg, and could never fasten, in 
 the least, upon him. This farther appears to be the sense, by the following 
 words. This antithesis between xoldxpiux, ver. 1, and xoléxpwe, here, will also 
 show, why that word is used, here, to express the death, or no being, of sin 
 in our Saviour, 2 Cor. v.2, 1 Peter ii. 22, That St. Paul sometimes uses con- 
 demnation, for putting to death, see chap. v. 16 and 18. 
 
 A t To Sixolwma te fous, “the vighteousness of the law.” See note, chap. 
 ii, 26. 
 
 t “ Fulfilled,” does not here signify a2 complete, exact obedience, but such 
 an unblameable life, by sincere endeavours after righteousness, as shows Us to 
 be the faithful subjects of Christ, exempt from the dominion of sin, see chap. 
 xiii. 8, Gal. vi.2, A description of such, who thus fulfilled ‘‘ the righteousness 
 *s of the law,” we have Lukei.6. As Christ in the flesh was wholly exempt 
 from all taint of sin; so we, by that spirit which was in him, shall be exempt 
 from the dominion of our carnal lusts, if we make it our choice and endeavour 
 to live after the spirit, ver.9, 10,11. For that, which we are to perform by 
 that spirit, is the mortification of the deeds of the body, ver. 13, 
 
 5 § Of ual& cdpxa dvlec, ** those that are after the flesh,” and “ those that are 
 “ after the spirit,” are the same with those that walk after the flesh, and after 
 
 the spirit, A description of these two different sorts of christians, see Gal. v. 
 16—26, 
 
CHAP, VIII. ROMANS. 359 
 
 TEXT. 
 
 6 For to be carnally minded, is death ; but to be spiritually minded, 
 is life and peace: 
 
 7 Because the carnal mind is enmity against God: for it is not sub- 
 ject to the law of God, neither indeed can be. 
 
 PARAPHRASE. 
 
 members, they have the thoughts and bent of their 
 minds set upon the things of the flesh, to obey it in 
 the lusts of it: but they, who are under the spiritual 
 law of their minds, the thoughts and bent of their 
 hearts is to follow the dictates of the spirit, in that 
 6 law. For* to have our minds set upon the satisfaction 
 of the lusts of the flesh, in a slavish obedience to them, 
 does certainly produce and bring death upon us; but 
 our setting ourselves, seriously and sincerely, to obey 
 the dictates and direction of the spirit, produces life + 
 and peace, which are not to be had in the contrary, 
 7 carnal state: Because to be carnally minded is direct 
 enmity and opposition against God, for such a temper 
 of mind, given up to the lusts of the flesh, is in no 
 subjection to the law of God, nor indeed can be §, it 
 
 NOTES. 
 
 6 * * For” joins what follows here to ver. 1, as the reason of what is here 
 laid down, viz. deliverance from condemnation is to such christian converts 
 only, “ who walk not after the flesh, but after the spirit. For,” &c. 
 
 + See Gal. vi. 8. 
 
 7 £ Spévnua rig cupxds should have been translated here, ‘‘ to be carnally 
 ‘© minded,’ as it is in the forezoing verse, which is justified by Gpo3cr ra tiH> 
 cupxos, ** do mind the things of the flesh,” ver. 5, which signifies the employ- 
 ing the bent of their minds, or subjecting the mind intirely, to the fulfilling the 
 lusts of the flesh. 
 
 § Here the apostle gives the reason, why even those, that are in Christ Jesus, 
 have received the gospel, and are christians (for to such he is here speaking), 
 ure not saved, unless they cease to walk after the flesh, because that runs di- 
 recily counter to the law of God, and can never be brought into conformity 
 and subjection to his commands. Sach a settled contravention to his precepts 
 cannot be suffered, by the supreme Lord and Governor of the world, in any 
 of his creatures, without foregoing his sovereignty, and giving up the eternal, 
 immutable rule of right, to the overturning the very foundations of all order 
 and moral rectitude, in the intellectual world. This, even in the judgment 
 of men themselves, will be always thought a necessary piece of justice, for 
 the keeping out of anarchy, disorder and confasion, that those refractory sub- 
 jects, who set up their own inclinations for their rule, against the law, which 
 was made to restrain those very inclinations, should feel the severity of the 
 law, without which the authority of the law, and law-maker, cannot be pre- 
 served, 
 
360 ROMANS. CHAP. VIII. | 
 
 TEXT. 
 
 8 So then they that are in the flesh, cannot please God. 
 
 9 But ye are not in the flesh, but in the spirit, if so be that the 
 spirit of God dwell in you. Now if any man have not the spirit 
 of Christ, he is none of his. 
 
 10 And if Christ be in you, the body is dead, because of sin, but 
 the spirit is life, because of righteousness. 
 
 PARAPHRASE. 
 
 8 having a quite contrary tendency. So then* they 
 that are in the flesh, i.e. under the fleshly dis- 
 pensation of the law, without regarding Christ, 
 
 9 the spirit of it, in it cannot please God. But ye are 
 not in that state, of having all your expectation from 
 the law, and the benefits, that are to be obtained 
 barely by that ; but are in the spiritual state of the 
 law, i.e. the gospel t, which is the end of the law, 
 and to which the law leads you. And so, having 
 received the gospel, you have therewith received the 
 spirit of God: for, as many as receive Christ, he 
 gives power to become the {sons of God: and to 
 
 10 those that are his sons, God gives his spirit ||. And 
 if Christ be in you, by his spirit, the body is dead 
 
 NOTES. 
 
 8 * This is aconclusion drawn from what went before. The whole argu- 
 mentation stands thus’: ‘¢ They that are under the dominion of their carnal lusts, 
 ** cannot please God; therefore they who are under the carnal, or literal dis- 
 “ pensation of the law, cannot please God; because they have not the spirit of 
 ‘* God: now it is the spirit of God alone, that enlivens men so, as to enable 
 “* them to cast off the dominion of their lusts.” See Gal. iv. 3—6. 
 
 + Of & capx) dvles, ‘ They that are in the flesh.” He that shall consider, 
 that this phrase is applied, chap. vii. 5, to the jews, as resting in the bare, lite- 
 ral, or carnal sense and observance of the law, will not be averse to the under- 
 standing the same phrase, in the same sense, here; which I think is the only 
 place besides in the New Testament, where é capxs elvu is used in a moral sense. 
 This I dare say, it is hard to produce any one text, wherein «lvas éy capxi is used 
 to signify a man’s being under the power of his lusts, which is the sense wherein 
 it is, and must be taken here, if what I propose be rejected. Let it be also 
 remembered, that St. Paul makes it the chief business of this epistle (and he 
 seldom forgets the design he is upon) to persuade both jew and gentile from 
 a subjection to tiie law, and that the argument, he is upon here, is the weakness 
 and insufficiency of the law to deliver men from the power of sin, and then, 
 perhaps, it will not be judged that the interpretation I have given of these 
 words, is altogether remote from the apostle’s sense, 
 
 9 t See 2 Cor. iii. 6B—18, particularly ver, 6, 13, 16. 
 
 § See John i, 12, 
 
 || See Gal. iv. 6. 
 
CHAP. VIII. ROMANS. 361 
 
 TEXT. 
 
 11 But if the spirit of him that raised up Jesus from the dead, 
 dwell in you: he that raised up Christ from the dead, shall also 
 quicken your mortal bodies by his spirit that dwelleth in you. 
 
 PARAPHRASE. 
 
 as to all activity to sin*, sin no longer reigns in 
 itt, but your sinful, carnal lusts are mortified. 
 But the spirit of your mind liveth, i.e. is enlivened, 
 in order to righteousness, or living righteously. 
 11 But, if the spirit of God, who had power able to 
 raise Jesus Christ from the dead, dwell in you, as 
 certainly it does, he, that raised Christ from the 
 dead, is certainly able, and will, by his spirit 
 that dwells in you, enliven even your { mortal bo- 
 
 NOTES. 
 
 10 * See chap. vi. 1—14, which explains this place, particularly ver. 2, 6, 
 1], 12, Gal. ii. 20, Eph. iv. 22,23, Col. ii, 11, and iii, 8—10. 
 
 t+ See Eph. iv. 23. 
 
 11 ¢ To lead. us into the true sense of this verse, we need only observe, 
 that St. Paul, having in the four first chapters of this epistle, shown that neither 
 jew nor gentile could be justified by the law, and in the 5th chapter how sia 
 entered into the world by Adam, and reigned by death, from which it was grace 
 and not the law that delivered men: in the 6th chapter, he showeth the convert 
 gentiles, that though they were not under the law, but under grace; yet they 
 could not be saved, unless they cast off the dominion of sin, and became the 
 devoted servants of righteousness, which was whai their very baptism taught 
 and required of them: and in chap. vii. he declares to the jews the 
 weakness of the law, which they so much stood upon; and shows that the law 
 could not deliver them from the dominion of sin; that deliverance was only 
 by the grace of God, through Jesus Christ; from whence he draws the conse- 
 quence, which begins this 8th chapter, and so goes on with it, here, in two 
 branches relating to his discourse in the foregoing chapter, that complete it 
 in this. The one is to show, ‘‘ that the law of the spirit of life,” i.e. the new 
 covenant in the gospel, required that those, that are in Christ Jesus, ‘ should 
 “ not live after the flesh, but after the spirit.” The other is to show how, and 
 by whom, since the law was weak, and could not enable those, under the law, 
 to do it, they are enabled to keep sin from reigning in their “* mortal bodies,” 
 which is the sanctification required. And here he shows, that christians are de- 
 livered from the dominion of their carnal, sinful lusts, by the spirit of God, that 
 is given to them, and dwells in them, asa new quickening principle and power, 
 by which they are put into the state of a spiritual life, wherein their members 
 are made capable of being made the instruments of righteousness, if they 
 please, as living men, alive now to righteousness, so to employ them, If this 
 be not the sense of this chapter to- ver, 14, I desire to know how dpa viv in the 
 Ist verse comes in, and what coherence there isin what is here said? Besides 
 the connexion of this to the former chapter, contained in the illative, 
 ** therefore,” the very antithesis of the expressions, in one and the other, 
 shows that St. Paul, in writing this very verse, had an eye to the foregoing 
 
362 ROMANS. CHAP, VII. 
 
 NOTE. 
 
 chapter, There it was, “ sin that dwelleth in me,” that was the acting 
 and over-ruling principle: here it is, ‘* the spirit of God that dwelleth 
 “« in you,” that is the principle of your spiritual life. There it was, “ who shall 
 *« deliver me from this body of death?” here it is, ‘* God, by his spirit, shall 
 «* quicken yourmortal bodies,” i.e. bodies which, as the seat and harbour of sinful 
 lusts, that possess it, are indisposed and dead to the actions of a spiritual life, 
 and have a natural tendency to death. Inthe same sense, and upon the same 
 account, he calls the bodies of the gentiles, ‘‘ their mortal bodies,’ chap. vi. 12, 
 where his subject is, as here, ** freedom from the reign of sin,” upon which 
 account they are styled, ver. 13, *‘ alive from the dead.” To make it yet 
 clearer, that it is deliverance from the reign of sin, in our bodies, that St, Paul 
 speaks of here, I desire any one to read what he says, chap. vi, I—1A4, to the 
 gentiles on the same subject, and compare it with the thirteen first verses of this 
 chapter; and then tell me, whether they have not a mutual correspondence, 
 and do not give a great light one to another? If this be too much pains, let him 
 at least read the two next verses, and see how they could possibly be, as they are, 
 an inference from this 11th verse, if the ‘‘ quickening of your moral bodies,” 
 in it, mean any thing, but a ** quickening to a newness of life, or toa spiritual 
 ** life of righteousness.” This being so, 1 cannot but wonder to see a late learned 
 commentator and paraphrast positive, that Yworojoe rx Suntk cwmolx vudr, 
 “ shall quicken your mortal bodies,” does here signify, ‘* shall raise your dead 
 “ bodies out of the grave,” as he contends in his preface to his paraphrase on the 
 epistles to the corinthians, fZwozoelv, “‘ quicken,” he says imports the same with 
 éyelpev, “‘ raise.’ His way of proving it is very remarkable; his words are 
 ‘© Yworosely and éye/pew are as to this matter [viz. the resurrection] words of 
 ‘© the same import, i. e. where in discoursing of tne resurrection, Yworoeiy, 
 “ quicken,” is used, it is of the same import with éyeipey, ‘* raise.” But what 
 if St. Paul, which is the question, be not here speaking of the resurrection ? why 
 then, according to our author’s own confession, fworaeiv, quicken,’ does not 
 necessarily import the same with éye/pey ‘‘ raise.” So that this argument, to 
 prove that St. Paul here, by the words in question, means the raising of their 
 dead bodies out of the grave, is but a fair begging of the question, which is 
 enough I think, for a commentator, that hunts out of his way for controversy. 
 He might, therefore, have spared the fworoed, “ quicken,” which he pro= 
 duces out of St. John v. 2], as of no force to his purpose, till he had proved 
 that St. Paul here in Romans viii, 11, was speaking of the resurrection of men’s 
 bodies out of the grave, which he will never do, till he can prove that Svyld, 
 “© mortal,” here signifies the same with vexed, “dead.” And I demand of him 
 to show Syyjév, “ mortal,” any where in the New Testament, attributed to any 
 thing void of life ; Svy7ov, “ mortal,’’ always signifies the thing it is joined to, 
 to be living ; so that fworojces xad re Sv] cupola indy, * shall quicken even 
 “ your mortal bodies,” in that learned author’s interpretation of these words of 
 St. Paul, here signify, ‘God shall raise to life your living, dead bodies,” which 
 no one can think, in the softest terms can be given to it, a very proper way of 
 speaking ; though it be very good sense and very emphatical to say, God shall 
 by his spirit, put into even your mortal bodies, a principle of immortality, or 
 spiritual life, which is the sense of the apostle here; see Gal. vi.8. And so he 
 may find fworoyoa used, Gal. iii. 21, to the same purpose it ishere. I next 
 desire to know, of this learned writer, how he will bring in the resurrection of 
 the dead into this place, and to show what coherence it has with St. Paul’s dis- 
 course here, and how he can join this verse with the immediately preceding and 
 following, when the words under consideration are rendered, * shal) raise your 
 “© dead bodies out of their graves, at the last day?” Itseems as if he himself 
 found this would make but an auk ward sense, standing in this place, with the rest 
 of St. Paul’s words here, and so never attempted it by any sort of paraphrase, 
 but has barely given us the english translation to help us, as it can, to so uncouth 
 ameaning, as he would put upon this passage, which must make St. Paul, in the 
 midst of a very serious, strong, and coherent discourse, concerning “ walking not 
 
CHAP, VIII. ROMANS. 868 
 
 TEXT. 
 
 12 Therefore, brethren, we are debtors, not to the flesh to live after 
 the flesh, 
 
 1% For, ifye live after the flesh, ye shall die: but if ye, through the 
 spirit, do mortify the deeds of the body, ye shall live. 
 
 PARAPHRASE. 
 
 dies *, that sin shall not have the sole power and 
 rule there, but your members may be made living 
 12 instruments of righteousness. Therefore, brethren, 
 we are not under any obligation to the flesh, to obey 
 13 the lusts of it. For, if ye live after the flesh, that 
 mortal part shall lead you to death irrecoverable ; 
 but ifby the spirit, whereby Christ totally suppressed 
 
 ‘NOTES. 
 
 ‘© after the flesh, but after thespirit,” skip on asudden into the mention of ‘ the 
 ‘© resurrectionof thedead ; and having just mentioned it, skip back again into 
 his former argument, But I take the liberty to assure him, that St, Paul has no 
 such starts, from the matter he has in hand, to what gives no light or strength to his 
 present argument. I think there is not any where to be found a more pertinent, 
 close arguer, who has his eye always on the mark he drives at. This men would 
 find, if they would study him, as they ought, with more regard to the divine 
 authority, than to hypotheses of their own, or to opinions of the season. I do 
 not say that he is every-where clear in his expressions, to us now; but I do say 
 he is every-wherea coherent, pertinent writer; and wherever, in his commenta- 
 tors and interpreters, any sense is given to his words, that disjoints his discourse, 
 or deviates from his argument, and looks like a wandering thought, it is easy to 
 know whose it is, and whose the impertinence is, his, or theirs that father it on 
 him. One thing more the text suggests, concerning this matter; and that is, if 
 by “ quickening your mortal bodies, &c.” be meant, here, the raising them into 
 life after death, how can this be mentioned as a peculiar favour to those, who 
 have thespirit of God? for God will also raise the bodies of the wicked, and as 
 certainly as those of believers. But that, which is promised here, is promised to 
 those only who have the spirit of God: and therefore it must be something pe- 
 culiar to them, viz. that “ God shall so enliven their mortal bodies, by his spirit, 
 “ which is the principle and pledge of immortal life, that they may be able to 
 ‘« yield up themselves to God, as those that are alive from the dead, and their 
 *¢ members servants to righteousness unto holiness,” as he expresses himself, 
 chap. vi. 13 and 19. If any one can yet doubt, whether this be the meaning of 
 St. Paul here, Trefer him for farther satisfaction to St. Paul himself in Eph. ii. 
 4—6, where he will find the same notion of St. Paul, expressed in the same 
 terms, but so that it is impossible to understand by @woroeiv, or éyefpew (which 
 are both used there, as well as here) ** the resurrection of the dead, out of their 
 « svaves.” The full explication of this verse may be seen Eph. i. 19, and ii. 10. 
 See also Col. ii. 12, 13, to the same purpose; and Rom. vii. & 
 
 * Zworohoe: xa, “shall quicken even your mortal bodies,” seems more 
 agreeable to the original than ‘* shall also quicken your mortal bodies ; ” for the 
 ae doth not copulate lworroimoet With 6 8 eyespas, for then it must have. heen xx) 
 Swomoijoes 5 ; for the place of the copulative is between the two hue that it 
 joins, and so must necessarily go before the latter of them, 
 
364 ROMANS. CHAP. VIII. 
 
 TEXT. 
 
 14 For as many as are led by the spirit of God, they are the sons 
 of God. 
 
 15 For ye have not received the spirit of bondage again to fear ; but 
 ye have received the spirit of adoption, whereby we cry, Abba, 
 Father. 
 
 16 The spirit itself beareth witness with our spirit, that we are the 
 children of God. 
 
 17 And if children, then heirs; heirs of God, and joint-heirs with 
 Christ: ifso be that we suffer with him, that we may be also 
 glorified together. 
 
 18 For J reckon, that the sufferings of this present time are not 
 
 PARAPHRASE. 
 
 and hindered sin from having any life in his flesh, 
 you mortify the deeds of the body*, ye shall have 
 14 eternal life. For, as many as are led by the spirit 
 of God, they are the sons of God, of an immortal 
 race, and consequently like their Father immortal +. 
 15 For ye have not received the spirit of bondage { 
 again 4, to fear; but ye have received the spirit || of 
 God, (which is given to those who, having re- 
 ceived adoption, are sons) whereby we are all enabled 
 16 to call Ged our Father 4. The spirit of God him- 
 self beareth witness * * with our spirits that we are 
 17 the children of God, And if children, then heirs of 
 God, joint-heirs with Christ, if so be we suffer + + 
 with him, that we may also be glorified with him. 
 18 For I count that the sufferings of this transitory 
 
 NOTES. 
 
 13 * “ Deeds of the body :” what they are may be seen, Gal. v. 19, &c. as 
 we have already remarked. 
 
 14 + In that lies the force of his proof, that they shall live. The sons of 
 mortal men are mortal, the sons of God are like their Father, partakers of the 
 divine nature, and are immortal. See 2 Pet. i, 4, Heb. ii. 13—15. 
 
 15 ¢ What “ the spirit of bondage”’ is, the apostle hath plainly declared, 
 Heb. ii. 15. See note, ver. 21. 
 
 § ** Again,” i.e. now again under Christ, as the jews did from Moses, under 
 the law. 
 
 || See Gal, iv. 5, 6. 
 
 q “ Abba, Father.’ The apostle here expresses this filial assurance, in the 
 same words, that our Saviour applies himself to God, Mark xiv. 36. 
 
 16 ** See the same thing taught, 2Cor.i. 21, 22, and v. 5, Eph. i, 11—14, 
 and Gal. iv. 6. / 
 
 17 + + The full sense of this you may take, in St. Paul’s own words, 2 Tim. 
 ii, 11, 12. 
 
CHAP, VIII. ROMANS. 365 
 
 TEXT. 
 
 worthy to be compared with the glory which shall be revealed 
 in us. 
 
 19 For the earnest expectation of the creature waiteth for the ma- 
 nifestation of the sons of God. 
 
 20 For the creature was made subject to vanity, not willingly, but 
 by reason of him who hath subjected the same in hope: 
 
 PARAPHRASE. 
 
 life bear no proportion to that glorious state, that 
 shall be hereafter * revealed, and set before the eyes 
 19 of the whole world, at our admittance into it. For 
 the whole race of mankind +, in an earnest expectation 
 of this inconceivable, glorious { immortality that 
 20 shall be bestowed on the sons § of God (For mankind, 
 created in a better state, was made subject to the 
 || vanity of this calamitous fleeting life, not of its 
 own choice, but by the guile of the devil {, who 
 brought mankind into this mortal state) waiteth in 
 
 NOTES. 
 
 18 * “ Revealed.” St Paul speaks of this glory here, as what needs to be 
 revealed, to give usa right conception of it. It is impossible to have a clear and 
 full comprehension of it till we taste it. See how: he labours for words to ex- 
 press it, 2 Cor. iv. 17, &c. a place to the same purpose with this here, 
 
 19 + Kericis, ** creature,” in the Janguage of St. Paul and of the New Tes- 
 tament, signifies ‘* mankind ;” especially the gentile world, as the far greater 
 part of the creation. See Col. i. 23, Mark xvi. 15, compared with Matt. 
 xxviii, 19. 
 
 + ** Immortality.” That the thing here expected was immorte!l life, is plain 
 from the context, and from that parallel place, 2 Cor. iv. 17, and v. 5, the glory 
 whereof was sogreat, that itcould not be comprehended, till it was by an actual 
 exhibiting of it revealed. When this revelation is to be, St. Peter tells us, 
 1 Pet. i, 4—T. 
 
 § -Amondru¥iy tay vin, “ Revelation of the sons,” i. e. revelation to the 
 sons. The genitive case often, in the New Testament, denotes the object. So 
 Rom. i, 5, vxaxoy wisews signifies obedience to faith, chap. iii. 22, Sixaso~ 
 ol Oc Be wisews Xpisk, * the righteousness that Ged accepts, by faith in 
 “© Christ:” chap. iv. 11, S&xcuoctxm wicews, “ righteousness by faith.” If azo- 
 xaniig here be rendered * revelation,” as aroxadvfbjvx in the foregoing 
 verse is rendered ** revealed,” (and it will be hard to finda reason why it should 
 not) the sensein the paraphrase will be very naturalandeasy. For the revela- 
 tion in the foregoing verse is not “ of,” but “to,” the sons ef God. The words 
 are amoxaruDbyvas eis Hues. 
 
 20 {| The state of man, in this frail, short life, subject to inconveniencies, 
 sufferings, and death, may very well be called “ vanity,” compared to the im- 
 passible estate of eternal life, the inheritance of the sons of God. 
 
 @ ‘* Devil. ”* That, by he that subjected it, is meant the Devil, is probably 
 from the history, Gen. iii, and from Heb. ii. 14, 15, Col. ii. 15. 
 
866 ROMANS. CHAP, VIII. 
 
 TEXT. 
 
 21 Because the creature itself also shall be delivered from the bon- 
 dage of corruption, into the glorious liberty of the children of 
 God. 
 
 22 For we know that the whole creation groaneth and travaileth in 
 pain together, until now. 
 
 23 And not only they, but ourselves also, which have the first-fruits 
 of the spirit, even we ourselves groan within ourselves, waiting 
 for the adoption, to wit, the redemption of our body. 
 
 24 For we are saved by hope: but hope that is seen, is not hope: 
 for what a man seeth, why doth he yet hope for ? 
 
 PARAPHRASE. 
 
 21 hope *, That even they also shall be delivered from 
 this subjection to corruption f, and shall be brought 
 into that glorious freedom from death, which is the 
 
 22 proper inheritance of the children of God. For we 
 know that mankind, all { of them, groan together, 
 and unto this day are in pain, as a woman in labour, 
 to be delivered out of the uneasiness of this mortal 
 
 23 state. And not only they, but even those, who have 
 the first fruits of the spirit, and therein the earnest § 
 of eternal life, we ourselves groan || within ourselves, 
 waiting for the fruit of our adoption, which is, that, 
 as we are by adoption made sons and co-heirs with 
 Jesus Christ, so we may have bodies like unto his 
 
 24 most glorious body, spiritual and immortal. But we 
 must wait with patience, for we have hitherto been 
 
 NOTES. 
 
 * Amendeyclou én’ edmids dri, ‘ Waiteth in hope;” that the not joining, 
 “ in hope,” to “ waiteth,” by placing it in the beginning of the 2Ist verse, as 
 it stands in the greek, but joining it to ‘‘ subjected the same,” by placing it at 
 the end of the 20th verse, has mightily obscured the meaning of this passage, 
 which, taking all the words between, ‘‘ of God and in hope,” for a parenthesis, 
 is as easy and clear as any thing can be, and then the next word dz: will have its 
 proper signification, ‘* that,” and not “ because.” 
 
 21 + AsAcix ris Pbopas, ** Bondage of corruption,” i.e, the fear of death, 
 see ver. 15, and Heb.ii. 15. Corruption signifies ‘* death,” or “ destruction,” 
 in opposition to “ life everlasting.” See Gal. vi. 8. pe 
 
 22 + How David “ groaned ” under the vanity and shortness of this life, may 
 be seen, Psal. Ixxxix, 47, 48, which complaint may be met with, in every man’s 
 mouth; so that even those, who have not the first fruits of the spirit, whereby 
 they are assured of a future happy life in glory, do also desire to be freed from a 
 subjection to corruption, and have uneasy longings after immortality. 
 
 23 § See 2Cor, v. 2, 5, Eph. i. 13, 14. 
 
 {| Read the parallel place, 2Cor,iv. 17, and v. 5, 
 
CHAP. VIII. ROMANS. 367 
 
 TEXT. 
 
 25 But if we hope for that we see not, then do we with patience 
 wait for it. 
 
 26 Likewise the spirit also helpeth our infirmities: for we know 
 not what we should pray for, as we ought: but the spirit itself 
 maketh intercession for us, with groanings, which cannot be 
 uttered. 
 
 27 And he that searcheth the hearts knoweth what is the mind of 
 the spirit, because he maketh intercession for the saints, accord- 
 ing to the will of God. 
 
 28 And we know that all things work together for good, to them 
 that love God, to them, who are the called according to his 
 purpose. 
 
 29 For whom he did fore-know, he also did predestinate to be con- 
 
 PARAPHRASE. 
 
 saved but in hope and expectation: but hope is of 
 things not in present possession, or enjoyment. For 
 what aman hath, and seeth in his own hands, he no 
 25 longer hopes for. But if we hope for what is 
 out of sight, and yet to come, then do we with 
 26 patience wait for it*. Such, therefore, are our 
 groans, which the spirit, in aid to our infirmity, 
 makes use of. For we know not what prayers to make 
 as we ought, but the spirit itself layeth for us our 
 requests before God, in groans that cannot be ex- 
 27 pressed in words. And God, the searcher of 
 hearts, who understandeth this language of the 
 spirit, knoweth what the spirit would have, because 
 the spirit is wont to make intercession for the 
 28 saints ¢, acceptably to God. Bear, therefore, your 
 sufferings with patience and constancy, for we cer- 
 tainly know that all things work together for good, 
 to those that love God, who are the called, ac- 
 29 cording to his purpose of calling the gentiles +. In 
 
 NOTES. 
 
 25 * What he says here of hope, is to show them, that the groaning, in the 
 children of God, before spoken of, was not the groaning of impatience, but 
 such, wherewith the Spirit of God makes intercession for us, better than if we 
 expressed ourselves in words, ver. 19—23, 
 
 27 + “The spirit,” promised in thetime of the gospel, is called the ‘ spirit 
 ‘© of supplications.” Zech. xii. 10. 
 
 28 ~ Which “ purpose” was declared to Abraham, Gen. xviii. 18, and is 
 largely insisted on by St Paul, Eph, iii, 1-11, This, and the remainder of 
 
368 ROMANS. CHAP. VIII. 
 
 TEXT. 
 
 formed to the image of his son, that he might be the first-born 
 among many brethren. 
 
 30 Moreover, whom he did predestinate, them he also called: and 
 whom he called, them he also justified : and whom he justified, 
 them he also glorified. 
 
 31 What shall we then say to these things? If God be for us, who 
 can be against us? 
 
 32 He that spared not his own son, but delivered him up for us all, 
 how shall he not with him also freely give us all things ? 
 
 33 Who shall lay any thing to the charge of God’s elect? It is God 
 that justifieth : 
 
 34 Who is he that condemneth? It is Christ that died, yea rather 
 
 PARAPHRASE, 
 
 which purpose the gentiles, whom he fore-knew, as 
 he did the jews *, with an intention of his kindness, 
 and of making them his people, he pre-ordained to 
 be conformable to the image of his son, that he 
 might be the first-born, the chief amongst many 
 30 brethren +. Moreover, whom he did thus pre- 
 ordain to be his people, them he also called, by 
 sending preachers of the gospel to them: and whom 
 he called, if they obeyed the truth {, those he also 
 justified, by counting their faith for righteousness : 
 and whom he justified, them he also glorified; viz. in 
 31 his purpose. What shall we say, then, to these 
 things? If God be for us, as, by what he has al- 
 ready done for us, it appears he is, who can be 
 32 against us? He that spared not his own son, but 
 delivered him up to death for us all, gentiles as well 
 as jews, how shall he not with him also give us all 
 33 things? Who shall be the prosecutor of those, 
 whom God hath chosen? Shall God, who justifieth 
 34 them §? Who, as judge, shall condemn them ? 
 
 NOTES. 
 
 this chapter, seem said to confirm the gentile converts, in the assurance of the 
 favour and love of God to them, through Christ, though they were not under 
 the law. 
 
 29 * See chap. xi. 2, Amos iii. 2. 
 
 + See Eph, i. 3—7. 
 
 30 + “ Many are called, and few are chosen,” says our Saviour, Matt. xx. 
 16. Many, both jews and gentiles, were called, that did not obey the call, 
 And therefore, ver. 32, it is those, who are chosen who (he saith) are ‘* justi- 
 ‘ fied,” i.e. such as were called, and obeyed, and consequently were chosen. 
 
 33 § Reading this with an interrogation, makes it needless to add any words 
 
CHAP, VIII. ROMANS, 869 
 
 TEXT. 
 
 that is risen again, who is even at the right hand of God, who 
 also maketh intercession for us. 
 
 35 Who shall separate us from the love of Christ? shall tribulation, 
 or distress, or persecution, or famine, or nakedness, or peril, or 
 sword? 
 
 36 (As it is written, For thy sake we are killed all the day long; 
 we are accounted as sheep for the slaughter). 
 
 37 Nay in all these things we are more than conquerors, through 
 him that loved us. 
 
 38 For I am persuaded, that neither death, nor life, nor angels, nor 
 principalities, nor powers, nor things present, nor things to 
 come, 
 
 39 Nor height, nor depth, nor any other creature, shall be able to 
 separate us from the love of God, which is in Christ Jesus our 
 Lord. 
 
 PARAPHRASE, 
 
 Christ, that died for us, yea rather that, is risen again 
 for our justification, and is at the right hand of God, 
 35 making intercession for us? Who shall separate us 
 from the love of Christ? Shall tribulation, or dis- 
 tress, or persecution, or famine, or nakedness, or peril, 
 36 or sword? For this is our lot, as it is written, For 
 thy sake we are killed all the day long, we are ac- 
 37 counted as sheep for the slaughter. Nay, in all 
 these things, we are already more than conquerors, 
 by the grace and assistance of him that loved us. 
 38 For I am stedfastly persuaded, that neither the ter- 
 rours of death, nor the allurements of life, nor 
 angels, nor the princes and powers of this world ; 
 39 nor things present; nor any thing future; Nor the 
 height of prosperity ; nor the depth of misery; nor 
 any thing else whatsoever ; shall be able to separate 
 us from the love of God, which is in Christ Jesus 
 our Lord. 
 
 NOTE. 
 
 to the text, to make out the sense, and is more conformable to the scheme of his 
 argumentation here, as appears by ver. 35, where the interrogation cannot be 
 avoided; and is, as it were, an appeal to them themselves to be judges, whether 
 any of those things he mentions to them (reckoning up these, which had roast 
 power to hurt them) could give them just cause of apprehension; ‘* Who shall 
 ‘© accuse you? Shall God who justifies you? Who shall condemn you? Christ 
 ‘© that died for you?” What can be more absurd, than such an imagination? 
 
 2B 
 
870 ROMANS. . CHAP, IX. 
 
 SECT. VIIL. 
 CHAP. IX. 4.—— xX 2 
 
 CONTENTS. 
 
 THERE was nothing more grating and offensive to the - 
 jews, than the thoughts of having the gentiles joined 
 with them, and partaking equally in the privileges and 
 advantages of the kingdom of the Messiah: and, which 
 was yet worse, to be told that those aliens should be ad- 
 mitted, and they, who presumed themselves children of 
 that kingdom, to be shut out. St. Paul, who had in- 
 sisted much on this doctrine, in all the foregoing chap- 
 ters of this epistle, to show that he had not done it out of 
 any aversion, or unkindness, to his nation and brethren, 
 the jews, does here express his great affection to them, 
 and declares an extreme concern for their salvation. 
 But withal he shows, that whatever privileges they had 
 received from God, above other nations, whatever ex- 
 pectation the promises, made to their forefathers, might 
 raise in them, they had yet no just reason of complaining 
 of God’s dealing with them, now under the gospel, since 
 it was according to his promise to Abraham, and his fre- 
 quent declarations in sacred scripture. Nor was it any 
 injustice to the jewish nation, if God now acted by the 
 same sovereign power, wherewith he preferred Jacob 
 (the younger brother, without any merit of his) and 
 his posterity, to be his people, before Esau and his 
 posterity, whom he rejected. The earth is all his; 
 nor have the nations, that possess it, any title of their 
 own, but what he gives them, to the countries they 
 inhabit, nor the good things they enjoy; and he may 
 dispossess, or exterminate them, when he pleaseth. 
 And. as he destroyed the egyptians, for the glory of 
 his name, in the deliverance of the israelites; so he 
 may, according to his good pleasure, raise or de- 
 press, take into favour, or reject, the several nations 
 of this world. And particularly, as to the nation of 
 the jews, all, but a small remnant, were rejected, and 
 
CHAP. IX. ROMANS. 371 
 
 the gentiles taken in, in their room, to be the people 
 and church of God; because they were a gainsaying 
 and disobedient people, that would not receive the Mes- 
 siah, whom he had. promised, and, in the appointed 
 time, sent to them. He that will, with moderate 
 attention and indifferency of mind, read this ninth 
 chapter, will see that what is said, of God’s exercising 
 of an absolute power, according to the good pleasure 
 of his will, relates only to nations, or bodies politick, of 
 men, incorporated in civil societies, which feel the effects 
 of it only in the prosperity, or calamity, they meet with, 
 in this world, but extends not to their eternal state, in 
 another world, considered as particular persons, wherein 
 they stand each man by himself, upon his own bottom, 
 and shall so answer separately, at the day of judgment. 
 They may be punished here, with their fellow-citizens, 
 as part of a sinful nation, and that be but temporal 
 chastisement for their good, and yet be advanced to 
 eternal life and bliss, in the world to come. 
 TEXT. 
 
 1 I say the truth in Christ, I lye not, my conscience also bearing 
 
 me witness in the Holy Ghost, 
 
 2 That I have great heaviness and continual sorrow at my heart. 
 3 For I could wish, that myself were accursed from Christ, for my 
 
 brethren, my kinsmen according to the flesh: 
 4. Who are israelites; to whom pertaineth the adoption, and the 
 
 glory, and the covenants, and the giving of the law, and the ser- 
 
 vice of God, and the promises ; 
 
 PARAPHRASE. 
 1 [as a christian speak truth, and my conscience, 
 guided and enlightened by the Hely Ghost, bears me 
 2 witness, that I lye net, In my profession of great 
 3 heaviness and continual sorrow of heart; I could 
 even wish that * the destruction and extermination, 
 to which my brethren the jews are devoted by Christ, 
 might, if it could save them from ruin, be executed 
 on me, in the stead of those my kinsmen after the 
 4 flesh; Who are israelites, a nation dignified with 
 
 NOTES. 
 
 3 * *Avdbeua, “ accursed ;” 737", which the septuagint render anathema, 
 signifies persons, or things, devoted to destruction and extermivatien, The 
 jewish nation were an anathema, destined to destruction. St. Paul, to express 
 his affection to them,says, be could wish, to save them from it, to become an 
 anathema, and be destroyed himse] f, L 
 
 2B 2 
 
872 ROMANS. CHAP, IX, 
 
 TEXT. 
 
 5 Whose are the fathers, and of whom, as concerning the flesh, 
 Christ came, who is over all, God blessed for ever. Amen. 
 
 6 Not as though the word of God hath taken none effect. For 
 they are not all Israel, which are of Israel. 
 
 PARAPHRASE. 
 
 these privileges, which were peculiar to them; 
 adoption, whereby they were in a particular manner 
 the sons of God *; the glory + of the divine presence 
 amongst them ; covenants {, made between them and 
 the great God of heaven and the earth; the moral 
 law §, a constitution of civil government, and a form 
 of divine worship prescribed by God himself; and all 
 5 the promises of the Old Testament; Had the 
 patriarchs, to whom the promises were made, for 
 their fore-fathers ||; and of them, as to his fleshly ex- 
 traction, Christ is come, he who is overall, God be 
 6 blessed for ever, Amen. I commiserate my nation 
 for not receiving the promised Messiah, now he is 
 come; and I speak of the great prerogatives, they 
 had from God, above other nations; but I say not 
 this, as if it were possible, that the promise of 
 God should fail of performance, and not have its 
 effect @. But it is to be observed, for a right under- 
 standing of the promise, that the sole descendants of 
 Jacob, or Israel, do not make up the whole nation 
 of Israel **, or the people of God, comprehended 
 
 NOTES. 
 
 4 * « Adoption,” Exod. iv, 22, Jer. xxi. 9, 
 
 + “Glory,” which was present with the israelites, and appeared to them, in 
 a great shining brightness, out of a cloud. Some of the places, which mention 
 it, are the following ; Exod, xiii. 21, Lev, ix. 6, and 23, 24, Numb, xvi. 42. 
 2 Chron. vii. 1—3, Ezek. x. 4, and xliii. 2, 3, compared with chap. i. 4, 28. 
 
 t¢ “ Covenants.” See Gen. xvii, 4, Exod. xxxiv, 27. 
 
 § Nouobecia, ‘* the giving of the law,” whether it signifies the extraordinary 
 giving of the law, by God himself, or the exact constitution of their government, 
 in the moral and judicial part ofit (forthe next word Aclpefa, ** service of God,” 
 seems to coinprehend the religious worship) this is certain that, in either of these 
 senses, it was the peculiar privilege of the jews, and what no other nation could 
 pretend to. 
 
 5 || “ Fathers,” who they were, see Exod. iii. 6, 16, Acts vii, 32. 
 
 6 { See chap. iii. 3, “« Word of God,” i. e, promise, see ver. 9. 
 
 ** See chap. iy. 16, St. Paul uses this as a reason, to prove that the promise of 
 God failed not to have its effect, though the body of the jewish nation rejected 
 Jesus Christ, aud were, therefore, nationally rejected by God, from being any 
 
OHAP. 1X. ROMANS. 378 
 
 TEXT. 
 
 7 Neither because they aré the seed of Abraham, are they all 
 children: but in Isaac shall thy seed be called. 
 
 8 That is, they which are the children of the flesh, these are not 
 the children of God: but the children of the promise are 
 counted for the seed. 
 
 9 For this is the word of promise, At this time will I come, and 
 Sarah shall have a.son. ’ 
 
 10 And not only this, but when Rebecca also had conceived by 
 
 _ one, even by our father Isaac, 
 
 11 (For the children being not yet born, neither having done any 
 
 PARAPHRASE. 
 
 7 in the promise; Nor are they, who are the race of 
 Abraham, all children, but only his posterity by 
 Isaac, as it is said, “ In Isaac shall thy seed be 
 
 8 “ called.” That is, the children of the flesh; de- 
 scended out of Abraham’s loins, are not thereby the 
 children of God *, and to be esteemed his people: 
 but the children of the promise, as Isaac was, are 
 
 _9 alone to be accounted his seed. For thus runs the 
 word of promise, “ At this time I will come, and 
 10 “ Sarah shall have a son.”’ Nor was this the only 
 limitation of the seed of Abraham, to whom the 
 promise belonged ; but also, when Rebecca had con- 
 ceived by that one of Abraham’s issue, to whom the 
 promise was made, viz. our father Isaac, and there 
 11 were twins in her womb, of that one father, Before 
 
 NOTES. 
 
 longer his people. The reason, he gives for it, is this, that the posterity of 
 Jacob, or Israel, were not those alone, who were to make that Israel, or that 
 chosen people of God, which were intended, in the promise made to Abraham ; 
 others, besidés the descendants of Jacob, were to be taken into this Israel, to 
 constitute the people of God, under the gospel: and, therefore, the calling, 
 and coming in, of the gentiles was a fulfilling of that promise. And then he 
 adds, in the next verse, that neither were all the posterity of Abraham compre- 
 hended in that promise, so that those; who were taken in, in the time of the 
 Messiah, to make the Israel of God, were not taken in, because they were the 
 natural descendants from Abraham, nor did the jews claim it for all his race. 
 And this he proves, by the limitation of the promise to Abraham’s seed, by 
 Isaac only. All this he does, to show the right of the gentiles to that promise, 
 if they believed: since that promise concerned not only the natural descend- . 
 ants, either of Abraham, or Jacob, but also those; who were of the faith of 
 their father Abraham, of whomsoever descended, see chap. iv. 11—1T. 
 8 * “ Children of God,” i.e. people of God, see ver, 26, 
 
374 ROMANS. CHAP. IX. 
 
 TEXT. 
 
 good, or evil, that the purpose of God, according to election, 
 might stand, not of works, but of him that. calleth) - 
 
 .12 It was said unto her, The elder shall serve the younger. 
 
 13 As it is written, Jacob have I loved, but Esau have I hated. 
 
 14 What shall we say then? Is there unrighteousness with God ? 
 God forbid. 
 
 PARAPHRASE. 
 
 the children were born, or had done any good, or 
 evil *, to show that his making any stock, or race, of 
 men his peculiar people, depended solely on his own 
 purpose and good pleasure, in choosing and calling 
 them, and not on any works or deserts of theirs, he, 
 acting here in the case of Jacob and Esau, according 
 12 to the predetermination of his own choice, It was 
 declared unto her, that there were two nations T in 
 her womb, and that the descendants of the elder 
 13 brother should serve those of the younger, As it is 
 written, “ Jacob have I loved t, so as to make his 
 “ posterity my chosen people; and Esau I put so 
 “ much behind him 4, as to lay his mountains and 
 14 “ his heritage waste ||.” What shall we say then, is 
 there any injustice with God, in choosing one people 
 
 NOTES. 
 
 il * “ Neither having done good, nor evil.” These words may, possibly, 
 have been added, by St. Paul, to the foregoing (which may, perhaps, seem full 
 enough of themselves) the more expressly to obviate an objection of the jews, 
 who might be ready to say, “‘ that Esau was rejected, because he was wicked,” 
 as they did of Ishmael, that he was rejected, because he was the son of a bond- 
 woman, 
 
 “ 12 + * See Gen. xxv.23. And it was only, in a national sense, that it is 
 there said, “ the elder shall serve the younger; ” and not personally, for in 
 that sense it is not true, which makes it plain that these words of verse 
 
 13 + “ Jacob have I loved, and Esau have I hated,” are to be taken ina 
 national sense, for the preference God gave to the posterity of one of them to 
 be his people, and possess the promised land, before the other, What this love 
 of God was, see Deut. vii. 6—8. j 
 
 § ‘* Hated.” When it is used in sacred scripture, as it is often compara- 
 tively, it signifies only to postpone in our esteem or kindness; for this I need 
 only give that one example, Luke xiv. 26. See Mal. i. 2, 3. 
 
 || From the 7th to this 13th verse proves to the jews, that, though the pro- 
 mise was made to Abraham and his seed, yet it was not to all Abraham’s pos- 
 terity, but God first chose Isaac and his issue: and then again, of Isaac (who 
 was but one of the sons of Abraham) when Rebecca had conceived twins by 
 him, God, of his sole good pleasure, close Jacob the younger, and his posterity, 
 to be his peculiar people, and to enjoy the land of promise. 
 
CH AP. Ix. ROMANS. 375 
 
 TEXT. 
 
 15 For he saith to Moses, I will have mercy on whom I will have 
 mercy, and I will have compassion on whom I will have com- 
 passion. 2 
 
 16 So then it is not of him that willeth, nor of him that runneth, 
 but of God that showeth mercy. 
 
 17 For the scripture saith unto Pharaoh, Even for this same pur- 
 pose have I raised thee up, that I might show my power in 
 wea and that my name might be declared throughout all the 
 earth. 
 
 PARAPHRASE. 
 
 to himself before another, according to his good 
 15 pleasure? By no means. My brethren, the jews 
 themselves cannot charge any such thing on what 
 I say; since they have it from Moses himself*, that 
 God declared to him, that he would be gracious, to 
 whom he would be gracious; and show mercy, on 
 16 whom he would show mercy. So then, neither the 
 purpose of Isaac, who designed it for Esau, and 
 willed; him to prepare himself for it; nor the en- 
 deavours of Esau, who ran a hunting for venison to 
 come and receive it, could place on him the blessing; 
 but the favour of being made, in his posterity, a 
 great and prosperous nation, the peculiar people of 
 God, preferred to that which should descend from 
 his brother, was bestowed on Jaceb, by the mere 
 17 bounty and good pleasure of God himself. The 
 like hath Moses Jeft us upon record, of God’s deal- 
 ing with Pharaoh and his subjects, the. people of 
 Egypt, to whom God saith ¢, “ Even for this same 
 ** purpose have I raised thee up, that I might show 
 “ my power in thee, and that my name might be 
 
 NOTES. 
 
 15 * See Exod. xxxiii. 19. [t is observable that the apostle, arguing here 
 with the jews, to vindicate the justice of God, in casting them off from being his 
 people, uses three sorts of arguments; the first is the testimony of Moses, of 
 God’s asserting this to himself, by the right of his sovereignty : and this was 
 enough to stop the mouths of the jews. ‘The second, from reason, ver. 19—24, 
 and the third, from his predictions of it to the jews, and the warning he gave 
 them of it beforehand, ver. 25—29, which we shail consider in their places. 
 
 16 +“ Willeth and runneth,” considered with the context, plainly direct us 
 to the story, Gen. xxvii. where, ver. 3—3, we read Isaac's purpose, and Esan's 
 going a hunting, and ver, 28, 29, we find what the blessing was. 
 
 17 ¢ Exod, ix. 16, 
 
TEXT. 
 
 18 Therefore, hath he mercy on whom he will have mercy, and 
 whom he will, he hardeneth. 
 
 19 Thou wilt say then unto me, Why do he yet find fault? For 
 who hath resisted his will? 
 
 20 Nay but, O man, who art thou that repliest against God? shall 
 the thing formed, say to him that formed it, Why hast thou 
 made me thus? 
 
 PARAPHRASE. 
 
 18 “ renowned through all the earth.” Therefore *, 
 that his name and power may be made known, and 
 taken notice of, in the world, he is kind and bounti- 
 ful} to one nation, and lets another go on obstinately, 
 in their opposition to him, that his taking them off, 
 by some signal calamity and ruin, brought on them 
 by the visible hand of his providence, may be seen, 
 and acknowledged to be an effect of their standing 
 out against him, as in the case of Pharaoh: for this 
 end he is bountiful, to whom he will be bountiful ; 
 and whom he will, he permits to make such an use 
 of his forbearance towards them, as to persist obdu- 
 rate in their provocation of him, and draw on them- 
 
 19 selves exemplary destruction 2 To this, some may 
 be ready to say, why then does he find fault? 
 For who, at any time, hath been able to resist his 
 
 20 will? Say you so, indeed? But who art thou, O 
 man, that repliest thus to God ? shall the nations 4, 
 
 NOTES. 
 
 18 * “ Therefore.” That his name and power may be made known, and 
 taken notice of, in all the earth, he is kind and bountiful to one nation, and 
 lets another go on, in their opposition and obstinacy against him, till their 
 taking off, by some signal calamity and ruin brought on them, may be seen 
 and acknowledged to be the effect of their standing out against God, as in the 
 case of Pharaoh. 
 
 + ’EAeei, ** hath mercy.” That by this word is meant being bountiful, in 
 his outward dispensations of power, greatness, and protection, to one people 
 above another, is plain from the three preceding verses. 
 
 { ‘“ Hardeneth.” That God’s hardening, spoken of here, is what we have 
 explained it, in the paraphrase, is plain, in the instance of Pharaoh, given 
 ver. 17, as may be seen in that story: Exod. vii.—xiv. which iz worth the 
 reading, for the understanding of this place: see also ver. 22. 
 
 20 § Here St. Paul shows, that the nations of the world, who are, by a better 
 right, in the hands and disposal of God, than the clay in the power of the potter, 
 may, without any question of his justice, be made great and glorious, or be pulled 
 down, and brought into contempt, as he pleases. That he here speaks of men, 
 nationally, and not personally, in reference to their eternal state, is evident not 
 only from the beginning of this chapter, where he shows his concern for the na- 
 
CHAP, IX. ROMANS. 377 
 
 TEXT. 
 
 21 Hath not the potter power over the clay, of the same lump to 
 maké one vessel unto honour, and another unto dishonour? 
 
 22 What, if God, willing to show his wrath, and to make his power 
 known, endured with much long-suffering the vessels of wrath, 
 fitted to destruction : 
 
 PARAPHRASE. 
 
 that are made great or little, shall kingdoms, that 
 are raised or depressed, say to him, in whose hands 
 they are, to dispose of them as he pleases, “ Why 
 21 “ hast thou made us thus?” MHath not the potter 
 power over the clay, of the same lump, to make this 
 22 a vessel of honour, and that of dishonour*? But 
 what hast thou to say, O man of Judea, if God, wil- 
 ling to show his wrath, and have his power taken 
 
 NOTES, 
 
 tion of the jews being cast off from being God’s people, and the instances he 
 brings of Isaac, of Jacob, and Esau, and of Pharaoh; but it appears also very 
 clearly, in the verses immediately following, where, ** by the vessels of wrath, 
 “© fitted for destruction,” he manifestly means, the nation of the jews, who were 
 now grown ripe, and fit for the destruction he was bringing upon them. And, 
 by ‘‘ vessels of mercy,” the christian church gathered out of a small collection 
 of convert-jews, and the rest made up of the gentiles, who, together, were from 
 thenceforwards to be the people of God, in the room of the jewish nation, now 
 cast off, as appears by ver. 24. The sense of which verse is this: ‘* How darest 
 ** thou, O man, to call God to account, and question his justice, in casting off 
 “* his ancient people the jews? What, if God willing to punish that sioful 
 ‘© people, aud to do it so, as to have his power known, and taken notice of, in 
 ** the doing of it: (for why might he not raise them, to that purpose, as well 
 ** as he did Pharaoh and his egyptians?) What, I say, if God bore with them, 
 ‘* a long time, even after they had deserved his wrath, as he did with Pharaoh, 
 ** that his hand might be the more eminently visible in their destruction: and 
 ‘© that also, at the same time, he might, with the more glory, make known his 
 ** goodness and mercy to the gentiles, whom, according to his purpose, he was 
 *< in a readiness to receive, into the glorious state of being his people, under 
 “* the gospel?” F 
 
 21 * ‘* Vessel unto honour, and vessel unto dishonour,” signifies a thing de- 
 signed, by the maker, to an honourable, or dishononrable use: now why it 
 may not design nations, as well as persons, and honour and prosperity, in this 
 world, as well as eternal happiness and glory, or misery and punishment, in the 
 world to come, Ido not see. In common reason, this figurative expression 
 ought to follow the sense of the context: and I see no peculiar privilege it hath, 
 to wrest and turn the visible meaning of the place, tosomething remote from the 
 subjectinhand. I amsure, no such authority it has from such an appropriated 
 sense, settled in sacred scripture. This were enough to clear the apostle’s sense 
 in these words, were there nothing elses but Jer. xviii. 6,7, from whence this 
 instance of a potter is taken, shows them to have a temporal sense, and to re- 
 late to the nation of the jews. 
 
 ” 
 
378 ROMANS. CHAP, Ix, 
 
 _ TEXT. 
 
 23 And that he might make known the riches of his glory, on the 
 vessels of mercy, which he had afore prepared unto glory ? 
 
 PARAPHRASE. 
 
 notice of, in the execution of it, did, with much long- 
 suffering *, bear with the sinful nation of the jews, 
 even when they were proper objects of that wrath, 
 fit to have it poured out upon them, in their de- 
 93 struction; That + he might make known the riches of 
 
 NOTES, 
 
 22 * © Endured with much long-suffering.” Immediately after the instance 
 
 of Pharaoh, whom God said, ‘‘ he raised up to show his power in him,” ver. 17, 
 it is subjoined, ver. 18, ** and whom he will he hardeneth,” plainly with refer- 
 ence to the story of Pharoah, who is said to harden limself, and whom God is 
 said to harden, as may be seen Exod. vii. 3, 22, 23, and viii. 15, 32, and ix. 
 1, 12, 34, and x. 1, 20, 27, and xi. 9, 10, and xiv. 5. What God’s part in 
 hardening is, is contained in these words, ** endured with much long-suffering.” 
 God sends Moses to Pharaoh with signs, Pharaoh’s magicians do the like, and so 
 he is not prevailed with. God sends plagues; whilst the plague is upon him, he 
 is mollified, and promises to let the people go: but, assoon as God takes off the 
 ‘plague, he returns to his obstinacy, and refuses, and thus over and over again ; 
 God’s being intreated by him to withdraw the severity of his hand, his gracious 
 compliance with Pharaoh’s desire to have the punishment removed, was what 
 Gad did in the case, and this was all goodness and bounty : but Pharaoh and his 
 people made that ill use of his forbearance and long-suffering, as still to harden 
 themselves the more, for God’s mercy and gentleness to them, till they bring on 
 thenselves exemplary destruction, from the visible power and hand of God, 
 employed in it. This carriage of their’s God foresaw, and so made use of their 
 obstinate, perverse temper, for his own glory, as he himself declares, Exod. vii. 
 3—5, and viii. 1—8, and ix. 14, 16. The apostle, by the instance of a potter’s 
 power over his clay, having demonstrated, that God, by his dominion and sove- 
 reignty, had a right to set up, or pull down, what nation he pleased ; and might, 
 without any injustice, take one race into his particular favour, to be his peculiar 
 people, or reject them, as he thought fit; does, in this verse, apply it to the 
 subject in hand, viz. the casting off the jewish nation, whereof he speaks here, in 
 terms that plainly make a parallel between this and his dealing with the egyp- 
 tians, mentioned ver. 17, and, therefore, that story will best explain this verse, 
 that thence will receive its full light. For it seems a somewhat strange sort of 
 reasoning, to say, God, to show his wrath, endured with much long-suffering, 
 those, who deserved his wrath, and were fit for destruction, But he that will 
 read in Exodus, God’s- dealing with Pharaoh and the egyptians, and how God 
 passed over provocation upon provocation, and patiently endured those who, by 
 their first refusal, nay by their former cruelty and oppression of the israelies, 
 deserved his wrath, and were fitted for destruction, that, in a more signal ven- 
 geance on the egyptians, aud glorious deliverance of the israelites, he might 
 show his power, and makehimself be taken notice of, will easily see the strong 
 and easy sense of this and the following verse. 
 
 23 * Kal tye, ** And that; ” the vulgate has net ** and;” there are greek mss. 
 that justify that omission, as well as the sense of the place, which is disturbed by 
 the conjunction “‘ and.” For with that readiag it runs thus: “* and God, that 
 *¢ he might make known the riches of his glory, &c.” A learned paraphrast, both 
 
CHAP Ix. ROMANS. _.. 379. 
 
 TEXT. 
 
 24 Even us, whom he hath called, not of the jews only, but also of 
 the gentiles. 
 
 25 Ashe saith also in Osee, I will call them my people, which were 
 not my people; and her beloved, which was not beloved. 
 
 26 And it shall come to pass, that in the place where it was said 
 unto them, Ye are not my people; there shall they be called 
 the children of the living God. 
 
 PARAPHRASE. 
 
 his glory*, on those whom, being objects of his 
 24 mercy, he had before prepared to glory ? Even us 
 christians, whom he hath also called, not only of 
 25 the jews, but also of the gentiles ; As he hath de- 
 clared in Osee; “I will call them my people, who 
 ** were not my people; and her beloved, who was 
 26 “ not beloved. And it shall come to pass, that in the 
 “* place, where it was said unto them, Ye are not 
 “ my people ; there shall they be called the children 
 
 NOTES. 
 
 against the grammar and sense of the place, by his own authority adds, “ showed 
 “mercy,” where the sacred scripture is silent, and says no such thing, by which 
 we may make itsay anything. If a verb were to be inserted here, it is evident, 
 it must, some way or other, answer to “ endured,” in the foregoing verse: but 
 such an one will not be easy to be found, that will suit here. And, indeed, 
 there is no need of it, for, “ and” being left out, the sense, suitably to St. 
 Paul’s argument here, runs plainly and smoothly thus: ‘‘ What have you jews, 
 *€ to complain of, for God’s rejecting you, from being any longer his people ? 
 and giving you up, to be oyer-run and subjected by the gentiles ? and his tak- 
 ing them in, to be his pecple in your room? he has as much power over the 
 nations of the earth, to make some of them mighty and flourishing, and others 
 mean and weak, as a potter has over his clay, te make what sort of vessels he 
 « pleases, of any part of it. This you cannot deny. God might, from the 
 beginning, have made you a small, neglected people: but he did not. He 
 made you, the posterity of Jacob, a greater and mightier people, than the 
 posterity of his elder brother Esau, and made you also his own people, plenti- 
 « fully provided for, in the land of promise. Nay, when your frequent revolts 
 and repeated provocations had made you fit for destruction, he with long- 
 suffering forbore you, that now, under the gospel, executing his wrath on 
 you, he might manifest his glory,on us, whom he hath called to be his people, 
 consisting of a small remnant of jews, and of converts out of the gentiles, 
 ** whom he had prepared for this glory, as he had foretold by the prophets 
 ** Hoseaand Isaiah.” This is plainly St. Paul’s meaning, that God dealt, as is 
 described, ver. 22, with the jews, that he might manifest his glory on the gen- 
 tiles; for sohe declares over and over again, chap. xi. ver. 11, 12, 15, 19, 20, 
 28, 30. 
 
 * “ Make known theriches of his glory on the vessels of mercy.” St, Paul 
 in a parallel place, Col, i. has so fully explained these words, that he that will 
 read ver. 27, of that chapter, with the context there, can be in no manner of 
 doubt what St, Paul means here, 
 
380 ROMANS. CHAD, IX. 
 
 TEXT. 
 27 Esaias also crieth concerning Israel, Though the number of the 
 children of Israel be as the sand of the sea, a remnant shall be 
 _ saved. j 
 28 For he will finish the work, and cut it short in righteousness : 
 __ because a short work will the Lord make upon the earth. 
 29 And as Esaias said before, Except the Lord of Sabbaoth had 
 
 left us a seed, we had been as Sodome, and been made like unto 
 Gomorrah. ‘ 
 
 30 What shall we say then? That the gentiles, which followed not 
 after righteousness have attained to righteousness, even the righ- 
 teousness which is of faith. 
 
 31 But Israel, which followed after the law of righteousness, hath 
 not attained to the law of righteousness. 
 
 PARAPHRASE, 
 97 © ofthe living God.” Isaiah crieth also, concerning 
 Israel, “Though the number of the children of Israel 
 “ be as the sand of the sea, yet itis but * a remnant 
 28 that shall be saved. For the Lord, finishing and con- 
  tracting the account in righteousness, shall make a 
 29 “ short, or small remainder + in the earth.” And, 
 as Isaiah said before, “ Unless the Lord of hosts 
 « had left us a seed t, we had been as Sodom, and 
 * been made like unto Gomorrah ; ” we had utterly 
 30 been extirpated. What then remains to be said, 
 but this? That the gentiles who sought not after 
 righteousness, have obtained the righteousness, which 
 is by faith, and thereby are become the people of © 
 81 God; But the children of Israel, who followed the 
 law, which contained the rule of righteousness, have 
 not attained to that law, whereby righteousness is 
 to be attained, i. e. have not received the gospel 4, 
 
 NOTES. 
 
 27 * “ Butaremnant.’ There needs no more but to read the text, to see 
 this to be the meaning. 
 
 28 + Adyov curlefunuévoyv woos; ‘* Shall make a contracted, or little ac- 
 * count, or overplus,” a metaphor, taken from an account, wherein the matter 
 is so ordered, that the overplus, or remainder, standing still upon the account, 
 is very little. 
 
 29 + “ Aseed,” Isaiah i.9. The words are, “a very small remnant.” 
 
 81 § See chap. x. 3,and xi. 6,7. The apostle’s désign in this and the fol- 
 lowing chapter, is to show the reason, why the jews were cast off from being the 
 people of God; and the gentiles admitted. From whence it follows, that by 
 “ attaining to righteousness, and to the law of righteousness,” here, is meant 
 
CHAP. x ROMANS. 381 
 
 TEXT. 
 
 32 Wherefore? Because they sought it, not by faith, but (as it 
 
 were) by the works of the law: for they stumbled at-that stumb- 
 ling-stone. 
 
 33 As itis written, Behold I lay in Sion a stumbling-stone, and 
 
 rock of offence : and whosoever believeth on him, shall not be 
 ashamed. 
 
 X.1 Brethren, my heart’s desire and prayer to God for Israel is, 
 that they might be saved. 
 
 2 For I bear them record, that they have a zeal of God, but not 
 according to knowledge. 
 
 3 For they, being ignorant of God’s righteousness, and going 
 about to establish their own righteousness, have not submitted 
 themselves unto the righteousness of God. 
 
 PARAPHRASE. 
 
 32 and so are not the people of God. How came they 
 to miss it? Because they sought not to attain it by 
 _ faith ; but as if it were to be obtained by the works 
 of the law. A crucified Messiah was a stumbling- 
 block to them *; and at that they stumbled, As it 
 $3 is written, ‘“ Behold, I lay in Sion a stumbling- 
 “ stone, and a rock of offence: and whosoever be- 
 
 “* jieveth in him shall not be ashamed.” 
 X. 1 Brethren, my hearty desire and. prayer to God for 
 2 Israel is, that they may be saved, For I bear them 
 witness that they are zealous +, and as they think 
 for God and his law; but their zeal is not guided by 
 3 true knowledge; For they, being ignorant of the 
 righteousness that is of God, viz. That righteous- 
 ness which he graciously bestows and accepts of; 
 and going about to establish a righteousness of their 
 own, which they seek for, in their own perform- 
 
 NOTES. 
 
 not attaining to the righteousness, which puts particular persons into the state 
 of justification and salvation; but the acceptance of that law, the profession 
 of that religion, wherein that righteousness is exhibited ; which profession of 
 that, whichis now the only true religion, and owning ourselves under that law, 
 which is now solely the law of God, puts any collective body of men into the 
 state of being the people of God. For every one of the jews and gentiles, that 
 “ attained to the law of righteousness, or to righteousness,” in the sense St. 
 Paul speaks here, i. e. became a professor of the christian religion, did not 
 attain to eternal salvation, In the same sense must chap. x. 3, and xi. 7, 8, be 
 understood. ; 
 
 32 * See 1 Cor. i. 23. 
 2 + This their zeal for God, see described, Acts xxi, 27—31, and xxii. 3. 
 
382 ROMANS.  OHAP. x. 
 
 TEXT. 
 
 4 For Christ is the end of the law, for righteousness, to every one 
 that believeth. 
 
 5 For Moses describeth the righteousness, which is of the law, That 
 the man, which doth these things, shall live by them. 
 
 6 But the righteousness which is of faith, speaketh on this wise, 
 Say not in thine heart, Who shall ascend into heaven? (that is, to 
 bring Christ down from above) 
 
 7 Or who shall descend into the deep? (that is, to bring up Christ 
 again, from tlie dead) 
 
 8 But what saith it? The word is nigh thee, even in thy mouth, 
 and in thy heart: that is, the word of faith which we preach, 
 
 9 That, if thou shalt confess, with thy mouth, the Lord Jesus, and 
 
 PARAPHRASE. 
 
 ances; have not brought themselves to submit to the 
 law of the gospel, wherein the righteousness of God, 
 4 i.e. righteousness by faith is offered. For the end of 
 the law * was to bring men to Christ, that, by be- 
 lieving in him, every one, that did so, might be justi- 
 fied by faith; For Moses describeth the righteousness, 
 that was to be had by the law, thus: “ That the man, 
 “which doth the things required in the law, shall 
 6 “ have life thereby.” But the righteousness, which 
 is of faith, speaketh after this manner: “ Say not in 
 ‘¢ thine heart, Who shall ascend into heaven;” that 
 is, to bring down the Messiah from thence, whom we 
 7 expect personally here on earth to deliver us? “Or 
 “ who shall descend into the deep?” i. e. to bring up 
 Christ again from the dead, to be our Saviour? you 
 mistake the deliverance, you expect by the Messiah, 
 there needs not the fetching him from the other 
 8 world, to be present with you: The deliverance, by 
 him, is a deliverance from sin, that you may be made 
 righteous by faith in him, and that speaks thus: 
 ‘< The word is nigh thee, even in thy mouth, and in 
 * thy heart;” that is, the word of faith, or the doc- 
 9 trine of the gospel, which we preach {, viz. If thou 
 
 Or 
 
 NOTES. 
 4 * See Gal. iii. 24. 
 § + St. Paul had told them, ver, 4, that the end of the law was to bring them 
 to life, by faith in Christ, that they might be justified, and so be saved. To 
 convince them of this, he brings three verses out of the book of the Jaw itself, 
 
CHAP. X. , ROMANS. 383 
 
 TEXT. 
 
 shalt believe in thine heart, that God hath raised him from the 
 dead, thou shalt be saved. 
 
 10 For with the heart man believeth unto righteousness, and with 
 the mouth confession is made unto salvation. 
 
 PARAPHRASE. 
 
 shalt confess with “ thy mouth*,” 1. e. openly “own 
 Jesus the Lord, i.e. Jesus to be the Messiah, thy 
 Lord, and shalt believe in thy heart, that God hath 
 raised him from the dead +, otherwise he cannot be 
 believed to be the Messiah; thou shalt be saved. 
 10 It was not for nothing that Moses, in the place 
 
 NOTES. 
 
 declaring that the way to life was by hearkening to that word, which was ready, 
 in the mouth and in their heart, and that, therefore, they had no reason to reject 
 Jesus the Christ, because he died and was now removed into heaven, and was 
 remote from them; their very Jaw proposed life to them, by something nigh 
 them, that might lead them to their deliverer; by words and doctrines, that 
 might be always at hand, in their mouths and in their hearts, and so lead them 
 to Christ, i.e. to: that faith in him, which the apostle preached to them: Isub- 
 mit to the attentive reader, whether this be not the meaning of this place. 
 
 9 * The expectation of the jews was, that the Messiah, who was promised 
 them, was to be their deliverer, and so far were they in the right. But that, 
 which they expected to be delivered from, at his appearing, was the power and 
 deminion of strangers. When our Saviour came, their reckoning was up; and 
 the miracles, which Jesus did, concurred to persuade them, that it was he: but 
 his obscure birth, and mean appearance, suited not with that vower and 
 splendour, they had fancied to themselves he should come in. This, with his de- 
 nouncing to them the ruin of their temple and state at hand, set the rulers 2gainst 
 him, and held the body of the jews in suspense till his crucifixion, and that gave 
 a full turn of their minds from bim, They had figured him a mighty prince, at 
 the head of their nation, setting them free from all foreign power, and them- 
 selves at ease, and happy under his glorious reigu. But when at the passover 
 the whole people were witnesses of his death, they gave up all thought of deli- 
 verance by him. He was gone, they saw him no more, and it was past doubt, 
 adead man could not be the Messiah, or deliverer, even of those who believed 
 him. Itis against these prejudices, that what St. Paul says, in this and the 
 three preceding verses, seems directed, wherein he teaches them, that there was 
 ‘no need to fetch the Messiah out of heaven, or out of the grave, avd bring him 
 personally among them. For the deliverance he was to work for them, the 
 salvation by him, was salvation from sin, and condemnation for taat: and that 
 was to be had, by barely believing and owniug him to be the Messiah, their 
 King, and that he was raised from the dead; by this they would be saved, 
 without his persona! presence amongst them. 
 
 + “* Raised him from the dead.” The doctrine of the Lord Jesus being raised 
 from the dead, is certainly one of the most fundamental articles of the christian 
 religion: but yet there seems another reason why St. Paul here annexes salva- 
 tion to the belief of it, which may be found ver. 7, where he teaches, that it 
 was not necessary for their salvation, that they should have Christ out of his - 
 grave, personally present amongst them; and here he gives them the reason, 
 because, if they did but own him for their Lord, and believe that he was 
 raised, that sufficed, they should be saved, 
 
384 ROMANS. CHAP, X. 
 
 TEXT. 
 
 11 For the scripture saith, Whosoever believeth on him shall not 
 be ashamed. 
 
 12 For there is no difference between the jew and the greek: for 
 the same Lord over all is rich unto all that call upon him, 
 
 13 For whosoever shall call upon the name of_the Lord, shall be 
 saved. 
 
 14 How then shall they call on him, in whom they have not be- 
 lieved? 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, except they be sent? asit is written, 
 
 PARAPHRASE. 
 
 aboye-cited, mentioned both heart and mouth; 
 there is use of both in the case. For with the heart 
 man believeth unto righteousness, and with the 
 11 mouth confession * is made unto salvation. For the 
 scripture saith, “ Whosoever believe on him, shall 
 “ not be ashamed :” shall not repent his having be- 
 12 lieved, and owning it. The scripture saith, Whoso- 
 ever, for in this case there is no distinction of jew 
 and gentile. For it is he, the same who is Lord of 
 them all, and is abundantly bountiful to all that call 
 13 upon him. For whosoever shall + call upon his 
 14 name, shall besaved. But how shall they call upon 
 him, on whom they have not believed? And how 
 shall they believe on him, of whom they have 
 not heard? And how shall they hear, without a 
 15 preacher ? And how shall they preach, except 
 
 NOTES. 
 
 10 * Believing, and an open avowed profession of the gospel, are required 
 by ourSaviour, Mark xvi. 16. 
 
 13 + Whosoever hath, with care, looked into St. Paul's writings, mustown 
 him to be a close reasoner, that argues to the point; and therefore, if, in the 
 three preceding verses, he requires an open profession of the gospel, I cannot 
 but think that * all that call upon him,” ver. 12, signifies all that are open, 
 professed christians ; and if this be the meaning ‘ of calling upon him,” 
 ver. 12, it is plain it must be the meaning “ of calling upon his name,” 
 ver. 13, a phrase not very remote from *‘ naming his name,” which is used by 
 St. Pau! for professing christianity, 2 Tim. ii. 19. Lf the meaning of the pro- 
 phet Joel, from whom these words are taken, be urged, I shall only say, that 
 it will be anill rule for interpreting St. Paul, to tie up his use of any text, he 
 brings out of the Old Testament, to that, which is taken to be the meaning of 
 it there. Weneed go no farther for.an example than the 6, 7, and 8th verses 
 of this chapter, which I desire any one to read as they stand, Deut. xxx. 
 11—14, and see whether St. Paul uses them here, in the same sense, 
 
CHAP. X. ' ROMANS. 385 
 
 TEXT. 
 
 How beautiful are the feet of them that preach the gospel of 
 peace, and bring glad tidings of good things? 
 16 But they have not all obeyed the gospel. For Esaias saith, 
 Lord, who hath believed our report ? 
 17 So then, faith cometh by hearing, and hearing by the word of 
 God. 
 PARAPHRASE. 
 
 they be sent*? As it is written, “ How beautiful 
 * are the feet of them that preach the gospel of 
 ““ peace, and bring glad tidings of good things ?” 
 16 But, though there be messengers sent from God, to 
 preach the gospel; yet it is not to be expected, that 
 all should receive and obey it?. For Isaiah hath 
 foretold that they should not, saying, “ Lord, who 
 17 “ hath believed our report?” ‘That which we may 
 learn from thence is, that faith cometh by hearing, 
 and hearing from the word of God, i.e. the reve- 
 lation of the gospel, in the writings of the sacred 
 scriptures, communicated by those, whom God 
 sends as preachers thereof, to those who are ignorant 
 of it; and there is no need, that Christ should be 
 brought down from heaven, to be personally with 
 
 NOTES, 
 
 15 * St. Paul is careful, every-where, to keep himself, as well as possibly 
 he can, in the minds and fair esteem of his brethren, the jews; may not there- 
 fore this, with the two foregoing verses, be understood as an apology to them, 
 for professing himself an apostle of the gentiles, as he does, by the tenour of 
 this epistle, and in the next chapter, in words at length, ver. 13? In this 
 chapter, ver. 12, he had showed that both jews and greeks, or gentiles, were to 
 be saved, only by receiving the gospel of Christ; and if so, it was necessary 
 that somebody should be sent to teach it them, and therefore the jews had no 
 reason to be angry with any that was sent on that employment. 
 
 16 + ‘* But they have not all obeyed.” This seems an objection of the 
 jews, to what St. Paul had said, which he answers, in this and the following 
 verse. The objection and answer seem to stand thus: You tell us, that you 
 are sent from God to preach the gospel; if it be so, how comes it that all that 
 have heard, have not received and obeyed; and since, according to what you 
 would insinuate, the messengers of good tidings (which is the import of evan- 
 gelion, in greek, and gospel, in English) were so welcome to them? To this he 
 answers out of Isaiah, that the messengers, sent from God, were not believed 
 by all. But from those words of Isaiah he draws an inference, to confirm 
 the argument he was upon, viz. that salvation cometh by hearing and believing 
 the word of God. He had Jaid it down, ver. 8, that it was by their having 
 pun wiseos, * the word of faith,” nigh them, or present with them, and not 
 by the bodily presence of their deliverer amongst them, that they were to be 
 saved. This jyua, ‘‘ word, he tells them, ver. 17, is, by preaching, brought 
 to be actually present with them and the gentiles; so that it was their own 
 fault if they believed it not to salvation. 
 
 2c 
 
386 ROMANS. CHAP. X. 
 
 TEXT. 
 
 18 But I say, Have they not heard? Yes, verily, their sound went 
 into all the earth, and their words unto the ends of the world. 
 
 19 But I say, Did not Israel know? First Moses saith, I will pro- 
 voke you to jealousy by them that are no people, and by a foolish 
 nation I will anger you. 
 
 20 But Esaias is very bold, and saith, I was found of them that 
 sought me not; I was made manifest unto them that asked not 
 after me. 
 
 21 But to Israel he saith, All day long have I stretched forth my 
 hands unto a disobedient and gainsaying people. 
 
 PARAPHRASE. 
 
 18 you, to be your Saviour. It is enough, that both 
 jews and gentiles have heard of him, by messengers, 
 whose voice is gone out into the whole earth, and 
 words unto the ends of the world, far beyond the 
 
 19 bounds of Judea. But I ask, Did not Israel know * 
 this, that the gentiles were to be taken in, and 
 made the people of God? First Moses tells it 
 them, from God, who says, “ I will provoke you to 
 “ jealousy, by them who are no people; and by a 
 
 20 “ foolish nation I will anger you.”? But Isaiah de- 
 clares it yet much plainer, in these words: “ I was 
 “ found of them that sought me not; I was made 
 
 21 “ manifest to them that asked not after me.” And 
 to Israel, to show their refusal, he saith: “ All day 
 “ Jong have I stretched forth my hands unto a dis- 
 “ obedient and gainsaying people.” 
 
 NOTE. 
 
 10 * * Did not Israel know?” In this, and the next verses, St. Paul seems 
 to suppose a reasoning of the jews, to this purpose, viz. that they did not de- 
 serve to be cast off, because they did not know, that the gentiles were to be 
 admitted, and so might be excused, if they did not embrace a religion, wherein 
 they were to mix with the gentiles; and to this he answers, in the following 
 verses. 
 
CHAP. XI. ROMANS. 387 
 
 SECT. IX. 
 CHAP. XI. 1—36. 
 
 CONTENTS. 
 
 Tue apostle, in this chapter, goes on to show the 
 future state of the jews and gentiles, in respect of 
 christianity; viz. that, though the nation of the jews 
 were, for their unbelief, rejected, and the gentiles taken, 
 in their room, to be the people of God; yet there were 
 a few of the jews, that believed in Christ, and so a 
 small remnant of them continued to be God’s people, 
 being incorporated, with the converted gentiles, into 
 the christian church. But they shall, the whole nation 
 of them, when the fulness of the gentiles is come in, be 
 converted to the gospel, and again be restored to be the 
 people of God. 
 
 The apostle takes occasion also, from God’s having 
 rejected the jews, to warn the gentile converts, that 
 they take heed: since, if God cast off his ancient people, 
 the jews, for their unbelief, the gentiles could not ex- 
 pect to be preserved, if they apostatized from the faith, 
 and kept not firm in their obedience to the gospel. 
 
 TEXT. 
 
 1 I say then, Hath God cast away his people? God forbid! For 
 I also am an Israelite, of the seed of Abraham, of the tribe of 
 Benjamin. 
 
 2 God hath not cast away his people, which he foreknew. Wot 
 
 PARAPHRASE, 
 
 1 I say then, “ Has * God wholly cast away his people, 
 “ the jews, from being his people?” By no means, 
 for I myself am an Israelite, of the seed of Abraham, 
 
 2 of the tribe of Benjamin. God hath not utterly cast 
 off his people, whom he formerly owned +}, with so 
 
 NOTES. 
 
 1 * This is a question in the person of a jew, who made the objections in 
 the foregoing chapter, and continues on to object here. 
 2 + See chap. viii. 29, 
 2c 2 
 
388 ROMANS, CHAP, XI, 
 
 TEXT. 
 
 ye not what the scripture saith, of Elias? how he maketh inter- 
 cession to God against Israel, saying, 
 
 3 Lord, they have killed thy prophets, and digged down thine 
 altars; and I am left alone, and they seek my life. 
 
 4 But what saith the answer of God unto him? I have reserved 
 to myself seven thousand men, who have not bowed the knee to 
 the image of Baal. 
 
 5 Even so, then, at this present time also, there is a remnant, ac- 
 cording to the election of grace. 
 
 6 And if by grace, then is it no more of works: otherwise grace is 
 
 PARAPHRASE. 
 
 peculiar a respect. Know ye not what the scripture 
 saith, concerning Elijah? How he complained to 
 the God of Israel, in these words: “ Lord, they 
 * have killed thy prophets, and have digged down 
 * thine altars, and of all that worshipped thee, I 
 4“ alone am left, and they seek my life also.” But 
 what saith the answer of God to him? ‘“ I have re- 
 “ served to myself seven thousand men, who have 
 * not bowed the knee to Baal *,” i. e. have not been 
 5 guilty of idolatry. Even so at this time also, there is 
 a remmant reserved and segregated, by the favour 
 6 and free choice of God. Which reservation of a 
 remnant, if it be by grace and favour, it 1s not of 
 works +, for then grace would not be grace. But if 
 
 os 
 
 NOTES. 
 
 4 *< Baal,” and Baalim, were the names, whereby the false gods and idols, 
 which the heathens worshipped, were signified in sacred scripture; see Judges 
 ii. LI—13, Hos, xi. 2. 
 
 6 + “ It is not of works.” This exclusion of works, seems to be mistaken by 
 those, who exteiud it to all manner of difference in the person chosen, from 
 those that were rejected; for such a choice as that excludes not grace in the 
 chooser, but merit in the chosen, For it is plain, that by works here, St. Paul 
 means merit, as is evident also from ch. iv. 2—4. The law required complete, » 
 perfect obedience: he, that performed that, had a right to the reward; but he, 
 that failed and came short of that, had by the law no right to any thing but death. 
 And so the jews, being all sinners, God might, without injustice, have east them 
 all off; none of them could plead a right to bis favour. If, therefore, he chose 
 outand reserved any, it was of mere grace, though in his choice he preferred those 
 who were the best disposed and most inclined to his service. A whole province 
 revolts from their prince, and takes arms against him; he resolves to pardon some 
 of them. This is a purpose of grace. He reduces them under his power, and 
 then chooses out of them, as vessels of mercy, those that he finds least infected 
 with malice, obstinacy, and rebellion, This choice neither yoids, norabates his 
 purpose of grace; that stands firm; but only executes itso, as may best comport 
 with his wisdom and goodness, And, indeed, without some regard to a differ- 
 
CHAP. XI ROMANS. 389 
 
 TEXT. 
 
 no more grace. But if it be of works, then is it no more grace: 
 otherwise work is no more work. 
 
 7 What then? Israel hath not obtained that, which he seeketh for ; 
 but the election hath obtained it, and the rest were blinded : 
 
 8 According as it is written, God hath given them the spirit of 
 slumber, eyes that they should not see, and ears that they should 
 not hear, unto this day. 
 
 9 And David saith, Let their table be made a snare, and a trap, and 
 a stumbling-block, and a recompence unto them: 
 
 PARAPHRASE, 
 
 it were of works, then is it not grace. For then work 
 would not be work, i.e. work gives aright, grace 
 bestows the favour, where there is no right to it; 
 so that what is conferred by the one, cannot be as- 
 7 cribed to the other. How is it then? Even thus, 
 Israel, or the nation of the jews, obtained not what 
 it seeks *, but the election +, or that part, which was 
 to remain God’s elect, chosen people, obtained it, but 
 8 the rest of them were blinded {: According as it is 
 written §, “ God hath given them the spirit of slum- 
 “* ber; eyes that they should not see, and ears that 
 9 “ they should not hear, unto this day.” And*David 
 saith ||, “ Let their table be made a snare and a trap, 
 
 NOTES. 
 
 ence, in the things taken, from those that are left, I do not see how it can be 
 called choice. A handful of pebbles, for example, may be taken out of a heap ; 
 they are taken and separated, indced, from the rest, but if it be without any 
 regard to any difference in them, from others rejected, I doubt whether any 
 body can call them chosen. 
 
 7 * * What it seeks,” i.e. that righteousness, whereby it was to continue 
 the people of God; see chap.ix. 31. It may be observed, that St, Paul’s dis- 
 course being of the national privilege, of continuing the people of God, he 
 speaks here, and all along of the jews, in the collective term Israel. And so 
 likewise the remnant, which were to remain his people, and incorporate with 
 the convert gentiles; into one body of christians owning the dominion of the one 
 true God, inthe kingdom he had set up under his son, and owned by God for 
 his people, he calls the election. 
 
 + ‘* Election,” a collective appellation of the part elected, which in other 
 places he calls remnant. This remnant, or election, call it by which name you 
 please, were those who sought righteousness by faith in Christ, and not by the 
 deeds of the law, and s6 became the people of God, that people which he had 
 chosen to be his. 
 
 ¢ ‘* Blinded,” see 2 Cor. iii. 13—16. 
 
 8 § “ Written,” Isai. xxix. 10, and vi. 9, 10, 
 
 9 || “ Saith,” Psal. Ixix, 22, 23, 
 
890 ROMANS. CHAP. Xl. 
 
 TEXT. 
 
 10 Let their eyes be darkened that they may not see, and bow down 
 their back alway. 
 
 11 Isay then, have they stumbled that they should fall? God for- 
 bid: but rather through their fall salvation is come unto the 
 gentiles for to provoke them to jealousy. 
 
 12 Now if the fall of them be the riches of the world, and the di- 
 
 minishing of them the riches of the gentiles: how much more 
 their fulness ? 
 
 13 For I speak to you gentiles, in as much as I am the apostle of 
 the gentiles, I magnify mine office: 
 
 14 If, by any means, I may provoke to emulation them, which are 
 my flesh, and might save some of them. 
 
 15 For, if the casting away of them be the reconciling of the world, 
 what shall the receiving of them be, but life from the dead? 
 
 PARAPHRASE. 
 
 “ and a stumbling-block, and a recompence unto 
 10 “ them: Let their eyes be darkened, that they may 
 “ not see, and bow down their back alway.” 
 11 What then do I say, that they have so stumbled, as 
 to be fallen past recovery ? By no means: but this 
 I say, that by their fall, by their rejection for re- 
 fusing the* gospel, the privilege of becoming the 
 people of God, by receiving the doctrine of salva- 
 tion, is come to the gentiles, to provoke the jews to 
 12 jealousy. Now, if the fall of the jews hath been 
 to the enriching of the rest of the world, and their 
 damage an advantage to the gentiles, by letting 
 them into the church, how much more shall their 
 completion be so, when their whole nation shall 
 13 be restored? This I say to you gentiles, foras- 
 much as being apostle of the gentiles, I magnify + 
 14 mine office: If, by any means, I may provoke to 
 emulation the jews, who are my own flesh and 
 blood, and bring some of them into the way of 
 15 salvation. For, if the casting them off be a 
 means of reconciling the world, what shall their 
 
 NOTES. 
 
 11 * That this is the meaning of © fall” here, see Acts xiii. 46. 
 
 13 + St. Paul magnified his office, of apostle of the gentiles, not only by 
 preaching the gospel to the gentiles ; but in assuring them farther, as he does, 
 ver, 12, that, when the nation of the jews shall be restored, the fulness of the 
 gentiles shall also come in, 
 
CHAP, XI. ROMANS. 391 
 
 TEXT. 
 
 16 For if the first fruit be holy, the lump is also holy: and if the 
 root be holy, so are the branches. 
 
 17 And if some of the branches be broken off, and thou, being a 
 wild olive-tree, were graffed in amongst them, and with them 
 partakest of the root and fatness of the olive-tree ; 
 
 18 Boast not against the branches: but if thou boast, thou bearest 
 not the root, but the root thee. 
 
 PARAPHRASE. 
 
 restoration be, when they are taken again into fa- 
 vour, but as it were life from the dead, which is to 
 16 all mankind of all nations? For if the first fruits * 
 be holy + and accepted, the whole product of the 
 year is holy, and willbe accepted. And if Abraham, 
 Isaac, and Jacob, from whom the jewish nation had 
 their original, were holy, the branches also, that 
 17 sprang from this root, are holy. If then some of the 
 natural branches were broken off: if some of the na- 
 tural jews, of the stock of Israel, were broken off and 
 rejected, and thou a heathen, of the wild gentile race, 
 wert taken in, and ingrafted into the church of God, 
 in their room; and there partakest of the blessings, 
 18 promised to Abraham and his seed ; Be not so con- 
 ceited of thyself, as to show any disrespect ¢ to the 
 jews. If any such vanity possesses thee, remember 
 that the privilege thou hast, in being a christian, is 
 derived to thee from the promise made to Abraham, 
 and his seed, but nothing accrues to Abraham, or his 
 
 NOTES. 
 
 16 * These allusions, the apostle makes use of here, to show that the patri- 
 archs, the root of the jewish nation, being accepted by God; and the few jewish 
 converts, which at first entered into the christian church, being also accepted by 
 God ; are, as it were, first fruits, or pledges, that God will, in due time, admit 
 the whole nation of the jews into his visible church, to be his peculiar people 
 again. 
 
 a “© Holy:” by holy is here meant that relative holiness, whereby any thing 
 hath an appropriation to God. 
 
 18 + ** Boast not against the branches.” Though the great fault that most 
 disordered the church, and principally exercised the apostle’s care, in this 
 epistle, was from the jews pressing the necessity of legal observances, and not 
 brooking that the gentiles, though converts to christianity, should be admitted 
 into their communion, without beiog circumcised; yetit is plain from this verse, 
 as also chap. xiv. 3, 10, that the convert gentiles were not wholly without fault, 
 on their side, in treating the jews with disesteem and contempt. To this also, 
 
 as it comes in his way, he applies fit remedies, particularly in this chapter, and 
 chap, xiv. 2 
 
392 ROMANS. CHAP, XW 
 
 TEXT. 
 
 19 Thou wilt say then, The branches were broken off, that T mages 
 be graffed in. 
 
 20 Well; because of unbelief they were broken off and thou stand: 
 est by faith, Be not high-minded, but fear. 
 
 21 For, if God spared not the natural branches, take heed lest he 
 also spare not thee. 
 
 22 Behold, therefore, the goodness and severity of God: on them 
 which fell, severity; but towards thee, goodness, if thou con- 
 tinue in his goodness: otherwise thou also shalt be cut off. 
 
 23 And they also, if they abide not still in unbelief, shall be grafted 
 in: for God is able to graff them in again. 
 
 24 For, if thou wert cut out of the olive-tree, which is wild by na- 
 
 PARAPHRASE. 
 
 19 race, by any thing derived from thee, Thou wilt 
 perhaps say, “ The jews were rejected to make way 
 20 for me.” Well, let it be so; but remember that it 
 was because of unbelief, that they were broken off, 
 and that it is by faith alone, that thou hast obtained, 
 and must keep thy present station. This ought to 
 be a warning to thee, not to have any haughty con- 
 21 ceit of thyself, but with modesty to fear. Forif God 
 spared not the seed of Abraham, but cast off even 
 the children of Israel, for their unbelief he will cer- 
 tainly not spare thee, if thou art guilty of the like 
 22 miscarriage. Mind, therefore, the benignity and 
 rigour of God; rigour to them that stumbled at the 
 gospel and fell, but benignity to thee, if thou con- 
 tinue within the sphere of his benignity, i.e. in the 
 faith, by which thou partakest of the privilege of, 
 being one of his people; otherwise even thou also 
 23 shalt be cut off. And the jews also, if they continue 
 not in unbelief, shall be again grafted into the stock 
 of Abraham, and be re-established the people of God. 
 For, however they are now scattered, and under sub- 
 jection to strangers, God is able to collect them again 
 into one body, make them his people, and set them 
 24 in a flourishing condition, in their ownland*. For 
 
 NOTE. 
 
 23 * This grafting in again, seems to import, that the jews shall be a flourish~ 
 ing nation again, professing christianity, in the land of promise, for that is to be 
 
CHAP, Xt. ROMANS. 393 
 
 TEXT. 
 
 ture, and wert graffed, contrary to nature, into a good olive-tree ; 
 how much more shall these, which be the natural branches, be 
 
 . graffed into their own olive-tree? 
 
 925 For I would not, brethren, that ye should be ignorant of this 
 mystery, (lest ye should be wise in your own conceits) that blind- 
 ness in part is happened to Israel, until the fulness of the gentiles 
 be come in. 
 
 96 And so all Israel shall be saved: as it is written, There shall 
 come out of Sion the deliverer, and shall turn away ungodliness 
 from Jacob. 
 
 + PARAPHRASE. 
 
 if you, who are heathens by birth, and not of the 
 promised seed, were, when you had neither claim, 
 nor inclination to it, brought into the church, and 
 made the people of God ; how much more shall those, 
 who are the posterity and descendants of him to 
 whom the promise was made, be restored to the state, 
 25 which the promise vested in that family? For to 
 prevent your being conceited of yourselves, my bre- 
 thren, let me make known to you, which has yet 
 been undiscovered to the world, viz. That the blind- 
 ness, which has fallen upon part of Israel, shall re- 
 main upon them, but till the time be come, wherein 
 the whole * gentile world shall enter into the church, 
 26 and, make profession of christianity. And so all 
 Israel shall be converted } to the christian faith, and 
 the whole nation become the people of God: as it 
 is written, “ There shall come out of Sion the de- 
 
 NOTES. 
 
 re-instated again, in the promise made to Abraham, Isaac, and Jacob. This 
 St. Paul might, for good reasons, be withheld from speaking out here: but, in 
 the prophets, there are very plain intimations of it. 
 
 25 * TlAgpwua, ‘ the fulness of the jews,” ver. 12, is the whole body of the 
 jewish nation professing christianity, and therefore here wAjpwua tov ebvav, 
 ** the fulness of the gentiles,” must be the whole body of the gentiles professing 
 christianity. And this ver. 15, seems to teach. For the resurrection is of all. 
 
 26 + swihcelu, “ shall be saved. * It is plain that the salvation, that St. 
 Paul, in this discourse concerning the nation of the jews, and the gentile world, 
 in gross, speaks of, is not eternal happiness in heaven, but he means by it the 
 profession of the true religion, here on earth. Whether it be, that that is as far 
 as corporations, or bodies politic can go, towards the attainment of eternal sal- 
 vation, I will not enquire. But this is evident, that being saved, is used by the 
 apostle here, in this sense. That all the jewish nation may become the people 
 of God again, by taking up the christian profession, may be easily conceived. 
 But that every person of such a christian nation, shall attain eternal salvation’ 
 in heaven, I think no-body can imagine to be here intended. 
 
394 ROMANS. CHAP. XI. 
 
 TEXT. 
 
 27 For this is my covenant unto them, when I shall take away their 
 sins. 
 
 28 As concerning the gospel, they are enemies for your sakes: but 
 as touching the election, they are beloved for the fathers’ sakes. 
 
 29 For the gifts and calling of God are without repentance, 
 
 30 For as ye, in times past, have not believed God, yet have now 
 obtained mercy, through their unbelief : 
 
 PARAPHRASE. 
 
 * jiverer, and shall turn away ungodliness from Ja- 
 27 © cob. For this is my covenant to them, when I 
 28 “ shall take away * their sins.” They are, indeed, at 
 present, strangers to the gospel, and so are in the state 
 of enemies { ; but this is for your sakes: their fall and 
 loss is your enriching, you having obtained admit- 
 tance, through their being cast out : but yet they, be- 
 ing within the election, that God made, of Abraham, 
 Isaac, and Jacob, and their posterity, to be his people, 
 are still his beloved people, for Abraham, Isaac, and 
 29 Jacob’s sake, from whom they are descended. For 
 the favours, that God showed those their fathers, 
 in calling them and their posterity to be his people, 
 he doth not repent of; but his promise, that they 
 30 shall be his people, shall stand good{. For as you, 
 the gentiles, formerly stood out, and were not the 
 people of God, but yet have now obtained mercy, 
 
 NOTES. 
 
 27 * “ Takeaway,” i. e. forgive their sins, and take away the punishment 
 they lie under for them. 
 
 28 + ’Eybeol, “* enemies,” signifies strangers, or aliens, i. e. such as are no 
 longer the people of God. For they are called ‘‘ enemies,” in opposition to 
 ** beloved,” in this very verse. And the reason given, why they are enemies, 
 makes it plain, that this is the sense, viz. for the gentiles sake, i. e, they are 
 rejected from being the people of God, that you gentiles may be taken in, to be 
 the people of God in their room, ver. 30. The same signification has ey Spor, 
 ** enemies,” chap. v. 10, xar’ evalyéAsy eybpol, ** as concerning the gospel ene- 
 “6 mies,” i. e. all those, who not embracing the gospel, not receiving Christ for 
 their king and lord, are aliens from the kingdom of God, and all such aliens are 
 called éySpct, “‘ enemies.” And so indeed were the jews now: but yet they 
 were xar éxAcyiv ayanylc, “* as touching the election beloved,” i. e. were not 
 actually within the kingdom of God, his people, but were within the election, 
 which God had made of Abraham, Isaac, and Jacob, and their posterity te be 
 his people, and so Ciod had still intentions of kindness to them, for their fathers 
 sake, to make them again his people. 
 
 29 + So God’s not repenting is explained, Numb. xxiii, 19—24. 
 
CHAP. XI. ROMANS. 395 
 
 TEXT. 
 
 $1 Even so have these also now not believed, that, through your 
 mercy, they also may obtain mercy. 
 
 32 For God hath concluded them all in unbelief, that he might 
 have mercy upon all. 
 
 PARAPHRASE. 
 
 so as to be taken in, through the standing out of the 
 31 jews, who submit not to the gospel *: Even so they, 
 now, have stood out, by reason of your being in 
 mercy admitted, that they also, through the mercy 
 you have received, may again hereafter be admitted. 
 32 For God hath put up together, in a state of revolt 
 from their allegiance + to him, as it were in one fold, 
 
 NOTES. 
 
 30 * See Acts xiii. 46. 
 
 52 + Els dmeSea:, “ in unbelief.” The unbelief here charged nationally, 
 on jews and gentiles, in their turns, in thisand the two preceding verses whereby 
 they ceased to be the people of God, was evidently the disowning of his domi- 
 nion, whereby they put themselves out of the kingdom, which he had, and ought 
 to have in the world, and so were no longer in the state of subjects, but aliens 
 and rebels. A general view of mankind will lead us into an easier conception 
 of St. Paul’s doctrine, who, all through this epistle, considers the gentiles, jews, 
 and christians, as three distinct bodies of men. 
 
 God, by creation, had no doubt an unquestionable sovereignty over mankind, 
 and this was at first acknowledged, in their sacrifices and worship of him. 
 Afterwards they withdrew themselves from their submission to him, and found 
 out other gods, whom they worshipped and served. This revolt from God, and 
 the consequence of it, God’s abandoning them, St. Paul describes, chap. i. 
 18—32. 
 
 In this state of revolt from God were the nations of the earth, in the times of 
 Abraham ; and then Abraham, Isaac, and Jacob, and their posterity, the israel- 
 ites, upon God’s gracious call, returned totheir allegiance to their ancient and 
 rightful King and Sovereign, to own the one invisible God, Creator of heaven and 
 earth, for their God, and so become his people again, to whom he, as to his pecu- 
 liar people, gavealaw. And thus remained the distinction between jews aad 
 gentiles, i. e. the nations, asthe word signifies, till the time of the Messiah, and 
 then the jews ceased to be the people of God, not by a direct renouncing the 
 God of Israel, and taking to themselves other false gods, whom they worship- 
 ped: but by opposing and rejecting tne kingdom of God, which he purposed at 
 that time to set up, with new laws and institutions, and to a more glorious and 
 spiritual purpose, under hisson Jesus Christ: bim God sent to them, and him 
 the nation of the jews refused to receive as their lord and ruler, though he was 
 their promised king and deliverer, answering all the prophecies and types of him, 
 and evidencing his mission by his miracles. By this rebellion against him, into 
 whose hand God had committed the rule of his kingdom, and appointed Jord 
 over all things, the jews turned themselves out of the kingdom of God, and 
 ceased to be his people, who had now no other people but those, who received 
 and obeyed hisson, as their lord and ruler, This was the asic, ‘* unbelief,” 
 here spoken of. And I would be glad to know any other sense of believing, or 
 unbelief, wherein it can be nationally attributed to a people (as visible here it 
 is) whereby they shall cease, or come to be the people of God, or visible subjects 
 
396 ROMANS. CHAP, XL 
 
 TEXT. 
 
 33 O the depth of the riches both of the wisdom and knowledge of 
 God! how unsearchable are his judgments, and his ways past 
 finding out ! 
 
 34 For who hath known the mind of the Lord, or who hath been 
 his counsellor ? 
 
 35 Or who hath first given to him, and it shall be recompensed unto 
 him again ? 
 
 36 For of him, and through him, and to him, are all things: to 
 whom be glory forever. Amen. 
 
 PARAPHRASE. 
 
 all men, both jews and gentiles, that, through his 
 mercy, they might all, both jews and gentiles, come 
 to be his people, i. e. he hath suffered both jews and 
 gentiles, in their turns, not to be his people, that he 
 might bring the whole body both of jews and gen- 
 33 tiles, to be his people. O the depth of the riches of 
 the wisdom and knowledge of God*! How un- 
 searchable are his judgments, and his ways not to be 
 34 traced! For who hath known the mind of the Lord ; 
 35 or who hath sat in counsel with him? Or who hath 
 been before-hand with him, in bestowing any thing 
 upon him, that God may repay it to him again}? 
 36 The thought of any such thing is absurd. For 
 from him all things have their being and original ; 
 
 NOTES. 
 
 of his kingdom, here on earth. Indeed, to enjoy lifeand estate in this, as well 
 as other kingdoms, not only the owning of the Prince, and the authority of his 
 laws, but also obedience to them is required. For a jew might own the autho. 
 rity of God, and his law given by Moses, and so be a true subject, and as much 
 amember of the commonwealth of Israel], as any one in it, and yet forfeit his 
 life, by disobedience to the law. Anda christian may own the authority of 
 Jesus Christ, and of the gospel, and yet forfeit eternal life, by his disobedience 
 of the precepts of it, as may be seen chap. vii. viii. and ix. 
 
 33 * This emphatical conclusion seems, in a special manner, to regard the. 
 jews, whom the apostle would hereby teach modesty and submission to the over. 
 ruling hand of the all-wise God, whom they are very unfit to call to account, for 
 his dealing so favourably with the gentiles. His wisdom and ways are infinitely 
 above their comprehension, and will they take upon them to advise him what to 
 do? Oris God intheir debt? Let them say for what, and he shall repay it to 
 them. This is a very strong rebuke to the jews, but delivered, as we see, in a 
 way very gentle and inoffensive. A method, which the apostle endeavours every 
 where to observe, towards his nation. 
 
 35 + This has a manifest respect to the jews, who claimed a right to be the 
 people of God so far, that St, Paul, chap. ix. 14, finds it necessary to vindicate 
 the justice of God in the case, and does here, in this question, expose and silence 
 the folly of any such pretence. 
 
CHAP. XII, ROMANS. 397 
 
 PARAPHRASE, 
 
 by him they are all ordered and disposed of, and, 
 for him and his glory, they are all made and regu- 
 lated, to whom he glory for ever. Amen. 
 
 SECT. X. 
 CHAP. XII. 1—21. 
 
 CONTENTS. 
 
 St. PAUL, in the end of the foregoing chapter, with 
 a very solemn epiphonema, closes that admirable, evan- 
 gelical discourse, to the church at Rome, which had 
 taken upthe eleven foregoing chapters. It was ad- 
 dressed to the two sorts of converts, viz. gentiles and 
 jews, into which, as into two distinct bodies, he all along, 
 through this epistle, divides all mankind, and considers 
 them, as so divided, into two separate corporations. 
 
 1. As to the gentiles, he endeavours to satisfy them, 
 that though they, for their apostacy from God to 
 idolatry, and the worship of false gods, had heen 
 abandoned by God, and lived: in sin and blindness, 
 without God in the world, strangers from the knowledge 
 and acknowledgment of him ; yet that the mercy of God, 
 through Jesus Christ, was extended to them, whereby 
 there was a way now open to them, to become the peo- 
 ple of God. For since no man could be saved, by his 
 own righteousness, no not the j jews themselves, by the 
 deeds of the law; the only way to salvation, both for 
 jews and gentiles, was by faith in Jesus Christ. Nor 
 had the jews any other way, now, to continue them- 
 selves the people of God, than by receiving the gospel ; 
 which way was opened also to the gentiles, and they as 
 freely admitted into the kingdom of God, now erected 
 under Jesus Christ, as the jews, and upon the sole terms 
 of believing. So that there was no need at all for the 
 gentiles to be circumcised, to become jews, that they 
 might be partakers of the benefits of the gospel. 
 
7 
 
 398 ROMANS. CHAP, XII. 
 
 2. As to the jews, the apostle’s other great aim, in 
 the foregoing discourse, is to remove the offence the jews 
 took at the gospel, because the gentiles were received 
 into the church, as the people of God, and were allowed 
 to be subjects of the kingdom of the Messiah. To bring 
 them to a better temper, he shows them, from the sacred 
 scripture, that they could not be saved by the deeds of 
 the law, and therefore the doctrine of righteousness, by 
 faith, ought not to be so strange a thing to them. And, 
 as to their being, for their unbelief, rejected from being 
 the people of God, and the gentiles taken in their room, 
 he shows plainly, that this was foretold them in the Old 
 Testament ; and that herein God did them no injustice. 
 He was sovereign over all mankind, and might choose 
 whom he would, to be his people, with the same free- 
 dom that he chose the posterity of Abraham, among all 
 the nations of the earth, and of that race chose the de- 
 scendants of Jacob, befure those of his elder brother 
 Esau, and that, before they had a being, or were capable 
 of doing good or evil. In all which discourse of his it 
 is plain, the election spoken of has for its object only 
 nations, or collective bodies politic, in this world, and 
 not particular persons, in reference to their eternal state 
 in the world to come. 
 
 Having thus finished the principal design of his writ- 
 ing, he here, in this, as is usual with him in all his epis- 
 tles, concludes with practical and moral exhortations, 
 whereof there are several in this chapter, which we shall 
 take in their order. 
 
 TEXT. 
 
 1 1 Besercu you, therefore, brethren, by the mercies of God, that 
 ye present your bodies a living sacrifice, holy, acceptable unto 
 God, which is your reasonable service. 
 
 PARAPHRASE. 
 
 1 Iv being so then, that you are become the people of 
 God, in the room of the jews, do not ye fail to offer 
 him that sacrifice, that it is reasonable for you to do, 
 I mean your bodies *, not to be slain, but the lusts 
 
 NOTE. 
 
 1 * “ Your bodies.” There seem to be tworeasons, why St. Paul’s exhor. 
 tations to them is, to present their bodies undefiled to God: 1. Because he had 
 
CHAP, XII. ROMANS. 399 
 
 TEXT. 
 
 2 And be not conformed to this world ; but be ye transformed by 
 the renewing of your mind, that ye may prove what is that good, 
 and acceptable, and perfect will of God. 
 
 PARAPHRASE. 
 
 thereof being mortified, and the body cleansed from 
 the spots and blemishes of sin, will be an acceptable 
 offering to him, and such a way of worship, as becomes 
 a rational creature, which therefore I beseech you, 
 by the mercies of God to you, who has made you his 
 2 people to present to him. And be not conformed to 
 the fashion of this world *: but be ye transformed, 
 in the renewing of your minds + ; that you may, upon 
 examination, find out what is the good, the accept- 
 able and perfect will of God, which now, under the 
 gospel, has shown itself to be in purity and holiness 
 of life: the ritual observances, which he once insti- 
 tuted, not being that, his good, acceptable, and per- 
 fect will, which he always intended, they were made 
 only the types and preparatory way to this more per- 
 
 NOTES. 
 
 hefore, especially chap. vii. so much insisted on this, that the body was the 
 great source from whence sin arose. 2. Because the heathen world, and par- 
 ticularly the Romans, were guilty of those vile affections, which he mentions, 
 chap. i. 24—27. 
 
 2 * “6*To the fashion of this world;” or, as St. Peter expresses it, ‘* not 
 “© fashioning yourselves according to your former lusts in the times of igno- 
 « rance,” | Peter i. 14. 
 
 + ‘¢ Transformed in the renewing of your minds.” The state of the gentiles 
 is thus described, Eph. iv. 17—19. As walking in the vanity of their minds, 
 having the understanding darkened, ‘‘ being alienated from the life of God, 
 “ through the ignorance that isin them, because of the blindness of their hearts, 
 “* who, being past feeling, have given themselves over unto lasciviousness, to 
 “© work all uncleanness with greediness, fulfilling the lusts of the flesh, and of 
 “* the mind.” And Col, i. 21, ‘* Alienated and enemies in their minds by 
 ‘© wicked works.” ‘* The renewing,” therefore, ‘‘ of their minds,” or, as he 
 speaks, Eph.iv. “in the spirit of their minds,” was the getting into an 
 estate, contrary to what they were in before, viz. to take itin the apostle’s own 
 words, ‘‘ that the eyes of their understandings might be enlightened ;” and 
 that they ‘‘ might put on the new man, that is renewed in knowledge, after the 
 ‘* image of him that created him; that ye walk as children of the light, prov- 
 «« ing what is acceptable to the Lord, having no fellowship with the works of 
 ‘© darkness:” that they ** be not unwise, but understanding what is the will of 
 “© the Lord: for this is the will of God, even your sanctification. That you 
 * should abstain from fornication, That every one of you should know how 
 ‘© to possess his vessel in sanctification and honour, not in the lust of concu- 
 “* piscence, even as the gentiles that know uot God.” 
 
400 ROMANS. ° CHAPy XIL 
 
 TEXT. 
 
 3 For I say, through the grace given unto me, to every man that is 
 among you, not to think of himself more highly than he ought to 
 
 ’ think; but to think soberly, according as God hath dealt to every 
 man the measure of faith, 
 
 4 For, as we have many members in one body, and all members 
 have not the same office ; 
 
 5 So we, being many, are one body in Christ, and every one mem- 
 bers one of another. 
 
 6 Having then gifts, differing according to the grace that is given to 
 
 PARAPHRASE. 
 
 3 fect state under the gospel*. For by virtue of that 
 commission, to be the apostle of the gentiles, which, 
 by the favour of God, is bestowed on me, I bid every 
 one of you, not to think of himself more highly 
 than he ought to think, but to have sober and modest 
 thoughts of himself, according to that measure of 
 spiritual gifts +, which God has bestowed upon him. 
 
 4 For, as there are many members in one and the same 
 
 body, but all the members are not appointed to the 
 
 same work; So we, who are many, make all but 
 one body in Christ, and are all fellow members one 
 
 6 of another ;. But having, according to the respec- 
 tive favour that is bestowed upon us, every one of 
 us different gifts; whether it be prophecy {, let us 
 prophesy, according to the proportion of faith ||; 
 or gift of interpretation, which is given us, 
 
 Or 
 
 NOTES. 
 
 * In these two first verses of this chapter, is shown the preference of the gos- 
 pel to the gentile state and the jewish institution. 
 
 3 + Mérpov wisews, ** Measure of faith;” some copies read ydpiloc, “ of 
 “¢ favour,’ either of them expresses the same thing, i. e. gifts of the spirit. 
 
 5 { Thesame simile to the same purpose ; see! Cor. xii, 
 
 6 § “ Prophecy,” is enumerated in the New Testament, among the gifts of 
 the spirit, and means either the interpretation of sacred scripture, and explain- 
 inz of prophecies already delivered, or forctclling things to come. ' 
 
 {| ‘¢ According to the proportion of faith.” The context in this and the pre- 
 ceding verses, leads us, without any difficulty, into the meaning of the apostle, 
 in this expression: I Cor, xii.and xiv. show us how apt the new conyerts were 
 to be puft up with the several gifts that were bestowed on them; and every one, 
 as in like cases is usual, forward to magnify his own, and to carry it: farther, 
 than in reality it extended. That it is St, Paul’s design here, to prevent, or 
 regulate such disorder, and to keep every one, in the exercising of his particular 
 gift, within its due bounds, is evident, in that exhorting them, ver. 3, to a sober 
 use of their gifts (for it is in reference to their spiritual gifts, he speaks in that 
 verse) he makes the measure of that sobriety, to be that measure of faith, or 
 
CHAP. XII. ROMANS. 401 
 
 TEXT. 
 
 us, whether prophecy, let us prophesy according to the propor- 
 tion of faith. 
 
 7 Or ministry, let us wait on our ministering; or he that teacheth, 
 on teaching ; 
 
 8 Or he that exhorteth, on exhortation: he that giveth, let him do 
 it with simplicity : he that ruleth, with diligence; he that showeth 
 mercy, with chearfulness. 
 
 PARAPHRASE. 
 
 i, e. as far forth as we are enabled by revelation and 
 an extraordinary illumination to understand and ex- 
 7 pound it, and no farther: Or, if it be ministry, let us 
 wait on our ministering; he that is a teacher, let him 
 8 take care to teach. He, whose gift is exhortation, 
 let him be diligent in exhorting: he that giveth, let 
 him do it liberally, and without the mixture of any 
 
 NOTE. 
 
 spiritual gift which every one in particular enjoyed by the favour of God, i. e. 
 that no one should go beyond that which was given him, and he really had. 
 But besides this, which is very obvious, there is another passage in that verse, 
 which, rightly considered, strongly inclines this way : “ I say through the grace 
 ' *€ that is given unto me,” says St. Paul. He was going to restrain them, in the 
 exercise of their distinct spiritual gifts, and he could not introduce what he was 
 going to say in the case with amore persuasive argument than his own example : 
 “ T exhort,” says he, ‘* that every one of you, in the exercise and use of his 
 spiritual gift, keep within the bounds and measure of that gift wliich is 
 given him. I myself, in giving you this exhortation, doit by the grace given 
 unto me; [do it by the commission and power given me by God, and beyond 
 * that I donot go.” In one, that had before declared himself aa apostle, such 
 an expression as this here(if there were not some particular reason for it) might 
 seem superfluous, and tosome idle; but, in this view, it has a great grace and 
 energy init. There wants nothing but the study of St. Paul’s writings to give 
 us a just admiration of his great address, and the skill wherewith all that hesays 
 is adapted to the argument he has in hand: ‘‘ I,” says he, ‘* according to the 
 ‘¢ grace given me, direct you every one, in the use of your gifts, which, ac- 
 ** cording to the grace given you, are different, whether it be the gift of pro- 
 * phecy, to prophesy according to the preportiou, or measure ef that gift, or 
 ** revelation that he hath. And let him not think that, because some things 
 “€ are, therefore every thing is revealed to him.” The same rule, concerning 
 the same matter, St. Paul gives, Eph. iv. 16, that every member should act 
 according to the measure of its own strength, power, and energy; 1 Cor. xiv. 
 29—32, may also give light to this place. This, therefore, is far from signify- 
 ing that a man, in interpreting sacred scripture, should explain the sense, ac- 
 cording to the system of his particular sect, which each party is pleased to call 
 the analogy of faith. For this would be to make the apostle to set that, for a 
 rule of interpretation, which had not its being till long after, and is the product 
 of fallible men. 
 
 The ‘‘ measure of faith,” ver. 3, and ‘ proportion of faith,” in this verse, 
 signify the same thing, viz. so much of that particular gift, which God was 
 pleased to bestow on any one. 
 
 2D 
 
 “e 
 
402. ROMANS. CHAP. XII,, 
 
 TEXT. 
 
 9 Let love be without dissimulation. Abhor that which is evil, 
 cleave to that which is good. 
 
 10 Be kindly affectioned one to another with brotherly love; in ho- , 
 nour preferring one another. : 
 
 11 Not slothful in business: fervent in spirit ; serving the Lord. 
 
 12 Rejoicing in hope: patient in tribulation ; continuing instant in 
 prayer ; 
 
 13 Distributing to the necessity of saints; given to hospitality. 
 
 14 Bless them which persecute you: bless and curse not. 
 
 15 Rejoice with them that do rejoice, and weep with them that 
 weep. 
 
 16 Be of the same mind one towards another. Mind not high 
 things, but condescend to men of low estate. Be not wise in 
 your own conceits, 
 
 17 Recompense to no man evil for evil. Provide things honest in 
 the sight of all men. 
 
 PARAPHRASE. 
 
 self-interest: he that presideth*, let him do it 
 with diligence: he that showeth mercy, let him do 
 
 9 it with chearfulness. Let love be without dissimu- 
 lation. Abhor that which is evil, stick to that 
 10 which is good. Be kindly affectioned one towards 
 another, with brotherly love: in honour preferring 
 
 11 one another. Not slothful in business; but active 
 and vigorous in mind, directing all the serviee of 
 
 12 Christ and the gospel, Rejoicing in the hope you 
 have of heaven and happiness; patient in tribula- 
 
 13 tion; frequent and instant in prayer: Forward to 
 help christians in want, according to their necessi- 
 
 14 ties; given to hospitality. Bless them who perse- 
 15 cute you: bless and curse not. Rejoice with them 
 16 that rejoice, and weep with them that weep. Be of 
 the same mind one towards another. Do not mind 
 only high things; but suit yourselves to the mean 
 condition and low concerns of persons beneath you. 
 
 17 Be not wise in your own conceits. Render to no 
 man evil for evil; but take care that your carriage 
 
 NOTE. 
 
 8 * ‘O aptiscuevos. * He that ruleth,” says our translation; the context 
 inclines to the sense I have taken it in; see Vitringade Synagog, Lite. 3. 
 
CHAP, XIII. ROMANS. 403 
 
 TEXT. 
 
 18 If it be possible, as much as lieth in you, live peaceably with 
 all men. 
 
 19 Dearly beloved, avenge not yourselves, but rather give place 
 unto wrath ; for it is written, Vengeance is mine; I will repay, 
 saith the Lord. 
 
 20 Therefore, if thine enemy hunger, feed him; if he thirst, give 
 oy Soe for, in so doing, thou shalt heap coals of fire on his 
 
 read, 
 
 21 Be not overcome of evil, but overcome evil with good. 
 
 PARAPHRASE. 
 
 18 be such as may be approved by all men. If it be 
 possible, as much as lieth in you, live peaceably with 
 
 19 all men. Dearly beloved, do not avenge yourselves, 
 but rather leave that to God. For it is written, 
 “ Vengeance is mine, and I will repay it, saith the 
 
 20 “ Lord.” ‘Therefore, if thine enemy hunger, feed 
 him; if he thirst, give him drink ; if this prevail on 
 him, thou subduest an enemy, and gainest a friend; 
 if he persists still in his enmity, in so doing, thou 
 heapest coals of fire on his head, i. e. exposest him 
 
 21 to the wrath of God, who willbe thy avenger. Be 
 not overcome and prevailed on, by the evil thou re- 
 ceivest, to retaliate; but endeavour to master the 
 malice of an enemy in injuring thee, by a return of 
 kindness and good offices to him. 
 
 SECT. XI. 
 CHAP. XIII, 1—7. 
 
 CONTENTS. 
 
 TuHIs section contains the duty of christians to the 
 civil magistrate: for the understanding this right, we 
 must consider these two things : 
 
 1. That these rules are given to christians, that were 
 members of a heathen commonwealth, to show them that, 
 by being made christians and subjects of Christ’s king- 
 
 2D2 
 
404 , ROMANS. CHAP. XIII. 
 
 dom, they were not, by the freedom of the gospel, ex- 
 empt from any ties of duty, or subjection, which by the 
 laws of their country, they were in, and ought to ob- 
 serve, to the government and magistrates of it, though 
 heathens, any more than any of their heathen subjects. 
 But, on the other side, these rules did not tie them up, 
 any more than any of their fellow-citizens, who were not 
 christians, from any of those due rights, which, by the 
 law of nature, or the constitutions of their country, be- 
 longed to them. Whatsoever any other of their fellow- 
 subjects, being in a like station with them, might do 
 without sinning, that they were not abridged of, but 
 might do still, being christians. The rule here being 
 the same with that given by St. Paul, 1 Cor. vii. 17, 
 «« As God has called every one, so let him walk.” The 
 rules of civil right and wrong, that he is to walk by, are 
 to him the same they were before. 
 
 2. That St. Paul, in this direction to the romans, does 
 not so much describe the magistrates that then were in 
 Rome, as tells whence they, and all magistrates, every- 
 where, have their authority ; and for what end they have 
 it, and should use it. And this he does, as becomes his 
 prudence, to avoid bringing any imputation on christians, 
 from heathen magistrates, especially those insolent and 
 vicious ones of Rome, who could not brook any thing to 
 be told them as their duty, and so might be apt to in- 
 terpret such plain truths, laid down in a dogmatical way, 
 into sauciness, sedition, or treason, a scandal cautiously 
 to be kept off from the christian doctrine ! nor does he, in 
 what he says, in the least flatter the roman emperor, let 
 it be either Claudius, as some think, or Nero, as others, 
 who then was in possession of that empire. For he 
 here speaks of the higher powers, i. e. the supreme, civil 
 power, which is, in every commonwealth, derived from 
 God, and is of the same extent everywhere, i. e. is ab- 
 solute and unlimited by any thing, but the end for which 
 God gave it, viz. the good of the people, sincerely pur- 
 sued, according to the best of the skill of those who 
 share that power, and so not to be resisted. But, how 
 men come by a rightful title to this power, or who has 
 that title, he is wholly silent, and says nothing of it. To 
 
CHAP, XIII. ROMANS. 405 
 
 have meddled with that, would have been to decide of 
 civil rights, contrary to the design and business of the 
 gospel, and the example of our Saviour, who refused 
 meddling in such cases with this decisive question, 
 “ Who made me a judge, or divider, over you?” Luke 
 xii. 14, 
 
 TEXT. 
 
 1 Ler every soul be subject unto the higher powers. For there is 
 no power, but of God: the powers that be are ordained of God. 
 
 PARAPHRASE. 
 
 1 LET every one of you, none excepted *, be subject to 
 the over-ruling powers + of the government he lives in. 
 
 NOTES. 
 
 1 * * Every one,” however endowed with miraculous gifts of the Holy 
 Ghost, or advanced to any dignity in the church of Christ. For that these things 
 were apt to make men overvalte themselves, is obvious, from what St. Paul says 
 to the corinthians, 1 Cor. xii. and here to the romans, chap. xii. 3—5. But, 
 above all others, the jews were apt to have an inward reluctancy and indigna- 
 tion, against the power of any heathen over them, taking it to be an unjust and 
 tyrannical usurpation upon them, who were the people of God, and their betters. 
 These the apostle thought it necessary to restrain, and, therefore, says, in the 
 language of the jews, ‘‘ every soul,” i.e.every person among you, whether jew 
 or gentile, must live in subjection to the civil magistrate. We see, by what St, 
 Peter says on the like occasion, that there wasa great need that christians should 
 have this duty inculcated to them, ‘* lest any among them should use their liberty, 
 ** for a cloak of maliciousness or misbehaviour,” 1 Pet. ii. J3—16, The doc- 
 trine of christianity was a doctrine of liberty. And St, Paul in this epistle, had 
 taught them, that all christians were free from the mosaical law. Hence corrupt 
 and mistaken men, especially jewish converts, impatient, as we have observed, 
 of any heathen dominion, might be ready to infer, that christians were exempt 
 from subjection to the Jaws of heathen governments, This he obviates, by tell- 
 ing them, that all other governments derived the power they had from God, as 
 well as that of the jews, though they had not the whole frame of their govern- 
 ment immediately from him, as the jews had. 
 
 + Whether we take “ powers,” here, in the abstract, for political authority, 
 or in the concrete, for the persons de facto exercising political power and juris- 
 diction, the sense will be the same, viz. that christians, by virtue of being 
 christians, are notany way exempt from obedience to the civil magistrates, nor 
 ought, by any means, to resist them, though by what is said ver. 3, it seems that 
 St. Paul meant here magistrates having and exercising a lawful power. But, 
 whether the magistrates in being were, or were not, such, and consequently were, 
 or were not, to be obeyed, that christianity gave them no peculiar power to exa- 
 mine. They had the common right of others, their fellow-citizens, but had no 
 distinct privilege, as christians. And, therefore, we see, ver. 7, where he en- 
 joins the paying of tribute and custom, &c, it isin these words: “ Render to all 
 “ their dues, tribute to whom tribute is due, honour to whom honour, &c.” 
 But who it was, to whom any of these, or any other dues of right belouged, he 
 decides not, for that he leaves them to be determined by the laws and constitu. 
 tions of their country. 
 
406 ROMANS. ‘CHAP, SXYIT. 
 
 2 
 3 
 
 5 
 6 
 i, 
 
 TEXT. 
 
 Whosoever, therefore, resisteth the power, resisteth the ordinance 
 of God: and they that resist, shall receive to themselves damnation. 
 For rulers are not a terrour to good works, but to the evil. Wilt 
 thou then not be afraid of the power? do that which is good, and 
 thou shalt have praise of the same. 
 
 For he is the minister of God to thee for good, But if thou do 
 that which is evil, be afraid: for he beareth not the sword in vain : 
 for he is the minister of God, a revenger to execute wrath upon 
 him that doth evil. 
 
 Wherefore ye must needs be subject, not only for wrath, but also 
 for conscience sake. 
 
 For, for this cause, pay you tribute also; for they are God’s mi- 
 nisters, attending continually upon this very thing. 
 
 Render therefore to all their dues: tribute to whom tribute is 
 
 PARAPHRASE. 
 
 There is no power but what is from God: The powers 
 that are in being, are ordained by God: so that he, 
 who resisteth the power, resisteth the ordinance of 
 God ; and they that resist, will be punished by those 
 powers that they resist. What should you be afraid 
 of? Rulers are no terrour to those that do well, but to 
 those that do ill. Wilt thou then not live in dread 
 of the civil power ? Do that which is good and right, 
 and then praise only is thy due from the magistrate. 
 For he is the officer and minister of God, appointed 
 only for thy good. But, if thou doest amiss, then 
 thou hast reason to be afraid. For he bears not the 
 sword in vain. For he is the minister of Ged, and 
 executioner of wrath and punishment upon him that 
 doth ill. This being the end of government, and the 
 business of the magistrate, to cherish the good, and 
 
 ' punish ill men, it is necessary for you to submit to 
 
 government, not only in apprehension of the punish- 
 ment, which disobedience will draw on you, but out 
 of conscience, as a duty required of you by God. 
 This is the reason why also you pay tribute, which 
 is due to the magistrates, because they employ 
 their care, time and pains, for the publick weal, 
 in punishing and restraining the wicked and vicious ; 
 and in countenancing and supporting the virtuous 
 
 7 and good. Render therefore to all their dues: tri- 
 
CHAP, XII. ROMANS. 407 
 
 TEXT. 
 
 ‘due, custom to whom custom, fear to whom fear, honour to 
 whom honour, 
 
 PARAPHRASE. 
 
 bute to whom tribute is due, custom to whom custom, 
 fear to whom fear, and honour to whom honour. 
 
 SECT. XII. 
 CHAP. XIII. 8—14. 
 
 CONTENTS. 
 
 HE exhorts them to love, which is, in effect, the 
 fulfilling of the whole law. 
 
 TEXT. 
 
 8 Owe no man any thing, but to love one another: for he, that 
 loveth another, hath fulfilled the law. 
 
 9 For this, Thou shalt not commit adultery, thou shalt not kill, 
 thou shalt not steal, thou shalt not bear false witness, thou shalt 
 not covet; and, if there be any other commandment, it is briefly 
 comprehended in this saying, namely, Thou shalt love thy 
 neighbour as thyself. 
 
 10 Love worketh no ill to his neighbour: therefore, love is the ful- 
 filling of the law. 
 
 PARAPHRASE. 
 
 8 Owe nothing to any body, but affection and good will, 
 mutually to one another: for he, that loves others 
 sincerely, as he does himself, has fulfilled the law. 
 
 9 For this precept, Thou shalt not commit adultery, 
 thou shalt not kill, thou shalt not steal, thou shalt 
 not bear false witness, thou shalt not covet; and 
 whatever other command there be, concerning social 
 duties, it in short is comprehended in this, “ Thou 
 
 10 “ shalt love thy neighbour as thyself.” Love per- 
 mits us to do no harm to our neighbour, and there- 
 fore is the fulfilling of the whole law of the second 
 
408 ROMANS. CHAP. XIII. 
 
 TEXT. 
 
 11 And that, knowing the time, that now it is high time to awake 
 out of sleep; for now is our salvation nearer than when we be- 
 lieved. 
 
 12 The night is far spent, the day is at hand: let us, therefore, 
 cast off the works of darkness, and let us put on the armour of 
 light. 
 
 13 Let us walk honestly, as in the day ; not in rioting and drunken- 
 ness, not in chambering and wantonness, not in strife and en- 
 vying. 
 
 14 But put ye on the Lord Jesus Christ, and make not provision 
 for the flesh, to fulfil the lusts thereof. 
 
 PARAPHRASE. 
 
 11 table. And all this do, considering that it is now 
 high time that we rouse ourselves up, shake off sleep, 
 and betake ourselves, with vigilancy and vigour, to 
 the duties of a christian life. For the time of your 
 removal, out of this place of exercise and proba- 
 tionership, is nearer than when you first entered 
 
 12 into the profession of christianity *. The night, the 
 dark state of this world, wherein the good and the 
 bad can scarce be distinguished, is far spent. The 
 day, that will show every one in his own dress and 
 colours, is at hand. Let us, therefore, put away the 
 works, that we should be ashamed of, but in the 
 dark ; and let us put on the dress + and ornaments, 
 that we should be willing to appear in, in the light. 
 
 13 Let our behaviour be decent, and our carriage such, 
 as fears not the light, nor the eyes of men; not in 
 disorderly feastings and drunkenness; nor in dalli- 
 ance and wantonness{: nor in strife and envy . 
 
 14 But walk in newness of life, in obedience to the pre- 
 cepts of the gospel, as becomes those who are bap- 
 
 NOTES, 
 
 11, 12 * It seems, by these two verses, as if St, Paul looked upon Christ’s 
 coming as not far off, to which there are several other concurrent passages in 
 his epistles: see 1 Cor. i, 7. 
 
 12 +"OnAa, “armour.” The word in the Greek is often used for the ap- 
 parel, cloathing, and accoutrements of the body. 
 
 13 } These he seems to name, with reference to the night, which he had men- 
 tioned, these being the disorders, to which the night is usually set apart. 
 
 § These, probably, were set down, with regard to universal love and good- 
 will, which he was principally here pressing them to, 
 
CHAP. XIv. ROMANS. 409 
 
 PARAPHRASE. 
 tized into the faith of Christ, and let not the great 
 employment of your thoughts and cares be wholly in 
 making provision for the body, that you may have 
 wherewithal to satisfy your carnal lusts. 
 
 SECT. XIII. 
 CHAP. XIV, 1.——XV.13. 
 
 CONTENTS. 
 
 Sr. Paul instructs both the strong and the weak in 
 their mutual duties one to another, in respect of things 
 indifferent, teaching them, that the strong should not use 
 their liberty, where it might offend a weak brother: 
 nor the weak censure the strong, for using their li- 
 berty. 
 
 TEXT. 
 1 Hut that is weak in the faith receive you, but not to doubtfal 
 
 disputations. ; 
 2 For one believeth that he may eat all things: another, who is 
 weak, eateth herbs. 
 
 PARAPHRASE. 
 
 1 Hr», that is weak in the faith, ie. not fully per- 
 suaded of his christian liberty, in the use of some 
 indifferent thing, receive you into your friendship and 
 conversation *, without any coldness, or distinction, 
 but do not engage him in disputes and controversies 
 
 2 about it. For such variety is there in men’s persua- 
 sions, about their christian liberty, that one believeth 
 
 NOTE. 
 
 1 * That the reception, here spoken of, is the receiving into familiar and 
 ordisary conversation, is evident from chap. xv.7, where he, directing them 
 to receive one another mutually, uses the same word opsci.zatm<r%, ie. live 
 together in a free and friendly manner, the weak with the strong, and the 
 strong with the weak, without any regard to the differences among you, about 
 the lawfulness of any indifferent things. Let those, that agree, or differ, con- 
 cerning the use of any indifferent thing, live together all alike. 
 
410 ROMANS. CHAP, XIV, 
 
 TEXT. 
 
 3 Let not him, that eateth, despise him that eateth not; and let not 
 him, which eateth not, judge him that eateth: for God hath re- 
 ceived him. ‘ 
 
 4 Who art thou, that judgest another man’s servant? to his own 
 master he standeth or falleth: yea, he shall be holden up; for 
 God is able to make him stand. 
 
 5 One man esteemeth one day above another: another esteemeth 
 every day alike. Let every man be fully persuaded in his own 
 mind. 
 
 PARAPHRASE. 
 
 that he may, without restraint, eat all things; an- 
 other is so scrupulous, that he eateth nothing but 
 3 herbs. Let not him, that is persuaded of his liberty, 
 and eateth, despise him that, through scruple, eateth 
 not: and let not him, that is more doubtful, and 
 eateth not, judge, or censure, him that eateth, for 
 God hath received * him into his church and family : 
 4 And who art thou, that takest upon thee to judge the 
 domestic of another, whether he be of his family, or 
 no? It is his own master alone, who is to judge, 
 whether he be, or shall continue, his domestic, or no: 
 what hast thou to do, to meddle in the case? But 
 trouble not thyself, he shall stand and stay in the fa- 
 mily. For God is able to confirm and establish him 
 5 there +. One man judgeth one} day to be set apart 
 
 NOTES. 
 
 3,4 * * By him that eateth,’"{ver. 3, St. Paul seems to mean the gentiles, who 
 ‘were less scrupulous, in the use of indifferent things ; and, by ‘‘ him that eateth 
 “ not,” the jews, who made a great distinction of meats and drinks and days, 
 and placed in them a great, and, as they thought, necessary part of the wor- 
 ship of the true God. To the gentiles the apostle gives this caution, that they 
 should not contemn the jews as weak narrow minded men, that laid so much 
 stress on matters of so small moment, and thought religion so much concerned 
 in those indifferent things, On the other side, he exhorts the jews, not to judge 
 that those, who neglected the jewish observances of meats and days, were still 
 heathens, or would soon apostatize to heathenisin again: no, says he; God has 
 received them, and they are of his family : and thou hast nothing to do to judge, 
 whether they are, or will continue, of his family, or no; that belongs only to 
 him, the master of the family, to judge, whether they shall stay, or leave his fa- 
 mily, or no. But, notwithstanding thy censure, or hard thoughts, of them, 
 they shall not fall off, or apostatize ; for God is able to continue them in his 
 family, in his church, notwithstanding thou suspectest, from their free use of 
 things indifferent, they incline too much, or approach too near to gentilism. 
 
 5 + The apostle having, in the foregoing verse used xpive adAdrpiov oinérny 
 for judging any one, to be, or not to be, another man’s servant, or domestic, he 
 seems here to continue the use of the word xpfve, in the same signification, 1, e. 
 for judging a day to be more peculiarly God’s. 
 
CHAP. XIV. ‘ROMANS. 41} 
 TEXT. 
 
 6 He that regardeth the day, regardeth it unto the Lord; and he 
 that regardeth not the day, to the Lord he doth not regard it. 
 He that eateth, eateth to the Lord, for he giveth God thanks ; 
 
 and he that eateth not, to the Lord he eateth not, and giveth God 
 thanks. 
 
 7 For none of us liveth to himself, and no man dieth to himself. 
 8 For whether we live, we live unto the Lord; and whether we die, 
 
 we die unto the Lord: whether we live, therefore, or die, we are 
 the Lord’s. 
 
 PARAPHRASE. 
 
 to God, more than another: another man judgeth 
 every day to be God’s alike. Let every one take 
 care to be satisfied in his own mind, touching the 
 6 matter. But let him not censure* another in what 
 he doth. He that observeth a day, observeth it as 
 the Lord’s servant, in obedience to him: and he that 
 observeth it not, passes by that observance, as the 
 Lord’s servant, in obedience also to the Lord. He 
 that eateth what another out of scruple forbears, 
 eateth it as the Lord’s servant: for he giveth God 
 thanks. And he that, out of scruple, ferbeareth 
 to eat, does it also as the Lord’s servant: for he 
 giveth God thanks, even for that which he doth, 
 7 and thinks he may not eat. For no one of us 
 christians liveth, as if he were his own man, per- 
 fectly at his own disposal: and no one 7 of us dies 
 8 so. For, whether we live, our life is appropriated 
 to the Lord: or, whether we die, to him we die, as 
 his servants. For whether we live, or die, we are his, 
 in his family, his domestics {, appropriated to him. 
 
 NOTES. 
 
 * This may be concluded to be the apostle’s sense, because the thing, he is 
 upon here, is to keep them from censuring one another, in the use of things in- 
 different ; particularly the jews, from judging the gentiles, in their neglect of 
 the observance of days, or meats. This judging being what St. Paul princi- 
 pally endeavoured here to restrain, as being opposite to the liberty of the gospel, 
 which favoured a neglect of these rituals of the law, which were now anti- 
 quated. See Gal. iv, 9—11, andy. 1, 2. 
 
 1 + Odds should, I suppose, be taken here with the same limitation it hath. 
 in the former part of the verse, withthe pronoun jue, : and so should here, as 
 there, be rendered in english, ‘‘ no one of us,” and not, “ no man,” St. Paul 
 speaking here only of christians: this sense of sdsic the next verse seems to 
 confirm. 
 
 8 = These words, ‘‘ we are the Lord’s,” give an easy interpretation to these 
 phrases of ** eating and living, &c. to the Lord ;” for they make them plainly 
 
412 ROMANS. CHAP. XIV. 
 
 TEXT. 
 
 9 For to this end Christ both died, and rose, and revived, that he 
 might be Lord both of the dead and living. 
 
 10 But why dost thou judge thy brother? or why dost thou set at 
 nought thy brother? for we shall all stand before the judgment 
 seat of Christ. 
 
 11 For it is written, As I live, saith the Lord, every knee shall bow 
 to me, and every tongue shall confess to God. 
 
 12 So then every one of us shall give account of himself to God. 
 
 13 Let us not, therefore, judge one another any more: but judge 
 this rather, that no man put a stumbling-block, or an occasion 
 to fall, in his brother’s way. 
 
 PARAPHRASE, 
 
 9 For to this end Christ died, and rose, and lived again, 
 that he might be Lord and proprietor of us *, both 
 
 10 dead and living. What hast thou then to do, to 
 judge thy brother, who is none of thy servant, but 
 thy equal? Or how darest thou to think contempti- 
 bly of him? For we shall, thou, and he, and all of 
 
 us, be brought before the judgment-seat of Christ, 
 and there we shall answer, every one for himself, to 
 
 11 our Lord and master. For it is written, “ As I live, 
 ‘* saith the Lord, every knee shall bow to me, and 
 
 12 “ every tongue shall confess to God.’ So then 
 every one of us shall give an account of himself to 
 
 13 God. Let us not, therefore, take upon us to judge 
 one another; but rather come to this judgment, or 
 determination of mind, that no man put ¢ a tsum- 
 bling-block, or an occasion of falling, in his brother’s 
 
 NOTES. 
 
 refer to what he had said at the letter end of ver, 3, ‘* For God hath received 
 “him; ” signifying, that God had received all those, who profess the gospel, 
 and had given their names up to Jesus Christ, into his family, and had made 
 them his domestics. And therefore, we should not judge, or censure, one ano- 
 ther, for that every christian was the Lord’s domestic, appropriated to him, as 
 his menial servant: and therefore, all that hedid, in that state, was to be looked 
 on, as done to the Lord, and not to be accounted for to any body else. 
 
 9 * Kupievon, “ might be Lord;” must be taken so, here, as to make this 
 agree with the foregoing verse. There it was ‘* we,” i. e. we christians, whe- 
 ther we live or die, are the Lord’s property: for the Lord aied and rose again, 
 that we, whether living or dying, should be his. 
 
 13 + He had, before, reproved the weak, that censured the strong, in the use 
 of their liberty. He comes, now, to restrain the strong, from offending their 
 weak brethren, by a too free use of their liberty, in not forbearing the use of 
 it, where it might give offence to the weak. 
 
-HAP. XIV. ROMANS. 413 
 
 TEXT. 
 
 14 I know, and am persuaded by the Lord Jesus, that there is no- 
 thing unclean of itself: but to him that esteemeth any thing to 
 be unclean, to him it is unclean. 
 
 15 But if thy brother be grieved with thy meat, now walkest thou 
 not charitably. Destroy not him with thy meat, for whom 
 Christ did. 
 
 16 Let not then your good be evil spoken of. 
 
 17 For the kingdom of God is not meat and drink, but righteous- 
 ness, and peace, and joy in the Holy Ghost. 
 
 18 For he that in these things serveth Christ, is acceptable to God, 
 and approved of men. 
 
 19 Let us, therefore, follow after the things which make for peace, 
 and things wherewith one may edify another. 
 
 PARAPHRASE. 
 
 14 way. I know and am fully assured by the Lord 
 Jesus, that there is nothing unclean or unlawful to 
 be eaten, of itself. But to him, that accounts any 
 
 15 thing to be unclean, to him itis unclean. But if thy 
 brother be grieved * with thy meat, thy carriage is 
 uncharitable to him. Destroy not him with thy 
 
 16 meat, for whom Christ died. Let not then your 
 liberty, which is a good + you enjoy, under the gos- 
 
 17 pel, be evil spoken of. For the privileges and ad- 
 vantages of the kingdom of God do not consist in 
 the enjoyment of greater variety of meats and drinks, 
 but in uprightness of life, peace of all kinds, and 
 joy in the gifts and benefits of the Holy Ghost, 
 
 18 under the gospel. For he that, in these things, 
 pays his allegiance and service to Jesus Christ, as a 
 dutiful subject of his kingdom, is acceptable to God, 
 
 19 and approved of men. ‘The things, therefore, that 
 we set our hearts upon, to pursue and promote, let 
 them be such as tend to peace and good-will, and 
 
 NOTES. 
 
 15 © ** Grieved ” does not here signify simply made sorrowful for what thoe 
 doests but brought into trouble and discomposure, or receives an hurt, or 
 wound, as every one does, who, by another’s example, does what he supposes 
 to be unlawful. This seuse is confirmed in the words, “* destroy not him with 
 ** thy meat ;” and also by what he says, 1 Cor. viii. 9—13, in the like case. 
 
 16 + See 1 Cor, x. 30, 
 
414 ROMANS. CHAP. KEV. 
 
 TEXT. 
 
 20 For meat destroy not the work of God. All things indeed are 
 
 "pure ; but it is evil for that man who eateth with offence. 
 
 21 It is good neither to eat flesh, nor to drink wine, nor any thing 
 whereby thy brother stumbleth, or is offended, or is made 
 weak. 
 
 22 Hast thou faith? have it to thyself before God. Happy is he 
 that condemneth not himself, in that thing which he alloweth. 
 
 23 And he that doubteth, is damned if he eat, because he eateth not 
 of faith: for whatsoever is not of faith, is sin. 
 
 PARAPHRASE. 
 
 20 the mutual edification of one another. Do not, for 
 a little meat, destroy a man, that is the work * of 
 God, and no ordinary piece of workmanship. It is 
 true, all sort of wholesome food is pure, and defileth 
 not a man’s conscience ; but yet it is evil to him, who 
 
 21 eateth any thing so as to offend his brother. It is 
 better to forbear flesh, and wine, and any thing, 
 rather than in the use of thy liberty, in any indif- 
 ferent things, to do that, whereby thy brother 
 
 22 stumbleth, or is offended, or is made weak +. Thou 
 art fully persuaded of the lawfulness of eating the 
 meat which thou eatest: it is well. Happy is he, 
 that is not self-condemned, in the thing that he 
 practises. But have a care to keep this faith or per- 
 suasion, to thyself; let it be between God and thy own 
 conscience : raise no dispute about it; neither make 
 
 23 ostentation of it {, by thy practice before others. But 
 he that is in doubt, and balanceth §, is self-con- 
 demned. if he eat ; because he doth it, without a full 
 persuasion of the lawfulness of it. For whatever a 
 man doth, which he is not fully persuaded in his own 
 
 NOTES. 
 
 20 * The force of this argument, see Matt. vi. 25, “* The life is more than 
 *¢ meat.” ; 
 
 21 + “ Offended and made weak ;” i. e. drawn to the doing of any thing, of 
 whose lawfulness not being fully persuaded, it becomes a sin to him, 
 
 22 + These two, viz. not disputing about it, which he forbad, v. 1, and not 
 using his liberty, beforeany one whom possibly it may offend, may be supposed 
 to be contained in these words, “ have it to thyself.” ; 
 
 23 § AroxpwSuevoc, translated here “ doubteth,” is, Rom, iv. 20, translated 
 ‘© staggered ;” and is there opposed to ivedwauun ry aise, “ strong in the 
 “* faiths” or to mAnpopopnfels, ‘* fully persuaded,” as it follows in the next 
 verse. 
 
CHAP, XV. ROMANS. 415 
 
 TEXT. 
 XV. 1, We then that are strong, ought to bear the infirmities of the 
 weak, and not to please ourselves. 
 
 2 Let every one of us please his neighbour for his good to edifi- 
 cation, 
 
 3 For even Christ pleased not himself; but as it is written, The re- 
 proaches of them that reproached thee, fell on me. 
 4 For whatsoever things were written, aforetime, were written for 
 
 our learning, that we, through patience and comfort of the scrip- 
 tures, might have hope. 
 
 5 Now the God of patience and consolation, grant you to be like- 
 minded one towards another, according to Christ Jesus : 
 
 6 That ye may, with one mind and one mouth, glorify God, even 
 the father of our Lord Jesus Christ. 
 
 7 Wherefore, receive ye one another, as Christ also received us, to 
 the glory of God, 
 
 PARAPHRASE. 
 
 XV. 1. mind to be lawful, is sin. We, then, that are 
 strong, ought to bear the infirmities of the weak, and 
 not to indulge our own appetites, or inclinations, in 
 such an use of indifferent things, as may offend the 
 
 2 weak. But let every one of us please his neighbour, 
 comply with his infirmities for his good, and to edifi- 
 
 % cation. For even Christ, our Lord, pleased not him- 
 self: but as it is written, “ The reproaches of them 
 
 4 “that reproached thee, are fallen upon me.” For what- 
 soever was heretofore written, i. e. in the Old Testa- 
 ment, was written for our learning, that we through 
 patience, and the comfort which the scriptures give 
 
 5 us, might have hope. Now God, who is the giver 
 of patience and consolation, make you to be at unity 
 one with another, according to the will of Christ Jesus; 
 
 6 That you may, with one mind and one mouth, glorify 
 the God and Father of our Lord Jesus Christ. 
 
 7 Wherefore, admit and receive one another * into fel- 
 
 NOTE. 
 
 7 * TiporAapSdvecbe, “ receive one another,” cannot mean receive one ano- 
 ther into church communion: for there is no appearance, that the convert jews 
 and gentiles separated communion in Rome, upon account of differences about 
 meats and drinks, and days, We should haye heard of more of it, from St. 
 Paul, if there had been two separate congregations,i. e. two churches of chris- 
 tians in Rome, divided about these indifferent things. Besides, directions can- 
 
416 ROMANS. CHAP. XV. 
 
 TEXT. 
 
 8 Now I say that Jesus Christ was a minister of the circumcision 
 ms the truth of God, to confirm the promises made unto the fa- 
 thers : 
 
 9 And that the gentiles might glorify God, for his mercy ; as it is 
 written, For this cause I will confess to thee among the gentiles, 
 and sing unto thy name. 
 
 PARAPHRASE. 
 
 lowship and familiarity, without shyness, or distance, 
 upon occasion of differences about things indifferent, 
 8 even as Christ received us jews to glorify* God, (Fort 
 I must tell you, ye converted romans, that Christ was 
 sent to the jews, and employed all his ministry { on 
 those of the circumcision) for his truth, in making 
 good his promise made to the fathers, i. e. Abraham, 
 9 Isaac, and Jacob; And received you, the gen- 
 
 NOTES. 
 
 not be given to private christians to receive one another, in that sense. The 
 receiving, therefore, here, must be understood of receiving, as 2 man doth ano- 
 ther, into his company, converse, and familiarity, i. e. he would have them, 
 jews and gentiles, lay by all distinction, coldness, and reservedness, in their con- 
 versation, one with another; and, as domestics of the same family, live friendly 
 and familiar, notwithstanding their different judgments, about those ritual ob- 
 servances. Hence, v. 5, he exhorts them to be united in friendship one to ano- 
 ther, that with one heart and one voice they might conjointly glorify God, and 
 receive one another with the same good-will that Christ hath received us the 
 jews, sic SéEav 75 Oct, to the glorifying of God for his truth, in fulfilling the 
 promises he made to the patriarchs, and received the gentiles, to glorify God for 
 his mercy to them. So that we have reason, both jews and gentiles, laying aside 
 these little differences about things indifferent, to join together heartily, in glo- 
 rifying God. 
 
 * Eic Sav ro @ct, 6 to the glory of God;” i. e. to glorify God, by the 
 same figure of speech that he uses wisis ’Incs, “the faith of Jesus,” for ** be- 
 S¢ lieving in Jesus,” Rom. iii. 22 and 26. The thing, that St. Paul is exhorting 
 them to here, is, to the glorifying God with one accord ; as is evident, from the 
 immediately preceding words, ver. 6, and that which follows, ver. 9, 10, 11, 
 is to the same purpose: so that there is no room to doubt that his meaning, in 
 these words is this, viz. Christ received, or took us, believing jews, to himself, 
 that they might magnify the truth of God; and took the gentiles that believed 
 to himself, that they might magnify God’s mercy. This stands easy in the con- 
 struction of his words, and sense of his mind. ; 
 
 8 + “ Now I say, that Jesus Christ was a minister of the circumcision.” 
 These words are plainly a parenthesis, and spoken with some emphasis, to 
 restrain the gentile converts of Rome; who, as it is plain from chap. xiv. 3, 
 were apt éfufcveicGor, to set at nought, and despise the converted jews, for stick- 
 ing to their ritual observances of meats and drinks, &c. 
 
 t Ardxovoy weosouiic, ‘a minister of, or to the circumcision.” What it 
 was, that Christ ministered to the jews, we may see, by the like expression of 
 St. Paul, applied to himself, ver. 16, where he calls himself, ‘a minister of 
 “* Jesus Christ to the gentiles, ministering the gospel of God.” 
 
CHAP, XV. ROMANS. 417 
 
 TEXT. 
 
 10 And again he saith, Rejoice, ye gentiles, with his people. 
 
 11 And again, Praise the Lord, all ye gentiles, and Jaud him, all ye 
 people. 
 
 12 Med again Esaias saith, There shall be a root of Jesse, and he 
 that shall rise to reign over the gentiles, in him shall the gen- 
 tiles trust. 
 
 13 Now the God of hope fill you with all jey and peace in believ- 
 ing, that ye may abound in hope, through the power of the 
 Holy Ghost. 
 
 PARAPHRASE., 
 
 tiles, to glorify God for his mercy to you, as it is 
 written, “ For this cause I will confess to thee 
 * among the gentiles, and sing unto thy name.” 
 10 And again, he saith, “‘ Rejoice, ye gentiles, with 
 11 his people.” And again, “ Praise the Lord, all ye 
 12 “ gentiles, and laud him, all ye nations.” And 
 -again, Isaiah saith, “ There shall be a root of Jesse, 
 “ and he that shall rise to reign over the gentiles, 
 13 “ in him shall the gentiles trust *.”. Now the God 
 of hope fill you with all joy and peace in believing, 
 that ye may abound in hope, through the power of 
 the Holy Ghost f. 
 
 NOTES. 
 
 12 *°Er arg 24m thricr, “in him shall the gentiles trust,” rather hope; 
 not that there is nay material difference in the signification of trust and hope, 
 but the better to express and answer St. Paul’s way of writing, with whom it is 
 familiar, when he hath been speaking of any virtue or grace, whereof God is the 
 author, to call God, thereupon, the God of that virtue, or favour. An eminent 
 example whereof we have a few verses backwards, ver. 4, iva 3x tis tromovtis 
 xk Tis WagaxAjcews Tay yoadaw Thy ZAwida Eywuer, “ that we through patience and 
 “© comfort,” rather consolation, ‘‘ of the scriptures, might have hope;” and 
 then subjoins, 6 3: @cbs tis Umomowhs ual T5 WapaxdAycews, ** now the God of pati- 
 “< ence and consolation.”” And so here £4 2Ariict, 6 3: @zt¢ 2Anides, “ the gen- 
 ** tiles shall hope. Now the God of hope.” 
 
 13 + The gifts of the Holy Ghost, bestowed upon the gentiles, were a foun- 
 dation of hope to them, that they were, by believing, the children, or people 
 of God, as well as the jews. 
 
 2E 
 
418 ROMANS, CHAP. XV. 
 
 SECT. XIV. 
 CHAP. XV. 14—33. 
 
 CONTENTS. 
 
 In the ‘smaining part of this chapter, St. Paul makes 
 a very kind and skilful apology to them, for this epistle : 
 expresses an earnest desire of coming to them: touches 
 upon the reasons, that hitherto had hindered him: de- 
 sires their prayers for his deliverance from the jews, in 
 his journey to Jerusalem, whither he was going; and 
 promises that, from thence, he will make them a visit in 
 his way to Spain. 
 
 TEXT. 
 
 14 AndI myself also am persuaded of you, my brethren, that ye 
 also are full of goodness, filled with all knowledge, able also to 
 admonish one another. 
 
 15 Nevertheless, brethren, I have written the more boldly unto you, 
 in some sort, as putting you in mind, because of the grace, that 
 
 _ is given to me of God. 
 
 16 That I should be the minister of Jesus Christ to the gentiles, mi- 
 nistering the gospel of God, that the offering up of the gentiles 
 might be acceptable, being sanctified by the Holy Ghost. 
 
 PARAPHRASE. 
 
 14 As tomy own thoughts concerning you, my brethren, 
 I am persuaded that you also, as well as others, are 
 full of goodness, abounding in all knowledge, and 
 
 15 able to instruct one another. Nevertheless, brethren, 
 
 -  [ have written to you, in some things, pretty freely, 
 as your remembrancer, which I have been embold- 
 ened to do, by the commission, which God has been 
 
 16 graciously pleased to bestow on me, Whom he hath 
 made to be the minister of Jesus Christ to the gen- 
 tiles, in the gospel of God, in which holy ministra- 
 tion I officiate, that the gentiles may be made an 
 acceptable offering * to God, sanctified by the pour- 
 
 NOTE. 
 16 * “ Offering.” See Isai. Ixvi, 29 
 
CHAP, XV; ROMANS. 419 
 
 TEXT, 
 
 17 I have therefore whereof I may glory, through Jesus Christ, in 
 
 : those things which pertain unto God. 
 
 _ 18 For will not dare to speak of any of those things which Christ 
 hath not wrought by me, to make the gentiles obedient, by word 
 and deed. 
 
 19 Through mighty signs and wonders, by the power of the spirit 
 of God; so that from Jerusalem, and round about unto Illyri- 
 cum, I have fully preached the gospel of Christ. 
 
 20 Yea, so have I strived to preach the gospel, not where Christ was 
 named, lest I should build upon another man’s foundation. 
 
 21 But as it is written, To whom he was not spoken of, they shall 
 see: and they that have not heard, shall understand. 
 
 22 For which cause also I have been much hindered from coming 
 to you. 
 
 PARAPHRASE. 
 
 17 ing out of the Holy Ghost upon them. I have, 
 therefore, matter of glorying, through Jesus Christ, 
 18 as to those things that pertain* to God. For I 
 shall not venture to trouble you with any concerning 
 myself, but only what Christ hath wrought by me, 
 for the bringing of the gentiles to christianity, both 
 19 in profession and practice. ‘Through mighty signs 
 and wonders by the power of the Holy Ghost, so 
 that, from Jerusalem and the neighbouring coun- 
 tries, all along, quite to Illyricum, I have effectually 
 20 preached the gospel of Christ ; But so as studiously 
 to avoid the carrying of it to those places, where 
 it was already planted, and where the people were 
 already christians, lest I should build upon another 
 21 man’s foundation}. But as it is written t, “To whom 
 “ he was not spoken of, they shall see: and they, 
 22 “ that have not heard, shallunderstand.” This has 
 
 NOTES. 
 
 17 * Tx wpis @ctv, 6 Things that pertain to God.” The same phrase we 
 have, Heb. v. 1, where it signifies the things, that were offered to God, in the 
 temple-ministration. St. Paul, by way of allusion, speaks of the gentiles in the 
 foregoing verse, as an offering to be made to God, and of himself, as the priest, 
 by whom the sacrifice, or offering, was to be prepared and offered ; and then 
 here he tells them, that he had matter of glorying, in this offering, i.e. that he 
 had had success, in converting the gentiles, and bringing them to be a living, 
 holy, and acceptable sacrifice to God ; an account whereof he gives them, ir 
 the four following verses. 
 
 20 + See 1 Cor. iii, 10, 2 Cor. x, 16. 
 
 21 £ Isaiah lii. 15, 
 
 2E 2 
 
420 ROMANS. CHAP, XV. 
 
 TEXT. 
 
 23 But now, having no more place in these parts, and having a 
 great desire, these many years, to come unto you, 
 
 24 Whensoever I take my journey into Spain, I will come to you: . 
 for I trust to see you in my journey, and to be brought on my 
 
 way thither-ward by you, if first I be somewhat filled with your 
 company. 
 
 25 But now I go unto Jerusalem, to minister unto the saints. 
 
 26 For it hath pleased them of Macedonia, and Achaia, to make 
 
 a certain contribution for the poor saints, which are at Jeru- 
 salem. 
 
 27 It hath pleased them verily, and their debtors they are. For, if 
 the gentiles have been made partakers of their spiritual things, 
 their duty is also to minister unto them in carnal things. 
 
 28 When, therefore, I have performed this, and have sealed to them 
 this fruit, I will come, by you, into Spain. 
 
 29 And I am sure that, when I come unto you, I shall come in the 
 fulness of the gospel of Christ. 
 
 PARAPHRASE, 
 
 23 often hindered me from coming to you: But now, 
 having in these parts no place, where Christ hath 
 not been heard of, to preach the gospel in; and hav- 
 ing had, for these many years, a desire to come to 
 
 24 you; I will, when I take my journey to Spain, take 
 you in my way: for I hope, then, to see you, and 
 to be brought on my way thither-ward by you, when 
 I have, for some time, enjoyed your company, and 
 pretty well satisfied my longing, on that account. 
 
 25 But, at present, I am setting out for Jerusalem, 
 
 26 going to minister to the saints there. For it hath 
 pleased those of Macedonia and Achaia to make a 
 contribution for the poor, among the saints at Jeru- 
 
 27 salem. It hath pleased them to do so, and they 
 are, indeed, their debtors. For, if the gentiles have 
 been made partakers of their spiritual things, they 
 are bound, on their side, to minister to them, for the 
 
 28 support of this temporal life. When, therefore, I 
 have dispatched this business, and put this fruit of 
 my labours into their hands, I will come to you in 
 
 29 my way to Spain. And I know that, when I come 
 unto you, J shall bring with me to your full satis- 
 faction, concerning the -blessedness, which you re- 
 
CHAP. XVI ROMANS. 421 
 
 TEXT. 
 
 30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, 
 and for the love of the spirit, that ye strive, together with me, 
 in your prayers to God for me. 
 
 31 That I may be delivered from them that do not believe, in Ju- 
 dea; and that my service, which J have for Jerusalem, may be 
 accepted of the saints ; 
 
 32 That I may come unto you with joy, by the will of God, and 
 may with you be refreshed. 
 
 33 Now the God of peace be with youall. Amen, 
 
 PARAPHRASE. 
 
 30 ceive by the gospel * of Christ. Now I beseech 
 you, brethren, by our Lord Jesus Christ, and by 
 the love which comes from the spirit of God, to join 
 
 31 with me in earnest prayers to God for me, That I 
 may be delivered from the unbelievers in Judea; 
 and that the service I am doing the saints there, 
 
 32 may be acceptable to them: That, if it be the will 
 of God, I may come to you with joy, and may be 
 
 33 refreshed together with you. Now the God of 
 peace be with you all. Amen. 
 
 NOTES, 
 
 29 * He may be understood to mean here, that he should be able to satisfy 
 them, that, by the gospel, the forgiveness of sins was te be obtained. For 
 that he shows, chap. iv. 6—9. And they had as much title toit, by the gospel, 
 as the jews themselves; which was the thing he had been making out to them 
 in this epistle. 
 
 SECT. XV. 
 CHAP. XVI. 1—27. 
 
 CONTENTS. 
 
 THE foregoing epistle furnishes us with reasons to 
 conclude, that the divisions and offences, that were in 
 the roman church, were between the jewish and gentile 
 converts, whilst the one, over-zealous for the rituals of 
 the law, endeavoured to impose circumcision and other 
 mosaical rites, as necessary to be observed, by all that 
 professed christianity ; and the other, without due regard 
 
422 ROMANS, CHAP, XVI. 
 
 to the weakness of the jews, showed a too open neglect 
 of those their observances, which were of so great ac- 
 count with them. St. Paul was so sensible, how much 
 the churches of Christ suffered, on this occasion, and so 
 careful to prevent this, which was a disturbance almost 
 every where (as may be seen in the history of the Acts, 
 and collected out of the epistles) that, after he had 
 finished his discourse to them, (which we may observe 
 solemnly closed, in the end of the foregoing chapter) 
 he here, in the middle of his salutations, cannot forbear 
 to caution them against the authors and fomenters of 
 these divisions, and that very pathetically, ver. 17—20. 
 All the rest of this chapter is spent, almost wholly, in 
 salutations. Only the four last verses contain a con- 
 clusion, after St. Paul’s manner, 
 
 TEXT, 
 
 1 I comMMENp unto you Phebe our sister, which is a servant of the 
 church which is at Kenchrea: 
 
 2 That ye receive her in the Lord, as becometh saints, and that ye 
 assist her, in whatsoever business she hath need of you: for she 
 hath been a succourer of many, and myself also. 
 
 3 Greet Priscilla and Aquila, my helpers in Christ Jesus: 
 
 4 (Who have, for my life, laid down their own necks: unto whom 
 not only I give thanks, but also all the churches of the gentiles.) 
 
 PARAPHRASE. 
 
 1 I cOMMEND to you Phebe, our sister, who is a ser- 
 2 vant of the church, which is at Kenchrea *, That 
 you receive her, for Christ’s sake, as becomes chris- 
 tians, and that you assist her, in whatever business 
 she has need of you, for she has assisted +} many, and 
 3 me in particular. Salute Priscilla and Aquila, my 
 4 fellow-labourers in the gospel, (Who have, for my 
 life, exposed their own to danger, unto whom not 
 
 NOTES, 
 
 * Kenchrea was the port to Corinth. 
 
 2 + Tposdrsc, *¢ succourer,”? seems here to signify hostess, not in a common 
 inn, for there was no such thing as our inns, in that country; but one, whose 
 house was the place of lodging and entertainment of those, who were received 
 by the church, as their guests, and these she took care of. And to that wposdr 
 may be very well applied. But, whether St. Paul was induced to make useo 
 it here, as somewhat corresponding to wapasire, which he used in her behalf 
 just before, in this yerse, I leave to those, who nicely observe St. Paul’s style, 
 
CHAP, XVI, ROMANS, 423 
 
 TEXT. 
 
 5 Likewise greet the church that is in their house. Salute my 
 well-beloved Epznetus, who is the first fruits of Achaia unto 
 Christ, 
 
 6 Greet Mary, who bestowed much labour on us. 
 
 7 Salute Andronicus and Junia, my kinsmen and fellow-prisoners, 
 who are of note among the apostles, who also were in Christ 
 before me. 
 
 8 Greet Amplias, my beloved in the Lord. 
 
 9 Salute Urbane, our helper in Christ, and Stachys, my beloved. 
 
 10 Salute Apelles, approved in Christ. Salute them, which are of 
 Aristobulus’ houshold. 
 
 11 Salute Herodian, my kinsman. Greet them that be of the hous- 
 hold of Narcissus, which are in the Lord. 
 
 12 Salute Tryphena and Tryphosa, who labour in the Lord. Sa- 
 lute the beloved Persis, which laboured much in the Lord. 
 
 13 Salute Rufus, chosen in the Lord, and his mother and mine. 
 
 14 Salute Asyncritus, Phiegon, Hermas, Patrobas, Hermes, and 
 the brethren which are with them. 
 
 15 Salute Philologus and Julia, Nereus and his sister, and Olympas, 
 and all the saints which are with them. 
 
 PARAPHRASE. 
 
 only I give thanks, but also all the churches ofthe 
 
 5 gentiles.) Greet also the church that is in their 
 house. Salute my well-beloved Epzenetus, who is 
 
 6 the first-fruits of Achaia unto Christ. Greet Mary, 
 7 who took a great deal of pains for our sakes. Salute 
 Andronicus and Junia, my kinsfolk and fellow- 
 prisoners, who are of note among the apostles, who 
 
 8 also were christians before me. Greet Amplias, my 
 9 beloved in the Lord. Salute Urbane, our helper in 
 10 Christ, and Stachys, my beloved. Salute Apelles 
 approved in Christ. Salute those who are of the 
 
 11 houshold of Aristobulus. Salute Herodian, my kins- 
 man. Salute all those of the houshold of Narcissus, 
 
 12 who have embraced the gospel. Salute Tryphena 
 and Tryphosa, who take pains in the gospel. Sa- 
 lute the beloved Persis, who laboured much in the 
 
 13 Lord. Salute Rufus, chosen, or selected to be a 
 14 disciple of the Lord; and his mother and mine. Sa- 
 lute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, 
 
 15 and the brethren who are with them. Salute Phi- 
 
424 ROMANS. CHAP. XVI. 
 
 TEXT. 
 
 16 Salute one another with an holy kiss. The churches of Christ 
 salute you. 
 
 17 Now I beseech you, brethren, mark them which cause divisions 
 and offences contrary to the doctrine which ye have learned ; 
 and avoid them. 
 
 18 For they, that are such, serve not our Lord Jesus Christ, but 
 their own belly ; and, by good words and fair speeches, deceive 
 the hearts of the simple. 
 
 19 For your obedience is come abroad unto all men. I am glad, 
 therefore, on your behalf : but yet I would have you wise unto 
 that which is good ; and simple concerning evil. 
 
 20 And the God of peace shall bruise Satan under your feet shortly, 
 The grace of our Lord Jesus Christ be with you. Amen. 
 
 PARAPHRASE. 
 
 lologus, and Julia, Nereus and his sister, and Olym- 
 16 pas, and all the saints who are with them. Salute 
 one another with an holy kiss. The churches of 
 Christ salute you. 
 17 NowI beseech you, brethren, mark those who cause 
 divisions and offences, contrary to the doctrine, which 
 18 you have learned, and avoidthem. For they serve * 
 not our Lord Jesus Christ, but their own bellies, and 
 by good words and fair speeches, insinuating them- 
 19 selves, deceive well-meaning, simple men. Your 
 conversion and ready compliance with the doctrine 
 of the gospel, when it was brought to you, is known 
 in the world +, and generally talked of: I am glad, 
 for your sakes, that you so forwardly obeyed the 
 gospel. But give me leave to advise you to be wise 
 and cautious in preserving yourselves steady in what 
 is wise and good {; but employ no thought, or skill, 
 how to circumvent, or injure another: be in this re- 
 20 gard very plain and simple. For God, who is the 
 giver and lover of peace, will soon rid you of these 
 ministers of Satan{, the disturbers of your peace, 
 
 NOTES. 
 
 18 * Such as these we have a description of, Tit. i, 10. 11, 
 
 19 + See chap.i. 8. 
 
 t A direction much like this you have, 1 Cor. xiv, 20, and Eph. iv. 13—15., 
 
 20 § So those who made divisions in the church of Corinth are called, 2 Cor. 
 xi, 14, 15, 
 
CHAP. XVI. ROMANS. 495 
 
 TEXT. 
 
 21 Timotheus, my work-fellow, and Lucius, and Jason, and Sosi- 
 pater, my kinsmen, salute you. 
 
 22 I Tertius, who wrote this epistle, salute you in the Lord. 
 
 23 Gaius mine host, and of the whole church saluteth you. Eras- 
 tus, the chamberlain of the city, saluteth you, and Quartus, a 
 brother, 
 
 24 ‘The grace of our Lord Jesus Christ be with you all. Amen. 
 
 25 Now to him, that is of power to stablish you, according to my 
 
 PARAPHRASE. 
 
 who make divisions amongst you*. ‘The grace of 
 our Lord Jesus Christ be with you. Amen. 
 
 21 Timothy, my work-fellow, and Lucius and Jason, 
 
 22 and Sosipater, my kinsmen, salute you. I Tertius, 
 who wrote this epistle, salute you in the Lord. 
 
 23 Gaius mine host, and of the whole church, saluteth 
 you. Erastus, the chamberlain of the city, saluteth 
 
 24 you; and Quartus, a brother. The grace of our 
 Lord Jesus Christ be with you all. Amen. 
 
 25 Now, to him that is able to settle and establish you 
 in an adherence to my + gospel, and to that which I 
 
 NOTES. 
 
 * ‘6 Shall bruise Satan,” i, e. shall break the force and attempts of Satan, 
 upon your peace, by these his instruments, who would engage you in quarrels 
 and discords. 
 
 25 + ‘* My gospel” St. Paul cannot be supposed to have used such an ex- 
 pression as this, unless he knew that what he preached had something in it, that 
 distinguished it from what was preached by others; which was plainly the’ mys- 
 tery, as he every-where calls it, of God’s purpose, of taking in the gentiles to be 
 his people, under the Messiah, and that without subjecting themto circumcision, 
 or the law of Moses. This is that which he here calls + xjpufua Inos Xpisd, 
 ‘© the preaching of Jesus Christ; ” for, without this, hedid not think that Christ 
 was preached to the gentiles, ashe ought to be: and, therefore, in several places 
 of his epistle to the galatians he call it “ the truth,” and “ the truth of the gos- 
 “¢ nel ;”’ and uses the like expressions to the ephesians and colossians. This is 
 that mystery, which he is so much concerned, that the ephesians should understand 
 and stick firm to, which was revealed to him, according to that gospel, whereof 
 he was made the minister; as may be seen at large, in that epistle, particularly 
 chap. iii. 6. 7. The same thing he declares to the colossians, in his epistle to them, 
 particularly chap. i. 22—27, and ii.6—8. For that he in a; peculiar manner, 
 preached this doctrine, so as none of the other apostles did, may be seen Acts xxi. 
 18—25, Acts xv. 6,7. For though the other apostles and elders of the church 
 of Jerusalem had determined, that the gentiles should only keep themselves from: 
 things offered to idols, and from blood, and from things strangled, and from for= 
 nication; yet itis plain enough from what they say, Acts xxi, 20—24, that 
 they taught not, nay, probably did not think, what St. Paul openly declares to 
 
426 ROMANS. CHAP. XVI 
 
 TEXT. 
 
 gospel, and the preaching of Jesus Christ, (according to the re- 
 velation of the mystery, which was kept secret, since the world 
 began ; 
 
 26 But now is made manifest, and, by the scriptures of the pro- 
 phets, according to the commandment of the everlasting God, 
 made known to all nations, for the obedience of faith.) 
 
 PARAPHRASE. 
 
 deliver, concerning Jesus Christ, in my preaching, 
 conformable to the revelation of the mystery *, 
 26 which lay unexplained in the + secular times ; But 
 now is laid open, and, by the writings of the prophets, 
 
 NOTES. 
 
 the ephesians, that the law of Moses was abolished by the death of Christ, Eph. 
 ii. 15. Which, if St, Peter and St. James had been as clear in as was St. Paul, 
 St. Peter would not have incurred his reproof, as he did by his carriage, men- 
 tioned Gal. ii. 12, &e. But in all this may be seen the wisdom and goodness 
 of God, to both jews and gentiles. See note, Eph. ii. 15. 
 
 * That the mystery, he here speaks of, is the calling of the gentiles, may be 
 seen in the following words; which is that which, in many of his epistles, he 
 calls mystery, See Eph.i,9, and iii, 3—9, Col. i. 25—27. 
 
 + Xpdvors aiwvfors “ in the secular times,” or in the times under the law, 
 Why the times, under the law, were called ypove aidwo, we may find reason in 
 their jubilees, which were aidves, ‘‘ secula,” or ‘* ages,” by which all the time, 
 under the law, was measured ; and so ypdvor aiwvio: is used 2 Tim. i, 9, Tit. i. 2. 
 And so aidves are put for the times of the law, or the jubilees, Lukei. 70, 
 Acts iii. 21, 1 Cor. ii. 7, and x. 11, Eph, iii. 9, Col. i. 26, Heb. ix, 26. And 
 so God is called the rock, [[1vy, aidvwv, of ages, Isa. xxvi. 4, in the same 
 sense that he is called the rock of Israel, Isa. xxx. 29, i.e. the strength and 
 support of the jewish state: for it is of the jews the prophet here speaks. So 
 Exod. xxi. 6, Cod iy9, cic roy aldva, signifies not, as we translate it, ** for ever,” 
 but ** to the jubilee;’’ which will appear, if we compare Lev. xxv. 39—4i, 
 and Exod, xxi. 2, see ‘ Burthoge’s christianity, a revealed mystery,” p. 17, 18, 
 Now, that the times of the law, were the times spoken of here, by St. Paul, 
 seems plain, from that which he declares to have continued a mystery, during 
 all those times; to wit, God’s purpose of taking in the gentiles to be his 
 People, under the Messiah: for this could not be said to be a mystery, at any 
 other time, but during the time that the jews were the peculiar people of God, 
 separated to him, from among the nations of the earth, Before that time, 
 there was no such name, or notion of distinction, as gentiles. Before the days 
 of Abraham, Isaac, and Jacob, the calling of the israelites to be God’s peculiar 
 people, was as much a mystery, as the calling of others, out of other nations, 
 Was a mystery afterwards. All, that St. Paul insists on here, and in all the 
 places where he mentions this mystery, is to show, that though God has declared 
 this his purpose to the jews, by the predictions of his prophets amongst them ; 
 yet it lay concealed from their knowledge, it was a mystery to them; they 
 understood no such thing: there was not any where the least suspicion, or 
 thought of it, till the Messiah being come, it was openly declared, by St. Paul, 
 to the jews and gentiles, and made out by the writings of the prophets, which 
 were now understood. 
 
 ' 
 
CHAP. XVI. ROMANS. 427 
 
 TEXT. 
 
 27 To God, only wise, be glory, through Jesus Christ, for ever. 
 Amen, 
 
 PARAPHRASE. 
 
 made known (according to the commandment of the 
 everlasting God) to the gentiles of all nations, for 
 the bringing them in, to the obedience of the law 
 
 27 of faith. To the only wise God be glory, through 
 Jesus Christ, for ever. Amen. 
 
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 WRIT IN THE YEAR OF OUR LORD 63, OF NERO Ix. 
 
 —— 
 
 SYNOPSIS. 
 
 Our Saviour had, so openly and expressly, declared, 
 to his disciples, the destruction of the temple, that they 
 could, by no means, doubt of it; nor of this consequence 
 of it, viz. that the 41, customs or rites of the mosaical 
 Jaw, as they are called, Acts vi. 14, and xxi. 21, were 
 to cease with it. And this St. Stephen, by what is 
 laid to his charge, Acts vi. 13, 14, seems to have taught. 
 And upon this ground it might very well be, that the 
 apostles and church of Jerusalem required no more of 
 the convert gentiles, than the observance of such things 
 as were sufficient to satisfy the jews, that they were not 
 still heathens and idolaters. But, as for the rest of the 
 mosaical rites, they required not the convert gentiles (to 
 whom the mosaical law was not given) to observe them. 
 This being a very natural and obvious consequence, 
 which they could not but see, that if by the destruction 
 of the temple and worship of the jews, those rites were 
 speedily to be taken away, they were not observances 
 necessary to the people of God, and of perpetual obliga- 
 tion. Thus far, it is plain, the other apostles were in- 
 structed, and satisfied of the freedom of the gentile con- 
 verts from complying with the ritual law. But, whether 
 it was revealed to them, with the same clearness as it 
 was to St. Paul, that the jews too, as well as the gentiles, 
 who were converted to the christian faith, were dis- 
 charged from their former obligation to the ritual law 
 
432 SYNOPSIS. 
 
 of Moses, and freed from those observances, may be 
 doubted: because, as we see, they had not at all instructed 
 their converts of the circumcision, of their being set at 
 liberty from that yoke; which, it is very likely, they 
 would not have forborn to have done, if they had been . 
 convinced of it themselves. or, in all that discourse 
 concerning this question, Acts xv. 1—21, there is not 
 one syllable said, of the jews being discharged, by faith 
 in the Messiah, from the observance of any of the mo- 
 saical rites. Nor does it appear, that the apostles of 
 the circumcision ever taught their disciples, or suggested 
 to them, any such thing, which one can scarce imagine, 
 they could have neglected, if it had been revealed to 
 them, and so given them in charge. It is certain, their 
 converts had never been taught any such thing. For 
 St. James himself acquaints us, Acts xxi. 20, that the 
 “* many thousands, that believed, were all zealous of 
 “ the law.” And what his own opinion of those rites, 
 was, may be seen, ver. 24, where he calls keeping this 
 part of the law, “ walking orderly :”? and he is con- 
 cerned to have St.Paul thought a strict observer thereof. 
 All which could not have been, if it had been revealed 
 to him, as positively and expressly as it was to St. Paul, 
 that all believers, in the Messiah, jews as well as gen- 
 tiles, were absolved from the law of Moses, and were 
 under no obligation to observe those ceremonies any 
 longer, they being now no longer necessary to the people 
 of God, in this his new kingdom, erected under the 
 Messiah; nor indeed was it necessary, that this parti- 
 cular point should have been, from the beginning, revealed 
 to the other apostles, who were sufficiently instructed 
 for their mission, and the conversion of their brethren, 
 the jews, by the Holy Ghost bringing to their minds (as 
 was promised) all that our Saviour had said unto them, 
 in his life-time here, amongst them, in the true sense of 
 it. But the sending them to the jews with this message, 
 that the law was abolished, was to cross the very de- 
 sign of sending them; it was to bespeak an aversion to 
 their doctrine ; and to stop the ears of the jews, and 
 turn their hearts from them. But St. Paul, receiving 
 his whole knowledge of the gospel, immediately from 
 heaven, by revelation, seems to have this particular in- 
 
SYNOPSIS. 433 
 struction added, to fit him for the mission he was chosen 
 to, and make him an effectual messenger of the gospel, 
 by furnishing him presently with this necessary truth, 
 concerning the cessation of the law, the knowledge 
 ‘whereof could not but come in time to the other apostles, 
 when it should be seasonable. Whether this be not so, 
 I leave it to be considered. 
 
 This, at least, is certain, that St. Paul alone, more 
 than all the rest of the apostles, was taken notice of to 
 have preached, that the coming of Christ put an end to 
 the law, and that, in the kingdom of God, erected under 
 the Messiah, the observation of the law was neither re- 
 quired, nor availed aught; faith in Christ was the only 
 condition of admittance, both for jew and gentile, all, 
 who believed, being now equally the people of God, 
 whether circumcised, or uncircumcised. This was that, 
 which the jews, zealous of the law, which they took to 
 be the irrevocable, unalterable charter of the people 
 of God, and the standing rule of his kingdom, could 
 by no means bear. And therefore, provoked by this 
 report of St. Paul, the jews, both converts as well as 
 others, looked upon him as a dangerous innovator, and 
 an enemy to the true religion, and, as such, seized on 
 him in the temple, Acts xxi. upon occasion whereof it 
 was, that he was a prisoner at Rome, when he writ 
 this epistle, where he seems to be concerned, lest now, 
 he, that was the apostle of the gentiles, from whom alone 
 the doctrine of their exemption from the law had its 
 rise and support, was in bonds, upon that very account, 
 it might give an opportunity to those judaizing pro- 
 fessors of christianity, who contended that the gentiles, 
 unless they were circumcised after the manner of Moses, 
 could not be saved, to unsettle the minds, and shake 
 the faith of those, whom he had converted. This being 
 the controversy, from whence rose the great trouble 
 and danger that, in the time of our apostle, disturbed 
 the churches collected from among the gentiles. That, 
 which chiefly disquieted the minds, and shook the faith 
 of those, who from heathenism were converted to 
 christianity, was this doctrine, that, except the converts 
 from paganism were circumcised, aid thereby subjected 
 themselves to the law atid the jewish rites, they 
 
 aF 
 
434 SYNOPSIS. 
 
 could have no benefit by the gospel, as may be seen 
 all through the Acts, and in almost all St. Paul’s epis- 
 tles. Wherefore, when he heard that the ephesians. 
 stood firm in the faith, whereby he means their confi-, 
 dence of their title to the privileges and benefits of the 
 gospel, without submission to the law (for the introducing 
 the legal observances into the kingdom of the Messiah, he 
 declared to be a subversion of the gospel, and contrary to 
 the great and glorious design of that kingdom) he thanks 
 God for them, and, setting forth the gracious and glorious 
 design of God towards them, prays that they may be en-, 
 lightened, so as to be able to see the mighty things done 
 for them, and the immense advantages they receive by it. 
 In all which he displays the glorious state of that king-, 
 dom, not in the ordinary way of argumentation and for- 
 mal reasoning; which had no place in an epistle, writ as 
 this is, all as it were in a rapture, and in a style far above 
 the plain, didactical way; he pretends not to teach them 
 any thing, but couches all, that he would drop into their 
 minds, in thanksgivings and prayers, which affording a 
 greater liberty and flight to his thoughts, he gives utter- 
 ance to them, in noble and sublime expressions, suitable 
 to the unsearchable wisdom and goodness of God, shown 
 to the world in the work of redemption. This, though 
 perhaps at first sight, it may render his meaning a little 
 obscure, and his expressions the harder to be understood, 
 yet, by the assistance of the two following epistles, which 
 were both writ, whilst he was in the same circumstances, 
 upon the same occasion, and to the same purpose, the 
 sense and doctrine of the apostle here may be so clearly 
 seen, and so perfectly comprehended, that there can 
 hardly be a doubt left about it, to any one, who will ex- 
 amine them diligently and carefully compare them toge- 
 ther. The epistle to the colossians seems to be writ the 
 very same time, in the same run and warmth of thoughts, 
 so that the very same expressions, yet fresh in his mind, 
 are repeated in many places; the form, phrase, matter, 
 and all the parts quite through, of these two epistles’ do 
 so perfectly correspond, that one cannot be mistaken, in 
 thinking one of them very fit to give light to the other. 
 And that to the philippians, writ also by St. Paul, during 
 his bonds at Rome, when attentively looked into, will be 
 
CHAP. I. EPHESIANS. 435 
 
 found to have the same aim with the other two; so that, 
 in these three epistles taken together, one may see the 
 great design of the gospel laid down, as far.surpassing the 
 law, both in glory, greatness, comprehension, grace, and 
 bounty, and therefore they were opposers, not promoters 
 of the true doctrine of the gospel, and the kingdom of 
 God under the Messiab, who would confine it to the 
 narrow and beggarly elements of this world, as St. 
 Paul calls the positive ordinances of the mosaical insti- 
 tution. To confirm the gentile churches, whom he had 
 converted, in this faith which he had instructed them in, 
 and keep them from submitting to the mosaical rites, 
 in the kingdom of Christ, by giving them a nobler and 
 more gloricus view of the gospel, is the design of this 
 and the two following epistles. For the better under- 
 standing these epistles, it might be worth while to show 
 their harmony all through, but this synopsis is not a 
 place for it; the following paraphrase and notes will 
 give an opportunity to point out several passages wherein 
 their agreement will appear. 
 
 The latter end of this episile, according to St. Paul’s 
 usual method, contains practical directions arf exhorta- 
 tions. 
 
 He that desires to inform himself in what is left upon 
 record, in sacred scripture, concerning the church of the 
 ephesians, which was the metropolis of Asia, strictly so 
 called, may read the 19th and 20th of the Acts. 
 
 SECT. 
 CHAP. I. 1,2. 
 
 CONTENTS. 
 
 THESE two verses contain St. Paul’s inscription, or in- 
 troduction of this epistle ; what there is in it remarkable 
 for its difference, from what is to be found in his other 
 epistles, we shall take notice of in the notes. 
 
 Q2FQ 
 
436 EPHESIANS. cHapP, I. 
 
 TEXT. 
 
 1 Paut, an apostle of Jesus Christ, by the will of God, to the 
 saints which are at Ephesus, and to the faithful in Christ Jesus : 
 
 2 Grace be to you, and peace from God our Father, and from the 
 Lord Jesus Christ. 
 
 PARAPHRASE. 
 
 1 PautL, an apostle of Jesus Christ, by the declared 
 will and special appointment of God, to the professors 
 of the gospel *, who are in Ephesus ; converts, who 
 
 2 stand firm in the faith + of Christ Jesus ; Favour and 
 peace be to you from God our Father, and the Lord 
 Jesus Christ. 
 
 NOTES. 
 
 1 * Tors ayia, though rightly translated ‘* saints,” yet it does not mean any 
 other than a national sanctification, such as the jews had, by being separated 
 from the gentiles, and appropriated to God, as his peculiar people; not that every 
 one, that was of the holy nation of the jews heretofore, or of the holy church of 
 Christ, under the gospel, were saints, in that sense that the word is usually taken 
 now among christians, viz. such persons as were every one of them actually in 
 a state of salvation. 
 
 + Tlsois, ‘* faithful.’ We have observed above, that this epistle, and that 
 to the colossians, have all through a very great resemblance; their lineaments do 
 so correspond, that I think they may be twin-epistles, conceived and brought 
 forth together, so that the very expressions of the one occurred fresh in §t, Paul’s 
 memory, and were made use of inthe other. Their being sent by the same 
 messenger, Tychicus, is a farther probability, that they were writ as the same 
 time. [liscis therefore being found in the introduction of both epistles, and 
 no one other of St. Paul’s, there is just reason to think, that it was a term suited 
 to the present notion he had of those he was writing to, with reference to the 
 business he was writingabout. I take it, therefore, that, by “ faithful in Christ 
 «¢ Jesus,” he means here such as stood firm to Jesus Christ, which he did not count 
 them to do, who made circumcision necessary to salvation, and an observance of 
 jewish rites a requisite part of the christian religion, This is plain from his 
 express words, Gal. v. 1, 2, ‘* Stand fast, therefore, in the liberty, wherewith 
 “¢ Christ hath made us free, and be not intangled again with the yoke of bondage. 
 ** Behold I Paul say unto you, that, if ye are circumcised, Christ shall profit 
 “ you nothing, &c.” And those, that contended for submission to the law, he 
 calls ‘* perverters of the gospel of Christ,” Gal. i. 7, and more te the same 
 purpose may beseen in that epistle. We shal! have an occasionto confirm this 
 interpretation of the word mists, ‘* faithful,” here, when we come to consider 
 the import of the word aisis, ** faith,” ver. 15. They that would have xa, 
 “‘ and,” not exegetical here, but used only to join, under the title of ** faithful 
 ** in Christ Jesus,” the converts in Asia, I shall desire, besides Col. i.2, to read 
 also 1 Cor. i. 2, and thereby judge in what sense they are to understand ‘* and 
 ** to the faithful in Christ Jesus” here. 
 
CHAP, I. EPHESIANS. 437 
 
 SECT. IT. 
 
 CHAP. I. 3—14. 
 
 CONTENTS. . 
 
 In this section St. Paul thanks God for his grace 
 and bounty to the gentiles, wherein he so sets forth 
 both God’s gracious purpose of bringing the gentiles 
 into his kingdom under the Messiah, and his actual be- 
 stowing on them blessings of all kinds, in Jesus Christ, 
 for a complete re-instating them in that his heavenly 
 kingdom, that there could be nothing stronger suggested 
 to make the ephesians, and other gentile converts, not 
 to think any more of the law, and that much inferiour 
 kingdom of his, established upon the mosaical institu- 
 tion, and adapted to a little canton of the earth, and a 
 small tribe of men; as now necessary to be retained 
 under this more spiritual institution, and celestial king- 
 dom, erected under Jesus Christ, intended to compre- 
 hend men of ail nations, and extend itself to the utmost 
 bounds of the earth, for the greater honour of God, or, 
 as St. Paul speaks, “ to the praise of the glory of God.” 
 
 TEXT. 
 
 3 Blessed be the God and Father of our Lord Jesus Christ, who 
 hath blessed us with all spiritual blessings, in heavenly places, in 
 Christ : 
 
 PARAPHRASE, 
 
 3 Blessed and magnified be the God and Father of our 
 Lord Jesus Christ, who has, in and by Jesus Christ *, 
 furnished us { gentiles with all sorts of blessings, that 
 
 NOTES. 
 
 3 * ’Ey Xpisw, * in Christ,” I take to be put here emphatically, and to sig- 
 nify the same with, ‘‘ filleth all in all,” v.23, which is more fully explained, 
 Col. iii, 11,“ where there is neither greek, nor jew, circumcision nor uncir- 
  cumcision, barbarian, scythian, bond, nor free, but Christ is all, and in all,” 
 
 + “Us.” The right understanding of this sectioa, and indeed of this whole 
 epistle, depends very much on understanding aright, who are more especially 
 comprehended under the terms, ‘‘ us” and ‘** we,” from yer. 3 to 12. For 
 
438 EPHESIANS. CHAP. I. 
 
 NOTE, 
 
 “us,” must signify either, 1, St. Panl himself personally ; but that the visible 
 tenour of the discourse at first sight plainly destroys: besides, it suits not St. 
 Paul's modesty to attribute so much in particular to himself, as is spoke of 
 “us” and * we,” in this section; or if we could think he would give himself 
 that liberty; yet ver. 12, overturns it all; for suds rode wponamméras, ** we who 
 “© first trusted in Christ,” can by no means be admitted to be spoken by St. 
 Paul personally of himself, Add to this, that in this very chapter, no farther 
 off than ver. 15, St. Paul, speaking of himself, says, “I,” in the singular 
 number; and so he does, chap. iii. ver.7,8. Or, 
 
 2. It must signify believers in general ; but that wponAmxérac, joined to it, 
 will not admit, for we, the first believers, cannot signify we all that are be- 
 lievers, but restrains the persons to some sort of men, that then began to be- 
 lieve, i.e. the gentiles: and then the next words, ver. 13, have an easy and 
 natural connexion ; we other gentiles, who first believed in Christ, in whom 
 also ye, the gentiles also of Ephesus, after ye heard, believed. Or, 
 
 3. It must signify the convert jews. But would it not be somewhat prepos- 
 terous for St. Paul so much to maguify God’s goodness and bounty to the jews 
 in particular, in an epistle writ to a church of converted gentiles: wherein he 
 addresses himself to the gentiles, in contra-distinction to the jews, and tells 
 them they were to be made co-partners with them in the kingdom of the 
 Messiah, which was opened to them by abolishing of the law of Moses, intimated 
 plainly in this very section, ver. 7—10. Wherein he magnifies the riches of the 
 favour of God, to the persons he is speaking of, under the denomination 
 “* us,” in gathering again all things, i.e. men of all sorts, under Christ the 
 head, which could not mean the jews alone: but of this he speaks more openly 
 afterwards, Farther, “ we,” here, and “ we,” chap. ii. 3, must be the same, 
 and denote the same persons; but the ‘* we,” chap. ii. 3, can neither be St. 
 Paul alone, nor believers in general, nor jewish converts in particular, as the 
 obvious sense of the place demonstrates: for neither St. Paul can be called, 
 ** weall;” nor is it true that all the convert jews had their conversation 
 among the gentiles, as our bible renders the greek ; which, if otherwise to be 
 understood, is more directly against signifying the jews. ‘These, therefore, 
 being excluded from: being meant by *‘ we” and “ us,” here, who can remain 
 to be signified thereby, but the convert gentiles in general? That St. Paul, 
 who was the apostle of the gentiles, did often, in an obliging manner, join 
 himself with the gentile converts under the terms us and we, as if he had been 
 one of them, there are so many instances, that it cannot seem strange that he 
 sbould do so in this section; as Rom. v. 1—11, where it is plain all along, un- 
 der the term us,” he speaks of the gentile converts. And many other pas- 
 sages might be brought out of this epistle to evince it; chap. i. 11, he saith, 
 “* we have obtained an inheritance.”” Those we, it is plain, chap. iii. 6, were 
 gentiles. So chap. ii. 5,‘* when we,” i.e. converts of the gentiles, “ were 
 ““ dead in sins:” for I do not remember that the jews are any where said, by 
 St. Paul, to be dead in sins: that is one of the distinguishing characters of the 
 gentiles: and there we see, in the same verse, ** we” is changed into ** ye:” 
 and so ver. 6 and'7, having spoke of the gentiles in the first person, “us,” in 
 the beginning of the next verse it is changed into “ ye,” i.e. © ye ephesians,” 
 a part of those gentiles. To this L shall add one place mare, out of the pa- 
 rallel epistle to the colossians, chap. i. }2, 13, where he uses jas, us,” for 
 the convert gentiles, changing the ‘ ye,” in the 10th verse, to “ us,” in the 
 12th: the matter of giving thanks being the same, all along from ver. 3, where 
 it begins, and is repeated here again, ver. 12, i. e, the removing of the gentiles, 
 out of the kingdom of the devil and darkness, into the kingdom of his beloved 
 son: or, as hé expresses it, Eph, i. 6, ‘¢ Wherein he hath made us accepted in 
 “* the beloved.” And in the same sense he uses ype, us,” Col. ii. 14. For 
 those, that the hand-writing of ordinances was against, and contrary to, were 
 the gentiles, as he declarcs, Eph. ii. 14, 15, who were kept off from coming to 
 
CHAP. I. EPHESIANS. 439 
 
 TEXT. 
 
 4 According as he hath chosen us in him, before the foundation 
 of the world, that we should be holy, and without blame before 
 him in love : 
 
 PARAPHRASE. 
 
 may fit us to be partakers of his heavenly kingdom, 
 4 without need of any assistance from the law, Accord- 
 ing as he chose us gentiles, upon Christ’s account 
 alone *, before the law was, even before the founda- 
 tion of the world, to be his people under Jesus the 
 Messiah, and to live unblameable lives + before him, 
 in all love and affection {, to all the saints, or be- 
 
 NOTES. 
 
 be the people of God, by those ordinances, which were that, wherein the en- 
 mity between the jews and gentiles consisted, and was kept np; which, there- 
 fore, Christ abolished, to make way for their union into ove body, under Christ 
 their head. Other passages, tending to the clearing of this, we shall have oc- 
 casion to take notice of, as they occur in the sequel of this epistle. 
 
 4 *°Ey city, “in him,” i.e. Christ: in the former verse it is eAsyjcas juz 
 & wacn hoyela & Xpisw. Kalws tfeddEalo Guas & aire. All which together 
 make up this serse: ‘as it was in cons‘deration of Christ alone, that God 
 “ heretofore, before the foundation of the world, designed us geutiles te be 
 “his people: so now the Messiah is come, all the blessings and benefits, we 
 “ are to receive in his heavenly kingdom, are laid up in him, and to be had 
 * only by our faith and dependence on him, without any respect to the law, or 
 * any other consideration.” 
 
 + ‘Ayi, ‘© saints,” in St. Paul’s epistles is known to signify christians, i.e. 
 such as made profession of the gospel, for those were now the people of God. 
 
 t See in Col. i. 22, this verse explained, where comparing it with the im- 
 mediately preceding words, ver. 2], one may find a farther reason to take 
 “* us,” here, to signify the gentile converts, the same thing being applied there 
 solely to the gentite converts of Colosse. 
 
 “ Affection to all the saints.” That this is the meaning, may be seen, 
 ver. 15, where to their true faith in Christ, which he was rejoiced with, he 
 joined vx sxyazrny thy ciz covlac tes ayles, ** love unto all the saints.’ The very 
 same thing, which he takes notice of in the colossians, in the very same words, 
 Col. i. 4.. Why love is so often mentioned in this epistle, as chap. iii. 18, and 
 iv. 2, 15,16, and v.2, and vi. 23, we may find a reason, chap. ii. 11—22, 
 wherein there is an account given of the enmity between the jews and gentiles, 
 which Christ had taken away the cause of; and therefore, the ceasing of it 
 was one great mark of men’s being right in the faith, and of their having true 
 and worthy notions of Christ, who had broke down the wall of partition, and 
 opened the kingdom of heaven to all equaliy, who believed in him, without 
 any the least distinction of nation, blood, profession, or religion, that they 
 were of before, all that being now done away. and superseded by the prince 
 of peace, Jesus Christ the righteous, to make way for a more enlarged and 
 glorious kingdom, solely by faith in him, which now made the only distinction 
 among men; so that all, who agreed in that, were thereby brought to the same 
 level, to be all brethren and fellow-members in Christ, and the people, or sons 
 of God, as he says in the next verse. 
 
440 EPHESIANS. CHAP, I. 
 
 TEXT. 
 
 5 Having predestinated us unto the adoption of children, by Jesus 
 Christ, to himself, according to the good pleasure of his will. 
 
 6 To the praise of the glory of his eraee wherein he hath made us 
 accepted in the beloved. 
 
 PARAPHRASE. 
 
 5 lievers, of what nation soever ; Having predetermined 
 to take us gentiles, by * Jesus Christ, to be his sons + 
 and people, according to the good pleasure of his 
 
 6 will i. To the end that the gentiles too might praise 
 him for his grace and mercy to them, and all mankind 
 magnify his glory for his abundant goodness to them, 
 by receiving them freely into the kingdom of the 
 Messiah, to be his people again, inja state of peace 
 with him 4, barely for the sake || of him, that is his 
 
 NOTES. : 
 
 5 * It was not by the obseryances of the law, but by faith alone in Jesus 
 Christ, that God pre-determined io take the gentiles into the state of sonship, 
 oradoption, This was another particular for which St. Paul blesses God, in 
 the name of the gentiles: the consideration whereof was fit to raise the ephe- 
 siaus thoughts above the law, and keep them firm in adherence to the liberty 
 of the gospel. 
 
 + ‘'Twbecia, ‘ adaption,” or ‘* sonship,” belonged only to the jews, before 
 the coming of the Messiah, Rom.ix., 4. For after the nations of the earth had 
 revolted from God, their Lord and Maker, and become servants and worship- 
 pers of the devil, God abandoned them to the vassalage they had chosen, and 
 owned none of them for his, but the israclites, whom he had adopted to be his 
 children and people. See Exod, iy. 22, Jer. xxxi.9, Luke i. 54. Which 
 adoption is expressed te Abraham in these words, Gen. xvii. 7, *¢ I will bea 
 *s God to thee, and to thy seed after thee ;”’ and to the israelites, Exod. vi. 7, 
 « T will take you to me fora people, and IT will be your God ;” and so Ley, 
 xxvi. 12, “1 will walk amongst you, and be your God, and ye shall be my 
 ‘* people:” and so we see that those whom, Exod, iv. he calls his sons, he calls, 
 in several other places, his people, as standing both, when spoken nationally, 
 for one and the same thing. 
 
 ¢ ‘* According to the good pleasure of his will:” spoken here in the same 
 sense with what is said Rom. ix. 18, 23, 24. God, under the law, took the na- 
 tion of Israel to be his people, without any merit in them; and so it is of bis 
 mere good pleasure, that he even then purposed to enlarge his kingdom, under _ 
 the gospel, by admitting all, that of all the nations whatsoever would come in 
 and submit themselves, not to the law of Moses, but to the rale and dominion 
 of his son Jesus Christ ; and this, as he says in the next words, ‘* for the praise 
 ** of the glory of his grace.” 
 
 6 § See chap. ii. 12—14, Acts xv. 14, &c. 
 
 || Ido not think, that any thing of greater force can be imagined, to raise the 
 minds of the ephesians, above the jewish rituals, and keep them steady in the 
 freedom of the gospel, than what St. Paul says here, viz. that God, before the 
 foundation of the world, freely determined within himself to admit the gentiles 
 into his kingdom, to be his people, for the manifestation of his free grace, all the 
 
 ” 
 
CHAP. I. EPHESIANS, A441 
 
 TEXT. 
 
 7 In whom we have redemption through his blood, the forgiveness 
 of sins according to the riches of his grace ; 
 
 8 Wherein he hath abounded towards us in all wisdom and pru- 
 dence 
 
 9 Having made known unto us the mystery of his will, according to 
 his good pleasure, which he hath purposed in himself : 
 
 PARAPHRASE, 
 
 7 beloved: In whom we * have redemption by his blood, 
 viz. the forgiveness of transgressions, according to the 
 8 greatness of his grace and favour, Which he has over- 
 flowed in towards us, in bestowing on us so full a 
 knowledge and comprehension of the extent and de- 
 ‘sign of the gospel}, and prudence to comply with it, 
 9 as it becomes yout; In that he hath made known 
 to you the good pleasure of his will and purpose, 
 which was a 4 mystery, that he hath purposed 
 
 NOTES. 
 
 world over, that all nations might glorify him: and this for the sake.of his son 
 Jesus Christ, who was his beloved, and was so chiefly regarded in all this; and 
 therefore it was to mistake, or pervert, the end of the gospel, and debase this 
 glorious dispensation, to make it subservient to the jewish ritual, or to suppose 
 that the law of Moses was tu support, or to be supported, by the kingdom of 
 the Messiah, which was to be of a larger extent, and settled upon another foun- 
 dation, whereof the mosaical institution was but a narrow, faint, and typical 
 representation, 
 
 7 * ** We” does as plainly here stand for the gentile converts, as it is ma- 
 nifest it does in the parallel place, Col. i. 13, 14. 
 
 8 + That by wécy copie St. Paul means a comprehension of the revealed will 
 of God in the gospel, more particularly the mystery of God’s purpose of calling 
 the gentiles, and taking out of them a people and inheritance to himself in his 
 kingdom, under the Messiah, may be perceived by reading and comparing 
 chap. i.8, Col. i. 9,10, 28, and ii. 2, 3, which verses, read with attention to 
 the context, plainly show what St. Paul means here, 
 
 t That this is the meaning of this verse, 1 refer my.reader to Col. i. 9, 10, 
 
 9 § I cannot think that God’s purpose of calling the gentiles, so often termed 
 a mystery, and so emphatically declared to be concealed from ages, and parti- 
 cularly revealed to himself; and as we find, in this epistle, where itis so called 
 by St. Paul five times,and four times in that to the colossians; is hy chance, or 
 without some particular reason, The question was ‘* whether the converted 
 “ gentiles should hearken to the jews, who would persuade them it was neces- 
 ‘* sary for them to submit to circumcision and the law, or to St. Panl, who had 
 “ taught them otherwise.” Now there could be nothing of more force to de- 
 stroy the authority of the jews, in the case, than the showing them, that the jews 
 knew nothing of the matter, that it was a perfect mystery to them, concealed - 
 from their knowledge, and made manifest in God’s good time, at the coming of 
 the Messiah, and most partienlarly discovered to St. Paul, by immediate revela- 
 tion, to be communicated by him to the gentiles; who, therefore, had reason ta 
 
442 EPHESIANS. CHAP. 1. 
 
 TEXT. 
 
 10 That, in the dispensation of the fulness of times, he might ga- 
 ther together in one all things, in Christ, both which are in hea- 
 ven, and which are on earth, even in him: 
 
 11 In whom aiso we have obtained an inheritance, being predesti- 
 
 PARAPHRASE. 
 
 10 in himself *. Until the coming of the due time 
 of that dispensation, wherein he hath predeter- 
 mined to reduce all things again, both in heaven and 
 
 11 earth, under one heady in Christ; In whom we be- 
 
 NOTES. 
 
 stick firm to this great truth, and not to be led away from the gospel, which he 
 had taught them, 
 
 * See chap. iii. 9. 
 
 10 fF’ Avaxe¢arcuwoocba, properly signifies to recapitulate, or recollect, and 
 put together the heads of a discourse. But, since this cannot possibly be the 
 meaning of this word here, we must search for the meaning, which St. Paul gives 
 it here, in the doctrine of the gospel, and not in the propriety of the greek. 
 
 1. It is plain in sacred scripture, that Christ had first the rule and supremacy 
 over all, and was head over all. See Col. i. 15—17, Heb. i, 8. 
 
 2. There are also manifest indications in scripture, that a principal angel, 
 with great numbers of angels, his followers, joining with him, revolted from 
 this kingdom to God, and, ‘standing out in rebellion, erected to themselyes a 
 kingdom of their own in opposition to the kingdom of God, Luke x. 17—20, 
 and had all the heathen world vassals and subjects of that their kingdom, Luke 
 iv, 5—8, Matt. xii. 26—30, John xii. 31, and xiv. 30, and xvi. 11, Mph. vi. 
 12, Col.i, 13, Rom. i. 18, &c. Acts xxvi. 18, &c. 
 
 3. That Christ recovered this kingdom, and was re-instated in the supremacy 
 and headship, in the fulness of time (when he came to destroy the kingdom of 
 darkness, as St. Paul calls it here) at his death and resurrection. Hence, just 
 before his suffering, he says, John xii. 31, *‘ Now is the judgment of this 
 “© world : now shall the prince of this world be cast out.”” From whence may 
 be seen the force of Christ’s argument, Matt. xii. 28, ‘* If I cast out devils by 
 ‘* the Spirit of God, then the kingdom of God is come unto you:” for the jews 
 acknowledge that the Spirit of God, which had been withdrawn from them, 
 was not to be given out again, until the coming of the Messiah, under whom the 
 kingdom of God was to be erected. See also Luke x. 18, 19. 
 
 4, What was the state of his power and dominion, from the defection of the 
 angels, and setting up the kingdom of darkness, until his being re-instated in the 
 fulness of time, there is little revealed in sacred scripture, as not so much per- 
 taining to the recovery of men from their apostacy, and re-instating them in the 
 kingdom of God. It is true, God gathered to himself a people, and set up a 
 kingdom here on earth, which he maintained in the little nation of the jews till 
 the setting up the kingdom of his Son, Acts i. 3, and ii. 36, which was to take 
 place, as God’s only kingdom here on earth, for the future. At the head of 
 this, which iscalled the church, he sets Jesus Christ his Son: but that is not all, 
 fur he, having by his death and resurrection conquered Satan, John xii, 31, and 
 xvi, 11, Col.ii. 15, Heb. ii. 14, Eph. iv, 8, has all power given him in hea- 
 ven and earth, and is made the head over all things for the church, [ Matt. 
 xxviii. 18, and xi. 27, John iii. 35, and xiii. 3, Eph. i. 20—22, Heb. i. 2—4, 
 
CHAP, I. EPHESIANS. 443 
 
 TEXT. 
 
 nated according to the purpose of him, who worketh all things, 
 after the counsel of his own will : 
 
 PARAPHRASE. 
 
 came his possession * and the lot of his inheritance, 
 
 NOTES. 
 
 and ii. 9, 1 Cor. xv. 25, 27, Phil. ii. 8—11, Col. ii. 10, Heb. x. 12, 13, Acts 
 ii, 33, and v.31. In both which places it should be translated ‘‘to the right 
 “hand of God.”] Which re-instating him again, in the supreme power, and 
 restoring him after the conquest of the devil, to that complete headship, which 
 he had over all things, being now revealed under the gospel, as may be seen, in 
 the text here quoted, and in other places ; I leave to the reader to judge, whether 
 St. Paul might not, probably, have an eye to that, ia this verse, and in his use 
 of the word cazefarauwcacba But to search thoroughly into this matter 
 (which [ have not in my small reading, found any where sufficiently taken no- 
 tice of) would require a treatise. 
 
 It may suffice at present to take notice that this exaltation of his is expressed, 
 Phil.ii. 9, 10, by all things in heaven and earth bowing the knee, at his name; 
 which we may see farther explained, Rev. v.13. Which acknowledgment of 
 his honour and power was that, perhaps, which the proud angel that fell, re- 
 fusing, thereupon rebelled. 
 
 If our translators have rendered the sense of ayaxepzAuwcacbu, right, by 
 “« gather together into one,” it will give countenance to those, who are inclined 
 to understand, by “ things in heaven and things on earth,” the jewish and gentile 
 world: for ofthem St. John plainly says, John xi. 52, “* That Jesus should 
 “* die, not for the nation of the jews only, but that also ouvayayy sis "vy, he should 
 “ gather together in one, the children of God that were scattered abroad,” 
 i. e. the gentiles, that were to believe, and were, hy faith, to become the chil- 
 dren of God; whereof Christ himself speaks thus, John x. 16, “‘ Other sheep 
 “« T have which are not of this fold, themalso I must bring, and they shall hear 
 ** my voice, and there shall be one fold, and one shepherd.” This is the ga- 
 thering together into one that our Saviour speaks of, and is that which very well 
 suits with the apostle’s design here, where he saysin express words, that Christ 
 makes rx audrepa év, makes both jews and gentiles one, Eph. ii. 14. Now, 
 that St. Paul should use heaven and earth, for jews and gentiles, will not be 
 thought so very strange, if we consider that Daniel himself expresses the nation 
 of the jews*by the name of heaven, Dan. viii. 10. Nor does he want an ex- 
 ample ofit, is our Saviour himself, who, Luke xxi. 26, by ** powers of hea- 
 * ven,” plainly signifies the great men of the Jewish nation; nor is this the only 
 place, in this epistle of St. Paul to theephesians, which will bear this interpre- 
 tation of heaven and earth: he who shall read the fifteen first verses of chap. iii. 
 and carefully weigh the expressions, and observe the drift of the apostle in them, 
 will not find that he does manifest violence to St. Paul’s sense, if he understands 
 by “the family in heaven and earth,” ver. 15, the united body of christians, 
 made up of jews and gentiles, living stili promiscuous! y among those two sorts of 
 people, who continued in their unbelief. However, this interpretation Lam not 
 positive in ; but offer itas a matter of inquiry, to such who think an impartial 
 search into the true meaning of the sacred scripture the best employment of all 
 the time they have. 
 
 11 * So the greek word éxAnpwiyuey will signify, if taken, as I think it may, 
 in the passive voice, i. e. we gentiles, who were formerly in the possession of the 
 devil, are now, by Christ, brought into the kingdom, dominion, and possession 
 
444 EPHESIANS, CHAP, I. 
 
 TEXT, 
 
 12 That we should be to the praise of his glory, who first trusted in 
 Christ. 
 
 PARAPHRASE. 
 
 being predetermined thereunto, according to the 
 purpose of him, who never fails to bring-to pass 
 12 what he hath purposed within himself *: That we 
 of the gentiles, who first through Christ entertained 
 hope {, might bring praise and glory to God. 
 
 NOTES. 
 
 of God again, This sense seems very well to agree with the design of the place, 
 viz. that the gentile world hadnow, in Christ, a way opened for their returning 
 into the possession of God, under their proper head, Jesus Christ. To which 
 suit the words that follow, ‘‘that we, who first among the gentiles,” enter- 
 tained terms of reconciliation by Christ, ‘‘ might be to the praise of his glory,” 
 i. e, so that we of the gentiles who first believed, did, as it were, open a new 
 scene of praise and glory to God, by being restored to be his people, and become 
 again a part of his possession ; a thing not before understood, nor looked for. 
 See Acts xi, 18, and xy. 3, 14—19. The apostle’s design here being to satisfy 
 the ephesians, that the gentiles were, by faith in Christ, restored to all the pri- 
 vileges of the people of God, as far forth as the jews themselves. See chap. ii, 
 J1—22, particularly ver, 19, as to zxAygadnucy, it may, I humbly conceive, do 
 no violence to the place to suggest this sense, ‘* we became the inheritance,” 
 instead of ‘* we have obtained an inheritance;” that being the way, wherein 
 God speaks of his people, the israelites, of whom he says, Deut. xxxii. 9, 
 ‘¢ The Lord’s portion is his people, Jacob is the lot of his inheritance.” See 
 also Deut. iv. 20, 1 Kings viii.51, and other places. And the inheritance, 
 which.the gentiles were to obtain, was to be obtained, we see Col. i. 12, 13, by 
 their being translated out of the kingdom of Satan into the kingdom of Christ, 
 So that take it either way, that “‘ we have obtained an inheritance,” or “* we 
 ‘‘ are become his people and inheritance ;” it in effect amounts to the same 
 thing, and so I leave it to the reader. 
 
 * j. e. God had proposed, even before the taking of the israelites to be his 
 people, to take in the gentiles, by faith in Christ, to be his people again: and 
 what he purposes he will do, without asking the counsel, or consent of any one ; 
 and therefore you may be sure of this your inheritance, whether the Jews con- 
 sent to it or no, 
 
 12 + It was a part of the character of the gentiles to be without hope; see 
 chap. ii. 12.. But, when they received the gospel of Jesus Christ, they then 
 ceased to be aliens from the common-wealth of Israel, and became the people of 
 God, and had hope, as well as the jews; or as St. Paul expresses it, in the 
 name of the converted romans, Rom. y. 2, ‘* We rejoice in hope of the glory 
 ** of God.”? This is another evidence that 4uas, ** we,” here, stands for the 
 gentile converts. That the Jews were not without hope, or without God in the 
 world, appears from that very text, Eph. ii. 12, where the gentiles are set apart 
 under a discriminating description properly belonging to them ; the sacred scrip- 
 ture no where speaks of the hebrew nation, that people of God, as without God, 
 or without hope; the contrary appears every-where. See Rom. ii. 17, and xi. 
 1, 2, Acts xxiv. 15, and xxvi. 6, 7, and xxviii, 20. And therefore the apostle 
 might well say, that those of the gentiles, who first entertained hopes in Christ, 
 were **to the praise of the glory of God.” All mankind having thereby, now, 
 a new and greater subject of praising and glorifying God, for this great and un- 
 
 . 
 
CHAP. I. EPHESIANS. 4A5 
 
 TEXT. 
 
 13 In whom ye also trusted, after that ye heard the word of truth, 
 the gospel of your salvation: in whom also after that ye believed, 
 ye were sealed with that holy Spirit of promise. 
 
 14 Which is the earnest of our inheritance, until the redemption of 
 the purchased possession, unto the praise of his glory. 
 
 PARAPHRASE. 
 
 13 And ye, ephesians, are also, in Jesus Christ, become 
 God’s people and inheritance *, having heard the 
 word of truth, the good tidings of your salvation, 
 and, having believed in him, have been sealed by the 
 
 14 Holy Ghost; Which was promised, and is the pledge 
 and evidence of being the people of Godt, his in- 
 heritance given outt for the redemption § of the 
 
 NOTES. 
 
 speakable grace and goodness to them, of which before they had no knowledge, 
 no thought, no expectation. 
 
 13 * Ey xed dueig seems, in the tenour and scheme of the words, to refer to 
 ey xon exAnpw§nuev, ver. 11. St. Paul making a parallel here, between those of 
 the gentiles that first believed, and the ephesians, tells them, that as those, who 
 heard and received the gospel before them, became the people of God, &c. to 
 the praise and glory of his name; so they, the ephesians, by believing, became 
 the people of God, &c. to the praise and glory of his name, only in this verse 
 there is an ellipsis of exAngwor/s. 
 
 14 + The Holy Ghost was neither promised, nor given to the heathen, who 
 were apostates from God, and enemies; but only to the people of God; and 
 therefore the convert ephesians, having received it, might be assured thereby, 
 that they were now the people of God, and rest satisfied in this pledge of it. 
 
 } The giving out of the Holy Ghost, and the gift of miracles, was the great 
 means, whereby the gentiles were brought to receive the gospel], and become the 
 people of God. 
 
 § “ Redemption,” in sacred scripture, signifies not always strictly paying a . 
 ransom foraslave delivered from bondage, but deliverance from a slavish estate 
 into liberty: so God declares to the children of Israel in Egypt. Exod. vi. 6, 
 ‘© T will redeem you with a stretched-out arm.” What is meant by it, is clear 
 from the former part of the verse, in these words, ‘* I will bring you out, 
 “ from under the burthen of the egyptians, and I will rid you out of their bond- 
 “‘ age.” And, in the next verse, le adds, ‘* and I will take you to me for my 
 *© people, and I willbe to you a God:” the very case here. As God, in the 
 place cited, promised to deliver his people out of bondage, under the word 
 ** redeem;” so Deut. vii. 8, he telleth them, that he ‘* had brought them out 
 * witha mighty hand, and redeemed them out of the house of bondage, from 
 “ the hand of Pharaoh, king of Egypt:” whichredemption was performed by 
 God, who is called the Lord of hosts their Redeemer, without the payment of 
 any ransom, But here there was wepimafyorc, a purchase, and what the thing 
 purchased was we may see, Acts xx. 28, viz. ‘* the church of God,” jv wepierar- 
 colo, which ‘‘ he purchased with his own blood,” to be a people, that should 
 be the Lord’s portion, and the lot of his inheritance, as Moses speaks of the 
 
446 EPHESIANS. | cHap. 1 
 
 PARAPHRASE. 
 
 purchased possession, that ye might also bring 
 praise and glory to God *. 
 
 NOTES. 
 
 childien of Israel, Deut. xxxii.9. And hence St. Peter calls the christians, 
 1 Pet. ii. 9, Aaog cig repimciqow, which in the margin of our bible, is rightly 
 translated ‘ a purchased people:”’ butif any one takes éxAnp pudnmer, ver. II, to 
 signify ** we have obtained an inheritance,” then adnpovopibay in this verse, will 
 signify ‘‘ that inheritance,” and cic droAtrpwow tio wepimoyoewc, ** until the 
 ** redemption of that purchased inheritance,” i. e. until the redemption of our 
 bodies, viz. resurrection unto eternal life, But, besides that this seems to have 
 a more harsh and forced sense, the other interpretation is more consonant to the 
 style and current of the sacred scripture, and (which weighs more with me) 
 answers St. Paul’s design here, which is to establish the ephesians, in a settled 
 persuasion, that they, and all the other gentiles that believed in Christ, were as 
 much the people of God, his lot, and his inheritance, as the jews themselves, and 
 equally partakers with them of all the privileges and advantages belonging there- 
 unto, as is visible by the tenour of the second chapter. And this is the use St. 
 Paul mentions of God’s setting his seal, 2 Tim. ii. 19, that it might mark who 
 are bis: and accordingly we tind it applied, Rev. vii. 3, to the foreheads of his 
 servants, that they might be known to be his, chap.iv. 1. Forso did those who 
 purchased servants, as it were, take possession of them, by setting their marks 
 on their foreheads. 
 
 * As he had declared, ver. 6 and 12, that the other gentiles, by believing and 
 becoming the people of God, enhanced thereby the praise and glery of his grace 
 and goodness; so here, ver. 14, he pronounces the same thing of the ephesians, in 
 particular, to whom he is writing, to possess their minds with the sense of the 
 happy estate they were now in, by being christians; for which he thanks God, 
 ver. 3, and here again in the next words. 
 
 SECT. III. 
 CHAP. I. 15.—II. 10. 
 
 CONTENTS. 
 
 Havine in the foregoing section thanked God for 
 the great favours and mercies which, from the beginning, 
 he had purposed for the gentiles, under the Messiah, in 
 such a description of that design of the Almighty, as 
 was fit to raise their thoughts above the law, and, as 
 St. Paul calls them, beggarly elements of the jewish 
 constitution, which was nothing in comparison of the 
 great and glorious design of the gospel, taking notice 
 
CHAP, IL. EPHESIANS. 447 
 
 of their standing firm in the faith he had taught them, 
 and thanking God for it: he here, in this, prays God, 
 that he would enlighten the minds of the ephesian con- 
 verts, to see fully the great things, that were actually 
 done for them, and the glorious estate, they were in, 
 under the gospel, of which, in this section, he gives 
 such a draught, as in every part of it shows, that in 
 the kingdom of Christ they are set far above the mo- 
 saical rites, and enjoy the spiritual and incomprehen- 
 sible benefits of it, not by the tenure of a few outward 
 ceremonies: but by their faith, alone, in Jesus Christ, 
 to whom they are united, and of whom they are mem- 
 bers, who is exalted to the top of all dignity, dominion, 
 and power, and they with him, their head. 
 
 TEXT. 
 
 15 Wherefore I also, after I heard of your faith in the Lord Jesus, 
 and love unto all the saints, 
 
 PARAPHRASE. 
 
 15 Wherefore, I also, here, in my confinement, having 
 heard * of the continuanceof yourfaithin Christ Jesus, 
 
 NOTE. 
 
 15 * *Axécas thy nal vuas wisi & TH Kugiw Inct, “ Wherefore I also after I 
 ‘© heard of your faith in the Lord Jesus.” St. Paul’s hearing of their faith, here 
 mentioned, cannot signify his being informed, that they had received the gospel, 
 and believed in Christ; this would have looked impertinent for him to have told 
 them, since he himself had converted them, and had lived along time amongst 
 them, as has been already observed. We must, therefore, seek another reason 
 of his mentioning his hearing of their faith, which must signify somethiag else, 
 than his being barely acquainted that they were christians; and this we may find 
 in these words, chap. iii. 13, ‘* Wherefore I desire that ye faint not, at my tri- 
 *¢ bulations for you.” He, as apostle of the gentiles, had alone preached up 
 freedom from the law, which the other apostles, who had not that province (see 
 Gal. ii. 9) in their converting the jews, seem to have said nothing of, as is plain 
 from Acts xxi. 20,21. It wasupon account of his preaching, that the christian 
 converts were not under any subjection to the observances of the law, and that 
 the law was abolished, by the death of Christ, that he was seized at Jerusalem, 
 and sent asa criminal to Rome to be tried for his life ; where he was now a pri- 
 soner. He being, therefore, afraid that the ephesians, and other convert gentiles, 
 seeing him thus under persecution, in hold, and in danger of death, upon the 
 score of his being the preacher, and zealous propagator and minister of this great 
 article of the christian faith, which seemed to have its rise and defence, wholly 
 from him, migit give it up, and not stand firm in the faith which he had taught 
 them, was rejoiced, when in his confinement he heard, that they persisted sted fast 
 in that faith, and io their love to all the saints, i. e. a3 well the convert gen- 
 tiles, that did not, as those jews, that did, conform to the jewish rites. .This I 
 take to be the meaning of his hearing of their faith, here mentioned ; and con 
 
448 EPHESIANS. CHAP. 1. 
 
 NOTE. 
 
 formably hereunto; ch. vi. 19, 20, he desires their prayers, ‘* that he may with 
 ‘* boldness preach the mystery of the gospel, of which he is the ambassador in 
 ‘¢ bonds.” This mystery of the gospel, it is plain from ch. i. 9, &e. and ch. iii. 
 3—T, and other places, was God’s gracious purpose of taking the gentilés, 
 as gentiles, to be his people, under the gospel. St. Paul, whilst he was a pri- 
 soner at Rome, writ to two other churclies, that at Philippi, and that at Colosse: 
 to the Colossians, chap. i. 4, he uses, almost verbatim, the same expression that 
 he does here, “‘ having heard of your faith in Christ Jesus, and of your love, 
 “© which ye have to all the saints; ” he gives thanks to God, for their knowing 
 and sticking to the grace of God in truth, which had been taught them by 
 Epaphras, who had informed St. Paul of this, and theiraffection to him, where- 
 upon he expresses his great concern, that they should continue in that faith, and 
 not be drawn away to judaizing, which may be seen from ver. 14 of this chap- 
 ter, tothe end of the second, So that ‘* the hearing of their faith,” which he 
 says, both to the ephesians and colossians, is not his being told, that they were 
 christians, but their continuing in the faith they were converted to and instruct- 
 ed in, viz. that they became the people of God, and were admitted into his 
 kingdom, only by faith in Christ, without submitting to the mosaical institu- 
 tion, and legal observances, which was the thing he was afraid they should be 
 drawn to, either through any despondency in themselves, or importunity of 
 others, now that he was removed from them, and in bonds, and thereby give up 
 that truth and freedom of the gospel, which he had preached fo them 
 
 To the same purpose he writes to the philippians, chap. i. 3—5, telling them 
 that he gave ‘‘ thanks to God,” ém} wéon 77 veto airy, Upon every mention was 
 made of them, upon every account he received of their continuing in the fel- 
 lowship and profession of the gospel, as it had been taught them by him, with- 
 out changing, or wavering at all, which is the same with ‘* hearing of their 
 “ faith,’ and that thereupon he prays, amongst other things, chiefly that they 
 might be kept from judaizing, as appears ver. 27,28, where the thing, he de- 
 sired to hear of them, was ‘‘ that they stood firm in one spirit, and one mind, 
 ‘6 jointly contending for the faithof the gospel ; in nothing startled by those who 
 ‘ are opposers ;”’ so the words are, and not ‘* their adversaries.” Now there 
 was no party, at that time, who were in opposition to the gospel, which St. Paul 
 preached, and with whom the convert gentiles had any dispute, but those who 
 were for keéping up circumcision and the jewish rites, under the gospel. These 
 were they, whom St. Paul apprehended, alone, as likely to affright the convert 
 gentiles and make them start out of the way from the gospel, which is the proper 
 import of wlupézevor, Though this passage clearly endti¢h indicates what it was, 
 that he was, and should always be; glad to hear of them; yet he more plainly 
 shows his apprehension of danger to them to be from the contenders for judaism, 
 in the express warning he gives them, against that sort of men, chap. iti. 2, 3. 
 So hat this hearing, whieh he mentions, is the hearing of these three churches 
 persisting firmly in the faith of the gospel, which he had taught them, without 
 being drawn atall towards judaizing. It was that, for which St. Paul gave 
 thanks,\and it may reasonably be presumed, that, if he had writ to any other 
 churches of converted gentiles, whilst he was a prisoner at Rome, upon the 
 like carriagé of theirs, something of thesame kind would have been said to 
 them. So that the great business of these three epistles, written during 
 his being a prisoner at Rome, was to explain the nature of the kingdom of 
 God under the Messiah, from which the gentiles were now no longer shut 
 out, by the ordinances of the law ; and confirm the churches, in the belief 
 of it. St. Paul, being chosen and sent by God, to preach the gospel ef the 
 gentiles, had, in all his preaching, set forth the largeness and freedom of 
 the kingdom of God, now laid open to the gentiles, by taking away the 
 wall of partition, that kept them out. This made the jews his enemies; and, 
 upon this account, they had seized him, and he was now a prisoner at 
 Rome. Fearing that the gentiles might be wrought upon to submit to the 
 law, now that he was thus removed, or suffering for the gospel, he tells these 
 
CHAP. I, EPHESIANS. 449 
 
 TEXT. 
 
 16 Cease not to give thanks for you, making mention of youin my 
 prayers ; 
 
 17 That the God of our Lord Jesus Christ, the father of glory, may 
 give unto you the spirit of wisdom and revelation, in the know- 
 Jedge of him: 
 
 18 The eyes of your understanding being enlightened; that ye 
 may know what is the hope of his calling, and what the riches of 
 the glory of his inheritance in the saints, 
 
 PARAPHRASE. 
 
 16 and your love to all the saints*, Cease not to give 
 thanks for you, making mention of you in my pray- 
 17 ers; That the God of our Lord Jesus Christ, the 
 father of glory + would endow your spirits, with 
 wisdom + and revelation), whereby you may know 
 18 him; And enlighten the eyes of your understand- 
 ings, that you may see what hope his calling you to 
 be christians carries with it, and what an abundant 
 
 NOTES. 
 
 three churches, that he rejoices at their standing firm in the faith, and theres 
 upon writes to them to explainand confirm to them the kingdom of God under 
 the Messiah, into which all men now had an entrance, by faith in Christ, with- 
 out any regard to the terms, whereby the jews were formerly admitted. The 
 setting forth the largeness and free admittance into this kingdom, which was so 
 much for the glory of God, and so muchshowed his mercy and bounty to man- 
 kind, that he makesit, as it were, a new creation, is, Tsay, plainly the bu- 
 siness of the three epistles, which tend all visibly to the same thing, that any 
 one, that reads them, cannot mistake the apostle’s meaning, they giving such a 
 clear light one to another, 
 
 15 * * All the saints.” One finds in the very reading of these words, that 
 the word [all] is emphatical here, and put in, for some particular reason. 1 
 can, I confess, see no other but this, viz, that they were not, by the judaizers, 
 in the least drawn away frem their esteem aud love of those who were not cir- 
 cumcised, nor observed the jewish rites; which was a proof to him, that they 
 stood firm inthe faith and freedom of the gospel, which he had instructed them 
 In. : 
 17 + * Father of glory:” an Hebrew expression, which cannot well be 
 changed, since it signifies his being glorious himself, being the fountain from 
 whence all glory is derived, and to whom all glory is to be given. Inall which 
 senses, it may be taken here, where there is nothing that appropriates it, in pe- 
 culiar, to any of them. ; 
 
 ‘© Wisdom,” is visibly used here for aright conception and understanding 
 of the gospel. See note, ver. 8. _ @ 
 
 § * Revelation,” is used by St. Paul, not always for immediate inspiration, 
 but as it is meant here, and in most other places, for such truths, which could 
 not have been found out by human reason, but had their first discovery from 
 revelation, though men afterwards come to the knowledge of those truihs, by 
 reading them in the sacred scripture, where they are set down, for their infor- 
 mation, 
 
 2G 
 
450 EPHESIANS. CHAP. I. 
 
 TEXT. 
 
 19 And what is the exceeding greatness of his power to us-ward 
 who believe, according to the working of his mighty power; __ 
 
 20 Which he wrought in Christ, when he raised him from the dead, 
 and set him at his own right hand, in the heavenly places, 
 
 21 Far above all principality, and power, and might, and dominion, 
 
 PARAPHRASE. 
 
 glory it is to the saints to become his people, and 
 19 the lot of his inheritance; And what an exceeding 
 great power he has employed upon us* who believe: 
 20 A power corresponding to that mighty power, which 
 he exerted in the raising Christ from the dead, and 
 in setting him next to himself, over all things, re- 
 21 lating to his heavenly kingdom}; Far above all 
 
 NOTES. 
 
 19 * “ Us,” here, and ‘* you,” chap. ii. 1, and ‘‘ us,” chap. ii. 5, it is 
 plain signify the same, who being dead, partook of the energy of that great 
 power that raised Christ from the dead, i, e, the convert gentiles, and all those 
 glorious things he, in ver. 18—23, intimates to them, by praying they may see 
 them, he here in this 19th verse tells, is bestowed on them, as believers, and 
 not as observers of the mosaical law. 
 
 20 + Ev tote erepaviors, *¢ in heavenly places,” says our translation, and so 
 ver, 3, but possibly the marginal reading, ‘‘ things,” will be thought the better, 
 if we compare ver. 22. He set him at his right hand, i.e. transferred on him 
 his power; & érepaviorc, in his heavenly kingdom; that is to say, set him at 
 the head of his heavenly kingdom, see ver. 22, This kingdom, in the gospel, 
 is called indifferently, BaciAcix Ges, “ the kingdom of God;” and Bacircia trav 
 pavwv, ‘the kingdom of heaven.” God had before, a kingdom and people in 
 this world, viz. that kingdom, which he erected to himself, of the jews, selected 
 and brought back to himself, out of the apostatized mass of revolted and rebel- 
 lious mankind; with thishis people he dwelt, among them he had his habita- 
 tion, and ruled as their king, in a peculiar kingdom; and, therefore, we see 
 that our Saviour calls the jews, Matt. viii. 12, ‘* the children of the kingdom.” 
 But that kingdom, though God’s, was not the BacsAeia ray spavay, “ the kingdom 
 “© of heaven,” that came with Christ: see Matt. iii. 2, and x.7. That was but 
 exfyeoc, ** of the earth,” compared to this éxpévoc, ** heavenly kingdom,” 
 which was to be erected under Jesus Christ ; and, with that sort of distinction, 
 our Saviour seems to speak and use those words é/yem, ** earthly,” and éxspaua, 
 “ heavenly,” John iii, 12. In his discourse there, with Nicodemus, he tells 
 him, ‘ unless a man were born again, he could not see the kingdom of God,” 
 This being born again, stuck with Nicodemus, which Christ reproaches him 
 with, since, being a teacher in Israel, he understood not that which belonged 
 to the jewish constitution, wherein to be baptized, for admittance into that 
 kingdom, was called and counted to be born again; and therefore says, if, 
 having spoken unto you ézfysa, things relating to your own earthly constitu- 
 tion, you comprehend me not, how shall you receive what I say, if I speak 
 to you, T& éxxpéva, heavenly things, i.e. of that kingdom, which is purely 
 heavenly? And according to this, St, Paul’s words here, Eph. i, 10, ra rig 
 
 ” 
 
CHAP. I. EPHESIANS. 451 
 
 TEXT. 
 
 and every name that is named, not only in this world, but also- 
 in that which is to come. 
 
 22 And hath put all things under his feet, and gave him to be the 
 head over all things to the church. 
 
 23 Which is his body, the fulness of him that filleth all in all. 
 
 PARAPHRASE., 
 
 principality, and power, and might, and dominion *, 
 and any other, either man or an angel, of greater 
 dignity or excellency, that we may come to be ac- 
 quainted with, or hear the names of, either in this 
 22 world, or the world to come: And hath put all 
 things in subjection to him; and him, invested with 
 a power over all things, he hath constituted head of 
 23 the church, Which is his body, which is completed 
 by him alone }, from whom comes all, that gives any 
 
 NOTES. 
 
 ty Tole epawors al TH ex) THE -yAs, (Which occur again, chap, iii. 15, Col, i+ 16, 20) 
 may perhaps not unfitly be interpreted ‘‘ of the spiritual, heavenly king- 
 « dom of God:” and that also of the more earthly one of the jews, whose 
 rites and positive institutions, St. Paul calls ‘‘ elements of the world,” Gal. iv. 
 3, Col. ii. 8, which were both, at the coming of the Messian, consolidated 
 into one, and together re-established under one head, Christ Jesus. The whole 
 drift of this, and the two following chapters, being to declare the union of the 
 jews and gentiles into one body, under Christ, the head of the heavenly king- 
 dom. And he that sedately compares Eph.ii. 16, with Col. i. 20, (in both which 
 places it is evident, the apostle speaks of the same thing, viz. God’s reconciliug 
 of both jews and gentiles, by the cross of Christ) will scarce be able to avoid 
 thinking, that ** things in "heaven, and things on earth,” signify the people of 
 the one and the other “of these kingdoms. 
 
 2L * These abstract names are frequently used inthe New Testament, accord- 
 ing to the style of the eastern languages, for those vested with power and do- 
 minion, &c. and that, not only here on earth, among men, but in heaven, 
 among superior beings: and so often are taken to express ranks and degrees of 
 angels: and, though they are generally agreed to do so here, yet there is no 
 reason to exclude earthly potentates out of this text, when wdéons necessarily 
 includes them ; for that men in power are one sort of geyal and euciu, inascrip- 
 ture-sense, our Saviour’s own words show, Luke xii. 11, and xx. 2. Besides, the 
 apostle’s chief aim here being to satisfy the ephesians, that they were not to 
 subjected to the law of Moses, and the government of those who ruled by 
 
 , but they were called to be of the kingdom of the Messiah: it is not to he 
 heen that here, where he speaks of Christ’s exaltation to a power and 
 dominion paramount to al) other, he should not have an eye to that little and 
 low government of the jews, which it was beneath the subjects of so glorious a 
 kingdom, as that of Jesus Christ, to submit themselves to. And this the next 
 words do farther enforce. 
 
 23 + TAjpwue, ‘¢ fulness,”? here, is taken in a passive sense, for a thing {0 be 
 filled, or completed, as appears by the following words, ‘* of him that filleth 
 ‘* all in all,” i.e. it is Christ the head, who perfected the church, by supplying 
 and furnishing all things to all the members, to make them what they are, and 
 ought to be, in that body, See chap. v. 13, Col. ii. 10, and iii, 10, 11. 
 
 2G 2 
 
452 EPHESIANS. CHAP. II. 
 
 . TEXT. 
 If. 1 And you hath he quickened who were dead in trespasses 
 and sins, 
 PARAPHRASE. 
 
 thing of excellency and perfection to any of the mem- 
 bers of the church: where to be a jew, or a greek, 
 circumcised, or uncircumcised, a barbarian, or a 
 scythian, a slave, or a freeman, matters not; but to 
 be united to him, to partake of his influence and 
 spirit, is all in all. 
 
 II. 1 And * you, being also dead in trespasses and sins, 
 
 NOTE, 
 
 1 * Ko}, “and,” gives us here the thread of St. Paul’s discourse, which is 
 impossible to be understood without seeing the train of it: without that view, 
 it would be like a rope of gold-dust, all the parts would be excellent, and of 
 value, but would seem heaped together, without order, or connexion. This 
 ** and,” here, it is true, ties the parts together, and points out the connexion 
 and coherence of St, Paul’s discoursé; but yet it stands so far from exdiscev, 
 “ set,” in ver, 20, of the foregoing chapter; and cvefworofyce, * quickened,” 
 ver. 5, of this chapter, which are the two verbs it copulates together; that by 
 one, not acquainted with St. Paul’sstyle, it would scarce be observed or ad- 
 mitted, and therefore it may not be amiss, to lay it in its due light, so as to be 
 visible to an ordinary reader, St. Paul, v. 18—20, prays that the ephesians 
 may be so enlightened, as to see the great advantages they received by the gos- 
 
 pel: those that he specifies are these: 1. What great hopes he gave them. 
 ~ 2, What an exceeding glery accompanied the inheritance of thesaints. 3. The 
 mighty power exerted by God on their behalf, which bore some proportion to 
 that which he employed in the raising Christ from the dead, and placing him 
 at his right hand: ‘upon the mention of which, his mind being full of that glo- 
 rious image, he lets his pen run into a description of the exaltation of Christ, 
 which lasts to the end of that chapter, and then re-assumes the thread of his 
 discourse ; which in short stands thus: ‘* I pray God, that the eyes of your 
 “ understandings may be enlightened, that you may see the exceeding great 
 “* power of God, which is employed upon us who believe: [xal& rv] corres- 
 “ ponding to that energy, wherewith he raised Christ from the dead, and 
 seated him at his right hand ; for so also has he raised you, who were dead in 
 trespasses and sins: us, I say, who were dead ip trespasses and sins, has he 
 quickened, and raised together with Christ, and seated together with him 
 “ inhis heavenly kingdom.” This is, in short, the train and connexion of his 
 discourse, from chap, i. 18, to ii, 5, though it be interrupted by many incident 
 thoughts; which, as his manner is, he enlarges upon by the way, and then 
 returns to the thread of his discourse. For here again, in this first verse of the 
 second chapter, we must observe, that, having mentioned their being dead in 
 trespasses and sins,he enlarges upon that forlorn estate of the gentiles before their 
 conversion ; and then comes to what he designed, that God out of his great 
 goodness, quickened, raised, and placed them together with Christ, in his 
 heavenly kingdom. In all which it is plain he had more regard to the things 
 he declared to them, than to a nice, grammatical construction of bis words: 
 for it is manifest zo, ** and,” ver, 1, and xo, ** and, ver. 5, copulate 
 guvefworoince, ‘¢ quickened,” with zxdéicev, ** set,” ver. 20, of the foregoing 
 chapter, which the two following words, ver, 6, make evident, xat cuviyeipe 
 
CHAP, Il, EPHESIANS, 453 
 
 TEXT. | 
 2 Wherein, in time past, ye walked, according to the course of this 
 
 PARAPHRASE. 
 
 2 In which you gentiles, before you were converted 
 to the gospel, walked, according to the state and 
 constitution of this world *, conforming yourselves 
 to the will and pleasure of the prince of the power 
 
 NOTES. 
 
 xa) cuvexsbicey ev exepaviorc, “ and hath raised up together, and hath made “ sit 
 ** together in heavenly places.” St. Paul, to display the great power and 
 energy of God, showed towards the gentiles, in bringing them into his heavenly 
 kingdom, declares it to be xolx tiv ivepyefav, proportionable to that power, 
 wherewith he raised Jesus from the dead, and seated him at his right hand. To 
 express the parallel, he keeps to the parallel terms concerning Christ; he says, 
 chap. i, 20, éyeipas auidv ex ray vexpav, xad exdbroev ev SeER airs ev Toto emepaviors, 
 “* raised him from the dead, and set him at his right hand, in heavenly places.” 
 Concerning the gentile converts his words are, chap. ii. ver. 5, 6, zai 6vlas 
 nypatis vexpis roig wapamnlwiuact, cuvelworoince TY Xpis@, nar cuvyyerpe xo ouvexdOicey ey 
 émepaviors, $2 and us, being dead in trespasses, he hath quickened together with 
 ‘* Christ, and hath raised us up together, and made us sit together in heavenly 
 ¢ places.”, It is also visible that Jud, ** you,” v. 1, and ypas, “us,” v. 5, 
 ‘** are both governed by the verb cuve¥woroince, ‘* quickened together,” ver. 5, 
 though the grammatical construction be somewhat broken, but is repaired in 
 ** the sense, which lies thus: “ God, by his mighty power, raised Christ from 
 
 the dead ; by the like power you, gentiles of Ephesus, being dead in tres- 
 passes and sins; what do I say, you of Ephesus; nay, us all, converts of the 
 gentiles, being dead in trespasses, has be quickened and raised from the dead. 
 You ephesians were dead in trespasses and sins, in which you walked accord- 
 ing to the course of this world, according to the prince of the power of the 
 air, the spirit that yet worketh in the children of disobedience, and so were 
 we, all the rest of us, who are converted from gentilism; we, all of us, of 
 the same stamp and strain, involved in the same conversation, living, hereto- 
 fore, according to the lusts of our flesh, to which we were perfectly obe- 
 dient, doing what our carnal wills and blinded minds directed us, being then 
 no less children of wrath, no less liable to wrath and punishment, than those 
 that remained still children of disobedience, i. e. unconverted ; but God, rich 
 in mercy, for his great love, wherewith he loved us, hath quickened us all, 
 being dead in trespasses, (for it is by grace ye are saved) and raised us, &c.” 
 This is St. Panl’ssense, drawn out more at length, which, in his compendious 
 way of writing, wherein he crowds many ideas together, as they abounded in 
 his mind, could not easily be ranged under rules of grammar. The promis- 
 cuous use St. Paul here makes of ‘* we” and *‘ you,” and his so easy chang- 
 ing one into the other, plainly shows, as we have already observed, that they 
 both stand for the same sert of persons, i, e. christians, that were formerly 
 pagans, whose state and life, whilst they were such, he here expressly de- 
 scribes, 
 
 2 * Aidy may be observed, in the New Testament, to sigflify the lasting state 
 and constitution of things, in the great tribes, or collections of men, considered 
 in reference to the kingdum of God; whereof there were two most eminent, and 
 principally intended, if I mistake not, by the word ain: when that is used 
 alone: and that is 6 Oy aiwy, ** this present world,” which is taken for that 
 state of the world, wherein the children of Israel were his people, and made up 
 his kingdom upon earth, the gentiles, i,e. all the other nations of the world, 
 
 66 
 
ABA EPHESIANS. CHAP: It. 
 
 TEXT. 
 
 world, according to the prince of the power of the air, the spirit 
 that now worketh in the children of disobedience, 
 
 3 Among whom also we all had our conversation in times past, in 
 the lusts of our flesh, fulfilling the desires of the flesh, and of the 
 mind ; and were by nature the children of wrath, even as others. 
 
 PARAPHRASE. 
 
 of the air*, the spirit that now yet possesses 
 3 and works { in the children of disobedience ;. Of 
 which number even we all having formerly been §, 
 lived in the lusts of our flesh, fulfilling the desires || 
 
 NOTES. 
 
 being ina state of apostacy and revolt from him, the professed vassals and sub- 
 jects of the devil, to whem they paid homage, obedience, and worship; and 
 aiwy perrov, ‘* the world to come,” i. e. the time of the gospel, wkerein God, by 
 Christ, broke down the partition-wall between jew and gentile, and opened a 
 way for reconciling the rest of mankind, and taking the gentiles again into his 
 kingdom under Jesus Christ, under whose rule he had put it, 
 
 * In these words St. Paul points out the devil, the prince of the revolted 
 part of the creation, and head of that kingdom, which stood in opposition to, 
 and was at war with, the kingdom of Jesus Christ. 
 
 + *Evepyaviog is the proper term, whereby, in the greek, is signified the pos- 
 session and acting of any person by an evil spirit. 
 
 t ‘* Children of disobedience,” are those of the gentiles, who continued still 
 in their apostacy, under the dominion of Satan, who ruted and acted them, and 
 returned not from their revolt, described Rom.i. 18, &c. into the kingdom of 
 God, now that Jesus Christ had opened an entrance into it, to all those who 
 disobeyed not his call; and thus they are called, chap, v. 6. 
 
 3 § ’Evoic cannot signify ‘‘ amongst whom we also all had our conversa- 
 tion: ” for if yueis, “ we,” stands for either the converted jews, or converts in 
 general, itis nottrue. If ‘ we,” stands {as is evident it doth) for the con- 
 verted gentiles, of what force or tendency is it for the apostle to say we, the 
 coaverted gentiles, heretofore lived among the unconverted gentiles? Butit is 
 of great force, and to his purpose, in magnifying the free grace of God to them, 
 to say ‘¢ we of the gentiles, who are now admitted to the kingdom of God, 
 ‘* were formerly of that very sort of men, in whom the prince of the power of 
 “«« the air ruled, leading lives in the lusts of the flesh, obeying the will and in- 
 ** clinations thereof, and so as much exposed to the wrath of God as those who 
 *¢ still remain in their apostacy under the dominion of the devil.” 
 
 || This was the state that thegentile world were given up to. See Rom. i.21, 
 24. Parallel to this 3d verse of this 2d chapter, we havea passage in chap, iv. 
 17—20, of this same epistie, where xa$as xod rx Acira ebyy, ** even as the other 
 ‘« gentiles” plainly answers we xc) of Acol, ‘even as the others,” here; and éy 
 pealoudtylt To8 yods dulwy, ecuchiopévos 7H Siavoix, ‘in the vanity of their minds, 
 “* having their understandings darkened,” answers 2 raig emibyuloss ths capxds 
 AUD, WTEC TA SeAjmata Tho Tuoxds xak Tuy sravorwy, ** in the lusts of our flesh, 
 ** fulfilling the desires of the flesh and of the mind.” He that compares these 
 places, and considers that, what is said in the fourth chapter, contains the 
 character of the gentile world, of whom it is spoken; I say, he that reads and 
 
 onsiders these two places well together, and the correspondency between them, 
 
CHAP, II. EPHESIANS. 455 
 
 TEXT. 
 
 4 But God, who is rich in mercy, for his great love wherewith he 
 
 loved us, 
 5 Even when ye were dead in sins, hath quickened us together with 
 
 Christ, (by grace ye are saved) 
 6 And hath raised us up together, and made us sit together in 
 heavenly places, in Christ Jesus. 
 
 PARAPHRASE. 
 
 4 thereof, and of our blinded perverted mind. But * 
 God, who is rich in mercy }, through his great love, 
 5 wherewith he loved us, Even us, gentiles, who were 
 dead in trespasses{, hath he quickened 4, together 
 6 with Christ, (by grace ye are saved) And hath raised || 
 us up together with Christ, and made us partakers, 
 in and with Jesus Christ, of the glory and power of 
 his heavenly kingdom, which God has put into his 
 
 NOTES. 
 
 cannot doubt of the sense [ understand this verse in; and that St. Paul here, 
 under the terms ‘‘ we” and “‘ our” speaks of the gentile converts. 
 
 4 * ‘O 2, ‘* But,” connects this verse admirably well with the immediately 
 preceding, which makes the parts of that incident discourse cohere, which ending 
 in this verse, St. Paul, in the beginning of ver. 5, takes up the thread of his dis- 
 course again, as if nothing had come between, though ¢ 6, ‘* but,” in the be- 
 ginning of this 4th verse, rather breaks, than continues the sense of the whole. 
 See note, ver. 1. : 
 
 + * Rich in mercy.” The design of the apostle being, in this epistle, to set 
 forth the exceeding great mercy and bounty of God to the gentiles, under the 
 gospel, as is manifest at large, ch. iii. itis plain that yués, ** us,” here in this 
 verse must mean the gentile couverts. 
 
 5 + * Dead in trespasses,” does not mean here, under the condemnation of 
 death, or obnoxious to death for our transgressions; but so under the power and 
 dominion of sin, so helpless in that state into which, for our apostacy, we were 
 delivered up, by the just judgment of God, that we had no more thought, nor 
 hope, nor ability, to get out of it, than men, dead and buried, have to get out 
 of the grave. This state of death he declares to be the state of gentilism, Col. 
 ii. 13, in these words: ‘and you, being dead in trespasses, and the uncircum- 
 “« cision of your flesh, hath God quickened together with him,” i.e. Christ. 
 
 § “ Quickened.” This quickening was by the Spirit of God, given to those 
 who, hy faith in Christ, were united to him, became the members of. Christ, 
 and sons of God, partaking of the adoption, by which spirit they were put 
 into a state of life; see Kom. viii. 9—1L5, and made capable, if they would, 
 to live to God, and not to obey sin, in the lusts thereof, nor to yield their 
 members instruments of sin unto iniquity; but to give up themselves to God, 
 as men alive from the dead, and their members to God as instruments of 
 righteousness; as our apostle exhorts the converted Romans to do, Rom. vi. 
 11—13. 
 
 6 || Wherein this raising consists, may be seen, Rom, vi. 1—10. 
 
456 EPHESIANS. CHAP, II- 
 
 TEXT. 
 
 7 That, in the ages to come, he might show the exceeding riches of 
 his grace, in his kindness towards us, through Christ Jesus. 
 
 8 For by grace are ye saved, through faith; and that not of your- 
 selves: it is the gift of God: 
 
 PARAPHRASE. 
 
 7 hands, and put under his rule: That, in the ages * to 
 come, he might show the exceeding riches of his 
 grace, in his kindness towards us, through Christ 
 
 8 Jesus. For by God’s free grace it is, that ye + are, 
 through faith in Christ, saved { and brought into the 
 
 NOTES, 
 
 7 * The great favour and goodness of God manifests itself, in the salvation 
 of sinners, in all ages; but that, which most eminently sets forth the glory of 
 his grace, was those, who were first of all converted from heathenism to chris- 
 tianity, and brought out of the kingdom of darkness, in which they were as. 
 dead men, without life, hope, or so much as a thonght of salvation, or a better 
 state, into the kingdom of God. Hence it is that he says, chap. i, 12, ** That 
 “* we should be to the praise of his glory, who first believed.’ To which he 
 seems to have an eye in this verse; the first conversion of the gentiles being a_ 
 surprising and wonderful effect and instance of God’s exceeding goodness to 
 them, which, to the glory of his grace, should be admired and acknowledged 
 by all future ages; and so Paul and Barnabas speak of it, Acts xiv. 27, 
 ** They rehearsed all that God had done with him, and how he had opened the 
 “ dour of faith to the gentiles.” And so James and the elders at Jerusalem, 
 when they beard what things Ged had wrought by St. Paul’s ministry, among 
 the Gentiles, they ‘‘ glorified the Lord,” Acts xxi. 19, 20, 
 
 8 + * Ye.” The change of “ we,” in the foregoing verse, to ** ye,” here, 
 and the like change observable ver, 1 and 5, plainly shows, that the persons 
 spoken of, under these two denominations, are of the same kind, i, e. gentile 
 converts; only St. Paul, every now and then, the more effectually to move 
 those he is writing to, changes ‘* we” into ‘* ye,” and vice versi: and so 
 makes, as it were, a little sort of distinction, that he may the more emphati- 
 cally apply himself to them. 
 
 } ‘* Saved.” He that reads St. Paul with attention, cannot but observe, 
 that speaking of the gentiles, he calls their being brought back again, from 
 their apostacy, into the kingdom of God, their being saved. Before they 
 were thus brought to the people of God again, under the Messiah, they were, 
 as they are here described, aliens, enemies, without hope, without God, dead 
 in trespasses and sins: and therefore when, by faith in Christ, they came to 
 be reconciled, and to be in covenant again with God, as his subjects and liege 
 people, they were in the way of salvation; and if they persevered, could not 
 miss of attaining it, though they were not yet in actual possession. The apostle, 
 whose aim it is, in this epistle, to give them an high sense of God's extraorii- 
 nary grace and favour to them, and to raise their thoughts above the mean 
 observances of the law, shows them that there was nothing in them; no deeds, 
 or works of their's, nothing that they could do, to prepare, or recommend 
 themselves, contributed aught to the bringing them into the kingdom of God, 
 under the gospel: that it was all purely the work of grace, for they were 
 all dead in trespasses and sins, and could do nothing, not make one step, or 
 
CHAP. Il. EPHESIANS. 457 
 
 NOTE. 
 
 the least motion towards it. Faith, which alone gained them admittance, 
 and alone opencd the kingdom of beaven to believers, was the sole gift of God ; 
 men, by their natural faculties, could not atiain to it. It is faith, which is 
 the source and beginning of this new life; and the gentile world, who were 
 without sense, without hope of any such thing, could ne more belp themselves, 
 or do any thing to procure it themselves, than a dead man can do any thing, 
 to procure himself life. It is God here does all; by revelation of what they 
 could never discover by their own natural faculties, be bestows on them the 
 knowledge of the Messiah, and the faith of the gospel; which, as soon as 
 they have received, they are in the kingdom of God, in a new state of life; 
 and being thus quickened by the spirit, may, as men alive, work if they will. 
 Hence St. Paul says Rom. x. “* Faith cometh by bearing, and bearing by the 
 “ word of God,” having in the foregoing verses declared, there is no believing 
 without hearing, and uo hearing without a preacher, and no preacher unless 
 he be sent; i.e. the good tidings of salvation by the Messiah, and the doctrine 
 of faith, was not, nor could be, known to any, but to those, to whom God 
 commeanicated it, by the preaching of prophets and apostles, to whom he re- 
 vealed it, and whom he sent on this errand with this discovery. And thes God, 
 now, gave faith to the ephesians, and the other gentiles, to whom he sent St. 
 Paul, and others his fellow-labourers, to bestow on them the knowledge of 
 salvation, reconciliation, and restoration into his kingdom <«f the Me=iab. All 
 which though revealed by the spirit of God, in the writings of the Old Testa- 
 ment, yet the gentile world were kept wholly strangers from the knowledge 
 of by the ceremonial Jaw of Moses, which was the wall of paftition, that 
 kept the gentiles at a distance, aliens and enemies; which wall God, accord- 
 ing to bis gracieus purpose before the erecting of it, having now broke down, 
 commenicated to them the doctrine of faith, and admitted them, upon their 
 acceptance of it, to all the advantages and privileges of his kingdom; all 
 which was done of his free grace, without any merit, or procurement of their's: 
 “* be was found of them, who sought him not, and was made manifest to them 
 “* shat asked not after him.” I desire him, that would clearly understand this 
 chap. ii. of the ephesians,to read carefully with it Rom. x. and 1 Cor. ii. S—16, 
 where he will see, that faith is wholly owing to the revelation of the spirit of 
 God, and the communication of that revelation, by men sent by God, who at- 
 tained this knowledge, net by the assistance of their own patutal parts, bot 
 from the revelation of the spirit of God. Thus faith, we see, is the gift of 
 God, and with it, when men by baptism are admitted into the kingdom of God, 
 comes the spirit of God, which brings life with it: for the attaining this gift 
 of faith, men do, or can 49, nothing ; gtace hitherto does all, and works ate 
 wholly excluded ; God himself creates them to do good works, but when, by 
 him, they are made living creatures, in this new creation, it is then expected, 
 that being quickened, they should act; and, from henceforwards, works are 
 required, not as the meritorious cause of salvation; bat as a necessary, indis- 
 pensable qualification of the subjects of God's kingdom, under his son Jesus 
 Christ; it being impossible, that any one should, at the same time, be a rebel 
 and a subject too: and, though none can be subjects of the kingdom of God, 
 but those who, continning in the faith, that bas been once bestowed on them, 
 sincerely endeavour to conform themselves to the laws of their Lord and Master 
 Jesus Christ: and God gives eternal life te all those, and thoze only that do so ; 
 yet eternal life is the cift of God, the gift of free grace, since their works of 
 sincere obedience afford no manner of title to it: their righteousness is imper- 
 fect, i.e. they are all unrighteous, and so deserve deth; buat God gives them 
 Jife, upon the account of his righteousness, vid. Rom.i.17. The righteousness 
 ef faith, which is by Jesus Christ, and so they are stili saved by grace. 
 
 Now when God hath, by calling them inte the kingdom of his son, thus 
 - quickened men, and they are, by his free grace, created in Christ Jesus unto 
 good works, that then works are required of them, we see in this, that they are 
 
458 EPHESIANS. CHAP. Il. 
 
 PARAPHRASE. 
 
 kingdom of God, and made his people, not by any 
 thing you did yourselves to deserve it; it is the free 
 gift of God, who might, if he had so pleased, with 
 
 NOTE. 
 
 called on, and pressed to, ‘* walk worthy of God, who hath called them to 
 ‘* his kingdom and glory,” 1 Thess. ii. 12. And to the same purpose here, 
 ch. iv. 1 Phil. i. 27, Col. i. 10—12. So that of those, who are in the king- 
 dom of God, who are actually under the covenant of Grace, good works are 
 strictly required, under the penalty of the loss of eternal life: “* if ye live 
 “< after the flesh, ye shall die; but if through the spirit ye mortify- the deeds of 
 “the body, ye shall live,” Rom. viii. 13. And so Rom. vi. 11, 13, they are 
 commanded to obey God, as living men. ‘This is the tenour of the whole New 
 Testament: the apostate, heathen world were dead, and were of themselves, 
 in that state, not capable of doing any thing to procure their translation into 
 the kingdom of God; that was purely the work of grace: but, when they re- 
 ceived the. gospel, they were then made alive by faith, and by the spirit of 
 God: and, then, they were in a state of Jife, and working and works were 
 expected of them. Thus grace and works consist, without any difficulty ; that 
 which has caused the perplexity and seeming contradiction, has been men’s 
 mistake concerning the kingdom of God: God, in ihe fulness of time, set up 
 his kingdom in this world, under his son; into which he admitted all those, 
 who believed on him, and received Jesus, the Messiah, for their Lord. Thus, 
 by faith in Jesus Christ, men became the people of God, and subjects of his 
 kingdom; and, being by baptism admitted into it, were from henceforth, du- 
 ring their continuing in the faith and profession of the gospel, accounted 
 saints, the beloved of God, the faithful in Christ Jesus, the people of God, 
 saved, &c. for in these terms and the like, the sacred scripture speaks of them. 
 And indeed those, who were thus translated into the kingdom of the Son of 
 God, were no longer in the dead state of the gentiles; but, having passed from 
 death to life, were in the state of the living, in the way to eternal life; which 
 they were sure to attain, if they persevered in that life which the gospel re- 
 quired, viz. faith and sincere obedience. But yet, this was not an actual pos- 
 session of eternal life, in the kingdom of God in the world to come; for by 
 apostacy or disobedience, this, though sometimes called salvation, might be 
 forfeited and lost; whereas he, that is once possessed of the other, hath actu- 
 ally an eternal inheritance in the heavens, which fadeth not away. These two 
 considerations of the kingdom of heaven, some men have confounded and made 
 one; so that a man being brought into the first of these, wholly by grace, with- 
 out works, faith being all that was required to instate a man in it; they have 
 concluded that, for the attaining eternal life, or the kingdom of God in the 
 world to come, faith alone, and not good works, are required, contrary to ex- 
 press words of scripture, and the whole tenour of the gospel: but yet, not 
 being admitted into that state of eternal life for our good works, it is by 
 grace, here too, that we are saved, our righteousness, after all, being imper- 
 fect, and we, by our sins, liable to condemnation and death: but it is by 
 grace, we are made partakers of both these kingdoms; it is only into the 
 kingdom of God in this world, we are admitted by faith alone, without works ; 
 but for our admittance into the other, both faith and obedience, in a sincere 
 endeavour to perform those duties, all those good works, which are incumbent 
 on us, and come in our way, to be performed by us, from the time of our be- 
 lieving, till our death. 
 
CHAP. IL EPHESIANS. 459 
 
 TEXT. 
 
 9 Not of works, lest any man should boast : 
 10 For we are his workmanship, created in Christ Jesus unto g ood 
 works, which God hath before ordained, that we should walk in 
 them. 
 
 PARAPHRASE. 
 
 9 justice have left you in that forlorn state. That no 
 man might have any pretence of boasting of him- 
 10 self; or his own works, or merit. So that, in this 
 new state in the kingdom of God, we are (and 
 ought to look upon ourselves, as not deriving any 
 thing from ourselves, but as) the mere workmanship 
 of God, created * in Christ Jesus, to the end we 
 should do good works, for which he had prepared 
 and fitted us, to live in them fF. 
 
 NOTES. 
 
 10 * * Workmanship of God created.” It is not by virtue of any works 
 of the Jaw, nor in consideration of our submitting to the mosaical institution, 
 or having any alliance with the jewish nation, that we, gentiles, are brought 
 into the kingdom of Christ ; we are, in this, entirely the workmanship of 
 God; and are, as it were, created therein, framed and fitted by him, to the 
 performance of those good works, which we were from thence to live in; and 
 so owe nothing of this our new being, in this new state, to any preparation, 
 or fitting, we received from the jewish church, or any relation we stood in 
 thereunto. That this is the meaning of the new creation, under the gospel, is 
 evident from St. Paul’s own explaining of it, himself, 2 Cor. v. 16—18, viz. 
 that being in Christ was all one, as if he were in a new creation; and, there- 
 fore, from henceforth, he knew no-body after the flesh, i.e. he pretended to no 
 privilege, for being of a jewish race, or an observer of their rites; all these 
 old things were done away ; all things under the gospel are new and of God 
 alone. 
 
 + This is conformable to what he says, ver. 5, 6, that God quickened and 
 raised the gentiles, that were dead in trespasses and sins, with Christ, being 
 by faith united to him, and partaking of the same spirit of life, which raised 
 him from the dead; whereby, as men brought to life, they were enabled (if 
 they would not resist, nor quench that spirit) to live unte God, in righteousness 
 and holiness, as before they were under the absolute dominion of Satan and 
 their own lusts, 
 
460 EPHESIANS. ORAS: if 
 
 SECT. IV. 
 
 CHAP. II. 11—22. 
 
 CONTENTS. 
 
 From this doctrine of his, in the foregoing section, 
 that God of his free grace, according to his purpose from 
 the beginning, had quickened and raised the convert 
 
 gentiles, together with Christ, and seated them with — 
 
 Christ, in his heavenly kingdom; St. Paul here, in this 
 section, draws this inference, to keep them from judaiz- 
 ing, that, though they (as was the state of the heathen 
 word) were heretofore, by being uncircumcised, shut out 
 from the kingdom of God, strangers from the covenants 
 of promise, without hope, and without God in the 
 world; yet they were, by Christ, who had taken away 
 the ceremonial law, that wall of partition, that kept 
 them in that state of distance and opposition, now re- 
 ceived, without any subjecting them to the law of Moses, 
 to be the people of God, and had the same admittance 
 into the kingdom of God, with the jews themselves, 
 with whom they were now created into one new man, 
 or body of men, so that they were no longer to look on 
 themselves, any more, as aliens, or remoter from the 
 kingdom of God, than the jews themselves. 
 
 TEXT. 
 
 11 Wherefore, remember that ye being, in time past, gentiles in the 
 flesh, who are called uncircumcision, by that which is called the 
 circumcision in the flesh, made by hands; 
 
 PARAPHRASE. 
 
 11 Wherefore remember, that ye, who were heretofore gen- 
 tiles, distinguished and separated from the jews, who 
 are circumcised bya circumcision made with hands,in 
 their flesh, by your not beingcircumcised in your flesh *, 
 
 NOTE. E 
 11 * This separation was so great, that, toa jew, the uncircumcised gentiles 
 were counted so polluted and unclean, that they were not shut out, barely from 
 their holy places and service ; but from their tables and ordinary conversation, 
 
 ‘ 
 
CHAP. II. EPHESIANS. 461 
 
 TEXT. 
 
 12 That, at that time, ye were without Christ, being aliens from the 
 commonwealth of Israel, and strangers frou the covenants of 
 promise, having no hope, and without God in the world : ' 
 
 13 But now in Christ Jesus, ye, who sometimes were far off, are 
 made nigh, by the blood of Christ. 
 
 14 For he is our peace, who hath made both one, and hath broken 
 down the middle: wall of partition between us ; 
 
 15 Having abolished, in his flesh, the enmity, even the law of com- 
 
 PARAPHRASE. 
 
 12 Were, at that time, without all knowledge of the 
 Messiah, or any expectation of deliverance, or sal- 
 vation, by him * ; aliens from the commonwealth of 
 Jsrael +, and strangers to the covenants of promise t, 
 not having any hope of any such thing, and living in 
 the world without having the true God for your 
 
 13 God §, or your being his people. But now you, that 
 were formerly remote and at a distance, are, by Jesus 
 
 14 Christ, brought near For it is he, 
 that reconcileth us 4[ to the jews, and hath brought 
 us and them, who were before at an irreconcileable 
 distance, into unity one with another, by removing 
 the, middle wall of partition **, that kept us at a dis- 
 
 15 tance, Having taken away the cause of enmity } {, or 
 
 » 
 
 NOTES. 
 
 12 * That this is the meaning of being ‘ without Christ,” here, is evident 
 from this, that what St. Paul says here, is to shew the different state of the gen- 
 tiles, from that of the jews, before the coming of our Saviour, 
 
 + Who were alone, then, the people of God. 
 
 + ** Covenants,’ God, more than once, renewed his promise to Abraham, 
 Isaac, and Jacob, and the children of Israel, that upon the conditions proposed, 
 he would be their God, and they should be his people. 
 
 § It is ia this sense, that the gentiles are called deo; for there were few of 
 them atheists, in our sense of the word, i.e. denying superiour powers ; and many 
 of them acknowledged one supreme, eternal God; but as St. Paul says, Rom. 
 i, 21, ** When they knew God, they glorified him not as God ;” they owned 
 not him alone, but turned away from him, the invisible God, to the worship of 
 images, and the false gods of their countries. 
 
 13 || How this was done, the following words explain, and Col, ii. 14. 
 
 14 q ‘Hedy Sour,” in this verse, must signify persons in the same condition 
 with those he speaks to, under the pronoun Uyels, f ve,” iv the foregoing verse, 
 or else the apostle’s argument, here, would be wide, and not conclusive; but- 
 “ye,” in the foregoing verse, incontestibly signifies the convert gentiles, and so 
 therefore must jipdiy in this verse. 
 
 ** See Col, i. 20. 
 
 15 + + It was the ritual law of thejews, that kept them, and the gentiles, at 
 
462 EPHESIANS. CHAP. II. 
 
 | PARAPHRASE. | 
 distance, between. us, by abolishing * that. part 
 
 NOTES. 
 
 an irreconcileable distance ; so that they could come tono terms of a fair corres- 
 pondence, the force whereof was so great, that evenafter Christ was come, and 
 had putan end to the obligation of that law; yet it was almost impossible to 
 bring them together; and this was that which, in the beginning, most ob- 
 structed the progress of the gospel and disturbed the gentile converts. 
 
 * “© By abolishing.” Ido not remember that the law of Moses, or any part 
 of it, is, by an actual repeal, any where abrogated ; and yet we are told here, 
 and in other places of the New ‘Testament, that it is abolished. The want of a 
 right understanding of what this abolishing was, and how it was brought about, 
 has, I suspect, given occasion to the misunderstanding of several texts of sacred 
 scripture; [beg leave, therefore, to offer what the sacred scripture seems to me 
 to suggest concerning this matter, till a more thorough inquiry, by some abler 
 hand, shall be madeinto it. After the general revolt and apostacy of mankind, 
 from the acknowledgment and worship of the one, only, true, invisible God, 
 their maker, the children of Israel, by a voluntary submission to him, and ac- 
 knowledgment of him to be their God and supreme Lord, came to behis people, 
 and he, bya peculiar covenant, to betheir King ; and thus erected to himself a 
 kingdom in this world, out of that people, to whom he gave a law by Moses, 
 which was to be the law of the israelites, his people, witha purpose at the same 
 time, that he would, in due season, transfer this his kingdom, in this world, 
 into the hands of the Messiah, whom he intended to send into the world, to be 
 the prince and ruler of his people, as he had foretold and promised to the jews. 
 Into which kingdom of his, under his Son, he purposed also, and foretold, that 
 he would admit and incorporate the other nations of the earth, as well as those 
 of the posterity of Abraham, Isaac, and Jacob, who were to come into this his 
 enlarged kingdom, upon new terms, that he should then propose: and that those, 
 and those only, should from henceforth be his people. And thus it came to pass, 
 that, though the law, which was given by Moses, to the israelites, was never re- 
 pealed, and so ceased not to be the law of that nation; yet it ceased to be the 
 law of the people and kingdom of God, in this world ; because the jews, not re- 
 ceiving him to be their King, whom God had sent, to be the King, and sole 
 tuler of his kingdom for the future, ceased to be the people of God, and the sub- 
 jects of God’s kingdom. And thus Jesus Christ, by his death, entering into 
 his kingdom, having then fulfilled all, that was required of him, for the ob- 
 taining of it, put an end to the law of Moses, opening another way toall people, 
 both jews and gentiles, into the kingdom of God, quite different from the law 
 of ordinances, given by Moses, viz. faith in Jesus Christ, by which, and whieh 
 alone, every one, that would, had now admittance into the kingdom of God, 
 by the one plain, easy, and simple ceremony-of baptism. This was that which, 
 though it was also foretold, the Jews understood not, having a very great opi- 
 nion of themselves, because they were the chosen people of God; and of their 
 law, because God was the author of it; and so concluded, that both they were 
 to remain the people of God for ever, and also, that they were to remain so, 
 under that same law, which was never to be altered ; and-so never understood 
 what was foretold them, of the kingdom of the Messiah, in respect of the ceas- 
 ing of their law of ordinances, and the admittance of the gentiles, upon the same 
 terms with them, into the kingdom of the Messiah ; which, therefore, St. Paul 
 calls over and over again,a mystery, and a mystery hidden from ages. 
 
 Now he, that will look a little farther into this kingdom of God, under these 
 two different dispensations, of the law and the gospel, will find, that it was 
 erected by God, and men were recalled into it, out of the general apostacy from 
 
CHAP. Il. EPHESIANS. 463 
 
 \ 
 
 NOTE. 
 
 their Lord and maker, for the unspeakable good and benefit of those who, by 
 entering into it, returned to their allegiance, that thereby they might be brought 
 into a way and capacity of being restored to that happy state of eternal life, 
 which they had all lost in Adam: which it was impossible they could ever re- 
 cover, whilst they remained worshippers and vassals of the devil and so out-laws 
 and enemies to God, in the kingdom, and under the dominion of Satan ; since 
 the most biassed and partial inclination of an intelligent being could never expect 
 that God should reward rebellion and apostacy with eternal happiness, and take 
 men, that were actually vassals and adorers of his arch-enemy the devil, and 
 immediately give them eternal bliss, with the enjoyment of pleasuresin his pre- 
 sence, and at his right hand for evermore. The kingdom of God, therefore, in 
 this world, was, as it were, the entrance of the kingdom of God in the other 
 world, and the receptacle and place of preparation of those, who aimed at a share 
 in that eternal inheritance. And hence the people of the jews were called holy, 
 chosen, and sons of God ; as were afterwards the christians, called saints, elect, 
 beloved, and children of God, &c. But there is this remarkable difference to 
 be observed, in what is said of the subjects of this kingdom, under the two dif- 
 ferent dispensations of the law and the gospel, that the converts to christianity, 
 and professors of the gospel, are often termed and spoken of, as saved, which 1 
 do not remember that the jews, or proselytes, members of the commonwealth, 
 any where are ; the reason whereof is, that the conditions of that covenant, 
 whereby they were made the people of God, under that constitution of God’s 
 kingdom, in this world, was, ‘‘ do this, and live ;” but ‘‘ he, that continues not 
 ‘in all these things to do them, shall die.” But the condition of the covenant, 
 whereby they became the people of God, in the constitution of his kingdom, 
 under the Messiah, is, “ believe, and repent, and thou shalt be saved, i, e. take 
 “* Christ for thy Lord, and do siucerely but what thou canst to keep his law, and 
 ** thou shalt be saved ; ” in the one of which, which is, therefore, called the co- 
 venant of works, those, who areactually in that kingdom, could not attain the 
 everlasting inheritance: and in the other, called the covenant of grace, those, 
 who, if they would but continue as they began, i.e. in the state of faith and re- 
 pentance, i. e. ina submission to, and owning of Christ, anda steady, unrelenting 
 resolution of not offending against his law, would not missit, and so might truly 
 be said to be saved, they being in an unerring way to salvation. And thus we 
 see, how the law of Moses is, by Christ, abolished, under the gospel, not by any 
 actual repeal of it: but is set aside, by ceasing to be the law of the kingdom of 
 God, translated into the hands of the Messiah, and set up under him; which 
 kingdom so erected contains all that God now does, or will own to be his people, 
 in this world. This way of abolishing of the law, did not make those observ- 
 ances unlawful to those who, before their conversion to the gospel, were cir- 
 cuncised, and under the law ; they were indifferent things, which the converted 
 jews might, or might not observe, as they found convenient: that which was 
 unlawful, and contrary to the gospel, was the making those ritual observances 
 necessary to be joined with faith, in believers, for justification, as we see they 
 did, who, Acts xv. taught the brethren thet, unless they were circumcised, after 
 the manner of Moses, they could not be saved ; so that the nailing of it to Christ’s 
 cross, Col. ii. 14, was the taking away, from thenceforth, all obligation for any 
 one to be circumcised, and to put himself under the observances of the law, to 
 become one of the peopte of God; but was no prohibition to any one, who was 
 circumcised before conversion, to observe them. And accordingly we see, Gal. 
 ii. 11, that what St. Paul blames in St. Peter, was ‘* compelling the gentiles to 
 “live as the jews do:” had not that been the case, he would no more have 
 blamed his carriage at Antioch, than he did his observing the law at Jeru- 
 salem. 
 
 The apostle here tells us, what part of the mosaical law it was, that Christ put 
 an end to, by his death, viz. rov vjuov rav elordy & S6fuacs, “ the law of com- 
 
464 EPHESIANS. CHAP. II. 
 
 TEXT. 
 
 mandments, contained in ordinances, for to make in himself, of 
 twain, one new man, so making peace ; 
 
 PARAPHRASE. 
 
 of the law, which consisted in positive commands 
 and ordinances, that so he might make *, or frame 
 the two, viz. jews and gentiles, into one new 
 society, or body of God’s people, in a new 
 constitution, under himself +, so making peace 
 
 NOTES. 
 
 ‘© mandments in ordinances ;” i.e. the positive injunctions of the law of Moses, 
 concerning things in their own nature indifferent, which became obligatory, 
 merely by virtue of a direct, positive command, and are called by St. Paul in 
 the parallel place, Col. ii. 14, yepéypagoy rots SéJuacs * the hand-writing of 
 * ordinances,” There was, besides these, contained in the book of the law of 
 Moses, the law of nature, or, as it is commonly called, the moral law; that 
 unmovable rule of right, which is of perpetual obligation: this Jesus Christ is 
 so far from abrogating, that he has promulgated it anew, under the gospel, 
 fuller and clearer, than it was in the mosaical constitution, or any where else: 
 and, by adding to its precepts the sanction of his own divine authority, has made 
 the knowledge of that law more easy and certain, than it was before; so that the 
 subjects of his kingdom, whereof this is now the law,can be at no doubt, or loss, 
 about their duty, if they will but read and consider therules of morality, which 
 our Saviour and his apostles have delivered, in very plain words, in the holy 
 scriptures of the New Testament. 
 
 15 * “ Make;” the greek word is «//cy, which does not always signify crea- 
 tion, in a strict sense, : ; 
 
 + This, as Itake it, being the meaning, it may not be amiss, perhaps, to look 
 into the reason, why St. Paul expresses it in this more figurative manner, viz. 
 «* to make in himself, of twain, one new man,” which, I humbly conceive, was 
 more suitable to the ideas he had, and so were in fewer words, more lively and 
 express to his purpose; he always has Jesus Christ in his mind, as the head of the 
 cherch, which was his body, from and by whom alone, by being united to him, 
 the whole body, and every member of it, received life, vigour, and strength, and 
 all the henefits of that state; which admirably well shows, that whoeyer were 
 united to this head, must needs be united to one another; and also, that all the 
 privileges and advantages they enjoyed were wholly owing to their union with, 
 and adhering to, him their head; which were the two things, that he was here 
 inculcating to the convert gentiles of Ephesus, to show them, that now under the 
 gospel men became the people of God, merely by faith in Jesus Christ, and hav- 
 ing him for their head, and not atall by keeping the ritual law of Moses, which 
 Christ had abolished, and so had made way for the jews and gentiles to become 
 one in Christ, since now faithin him alone united them into one body, under that 
 head, with the observance of the law; which is the meaning of “ so making 
 «© peace.” I hope this single note, here, may Jead ordinary readers into an un- 
 derstanding of St. Paul’s style, and, by making them observe the reason, give 
 them an easier entrance into the meaning of St, Paul’s figurative expression, 
 
 Tf the nation of the jews had owned and received Jesus the Messiah, they had 
 continued on as the people of God ; but after that they had nationally rejected 
 him, and refused to haye him rule oyer them, and put him to death, and so had 
 revolted from their allegiance, and withdrawn themselves from the kingdom of 
 
CHAP. Il. EPHESIANS. 465 
 
 TEXT. 
 
 16 And that he might reconcile both unto God, in one body, by 
 the cross, having slain the enmity thereby: 
 
 17 And came and preached peace to you, which were afar off, and 
 to them that were nigh. 
 
 18 For, through him, we both have access, by one Spirit, unto the 
 Father. 
 
 19 Now, therefore, ye are no more strangers and foreigners, but 
 fellow-citizens with the saints, and the household of God ; 
 
 20 And are built upon the foundation of the apostles and prophets, 
 Jesus Christ himself being the chief corner-stone. 
 
 21 In whom all the building, fitly framed together, groweth unto 
 an holy temple in the Lord : 
 
 22 In whom you, also, are builded together, for an habitation of 
 God, through the Spirit. 
 
 PARAPHRASE. 
 
 16 between them; And might reconcile them both to 
 God, being thus united into one body, in him, by 
 the cross, whereby he destroyed that enmity, or in- 
 compatibility, that was between them, by nailing to 
 his cross the law of ordinances, that kept them at a 
 
 17 distance: And, being come, preached the good ti- 
 dings of peace to you gentiles that were far off from 
 the kingdom of heaven, and to the jews, that were 
 
 18 near, and in the very precincts of it. For it is by 
 him, that we, both jews and gentiles, have access 
 
 19 to the Father, by one and the same Spirit. There- 
 fore ye, ephesians, though heretofore gentiles, now 
 believers in Christ, you are no more strangers and 
 foreigners, but without any more a-do fellow-citizens 
 of the saints, and domestics of God’s own family : 
 
 20 Built upon the foundation laid by the apostles and 
 prophets, whereof Jesus Christ is the corner-stone : 
 
 21 In whom all the building, fitly framed together, 
 
 22 groweth unto an holy temple in the Lord: In which 
 even the gentiles *, also are built up, together with 
 
 NOTES. 
 
 God, which he had now put into the hands of his Son, they were no longer the 
 people of God; and, therefore, all those of the jewish nation, who, after that, 
 would return to their allegiance, had need of reconciliation, to be re-admitted 
 into the kingdom of God, as part of his people, who were now received into 
 peace and covenant with him, upon other terms, and under other Jaws, than 
 being the posterity of Jacob, or observers of the law of Moses. 
 
 22 * The sense of which allegory I take to be this: it is plain, from the at- 
 
 9H 
 
466 EPHESIANS. CHAP. III. 
 
 PARAPHRASE. 
 
 the believing jews, for an habitation of God, through 
 the Spirit. 
 NOTE. 
 
 testation of the apostles, and prophets, that the gentiles, who believe in 
 Christ, are thereby made members of his kingdom, united together, under him, 
 their head, into such a well-framed body, wherein each person has his proper 
 place, rank, and function to which he is fitted, that God will accept and de- 
 light in them as his people, and live amongst them, asin a well-framed build- 
 ing, dedicated and set apart to him, whereof the gentiles make a part, and 
 without any difference put between you, are framed in equality, and promis- 
 cuously with the believing jews, by the Spirit of God, to be one people, 
 amongst whom he will dwell, and be their God, and they shall be his people. 
 
 SECE4 Me 
 CHAP. If. 1—21. 
 
 CONTENTS. 
 
 THIS section gives a great light to those foregoing, 
 and more clearly opens the design of this epistle: for 
 here St. Paul, in plain words, tells them it is for preach- 
 ing this doctrine, that was a mystery till now, being hid 
 from former ages, viz. that the gentiles should be co- 
 heirs, with the believing jews, and, making one body, 
 or people, with them, should be equally partakers of the 
 promises, under the Messiah, of which mystery he, by 
 particular favour and appointment, was ordained the 
 preacher. Whereupon he exhorts them not to be dis- 
 mayed, or flinch, in the least, from the belief, or pro- 
 fession of this truth, upon his being persecuted and_ in 
 bonds upon that account. For his suffering for it, who 
 was the preacher and propagator of it, was so far from 
 being a just discouragement to them, for standing firmly 
 in the belief of it, that it ought to be to them a glory, 
 and a.confirmation of this eminent truth of the gospel, 
 which he peculiarly taught: and thereupon he tells 
 them, he makes it his prayer to God, that they might 
 be strengthened herein, and be able to comprehend the 
 largeness of the love of God in Christ, not confined to 
 
CHAP. III. EPHESIANS. 467 
 
 the jewish nation and constitution, as the jews con- 
 ceited ; but far surpassing the thoughts of those who, 
 presuming themselves knowing, would confine it to such 
 only, who were members of the jewish church, and 
 observers of their ceremonies. 
 
 TEXT. 
 
 1 For this cause, I Paul, the prisoner of Jesus Christ, for you 
 gentiles : 
 
 2 If ye have heard of the dispensation of the grace of God, which 
 is given me to you-ward ; 
 
 3 How that, by revelation, he made known unto me the mystery, 
 (as I wrote afore in few words. 
 
 PARAPHRASE. 
 
 1 For my preaching of this *, J Paul am a prisoner, 
 upon account of the gospel of Jesus Christ, for the 
 sake and service of you gentilest: Which you can- 
 not doubt of, since{ ye have heard of the dispensa- 
 tion of the grace of God, which was given to me, 
 
 3 in reference to you gentiles: How that, by special 
 revelation, he made known unto me, in particular, 
 the mystery ||, (as I hinted to you above, viz. 
 
 NOTES. 
 
 1 * See Col. iv, 3, 2 Tim, ii. 9, 10, 
 
 + See Phil. i. 7, Col. i. 24. 
 
 2 t Ely, is sometimes an affirmative particle, and signifies in greek the 
 same that siquidem does in Latin, and so the sense requires it to be understood 
 here; for it could not be supposed but the ephesians, amongst whom St, Paul 
 had lived so long, must have heard, that he was, by express commission from 
 God, made apostle of the gentiles, and, by immediate revelation, instructed in 
 the doctrine he was to teach therm 5 whereof this, of their admittance into the 
 kingdom of God purely by faith in Christ, without circumcision, and other 
 legal observances, was one great and necessary point, whereof St. Paul was so 
 little shy, that we see the world rung of it, Acts xxi. 28. Andif his preach- 
 ingand writing were of a piece, as we need not doubt, this mystery of God’s 
 purpose to the gentiles, which was communicated to him ‘by revelation, and we 
 hear of so often in his epistles, was not concealed from them he preached to, 
 
 3 § Though St. Peter was, by a vision from God, sent to Cornelius, # gentile, 
 Acts x. yet wedo not find, that this purpose, of God’s calling the gentiles to be 
 his people, equally with the jews, without any regard to circumcision or the 
 mosaical rites, was revealed to him, or to any other of the apostles, asa dac- 
 trine, which they were to preach and publish to the world: neither, indeed, 
 was it needful, that should be any part of their commission, who were apos- 
 tles only of the circumcision, to mix that, in their message to the jews, which 
 should make them stop their ears and refuse to hearken to the other parts of the 
 gospel, which they were more concerned to know and be instructed in. 
 
 || See Col. i. 26, 
 
 2HA 
 
468 EPHESIANS. CHAP. III. 
 
 TEXT. 
 
 4 Whereby, when ye read, ye may understand my knowledge in the 
 mystery of Christ) 
 
 5 Which in other ages was not made known unto the sons of men, 
 as it is now revealed unto his holy apostles and prophets, bythe 
 Spirit ; 
 
 6 That the gentiles should be fellow-heirs, and of the same body, 
 and partakers of his promise, in Christ, by the gospel : 
 
 7 Whereof I was made a minister, according to the gift of the grace 
 of God, given unto me, by the effectual working of his power. 
 
 PARAPHRASE. 
 
 4, chap.i. 9. By the bare reading whereof ye may be 
 assured of my knowledge in this formerly concealed 
 5 and unknown part of the gospel of Christ * :) Which 
 in former ages was not made known to the sons of 
 men, as it is now revealed to his holy apostles and 
 6 prophets, by the Spirit, viz. That the gentiles should 
 be fellow heirs, be united into one body, and partake 
 of his promise { in Christ, jointly with the jewsi, in 
 % the time § of the gospel; Of which doctrine I, in 
 
 NOTES, 
 
 4 * One may be ready to ask, ‘‘ to what purpose is this, which this paren- 
 *€ thesis contains here, concerning himself?” And, indeed, without having an 
 eye on the design of this epistle, it is pretty hard to give an account of it; but, 
 that being carried in view, there is nothing plainer, nor more pertinent and 
 persuasive than this here ; for what can be of more force to make them stand 
 firm to the doctrine which he had taught them, of their being exempt from cir- 
 cumcision, and the observances of the law? ‘ If you have heard, and J assure 
 «* you in my epistle, that this mystery of the gospel was revealed ina particular 
 ‘© manner, to me from heaven: the very reading of this is enough to satisfy 
 ‘6 you, that I am well instructed in that truth, and that you may safely depend 
 «* upon what I have taught you, concerning this point, notwithstanding I am in 
 ‘€ prison for it, which is a thing you ought to glory in, since I suffer fora 
 *¢ truth, wherein you are so nearly concerned ;” see chap. vi. 19, 
 
 6 + The promise here intended, is the promise of the Spirit ; see Gal. iii. 14, 
 which was not given to any, but to the people and children of Gods and, there- 
 fore the gentiles received not the Spirit, till they became the people of God, 
 by faith in Christ, in the times of the gospel. 
 
 t Though the jews are not expressly named here; yet it is plain, from the 
 foregoing chapter, ver. 11, &c. that it is of the union of the gentiles with the 
 jews, and making with them one body of God’s people, equally sharing in all 
 the privileges and benefits of the gospel, that he is here speaking, the same 
 which he teaches, Gal. iii. 26—29. 
 
 § Aix 78 evaylerte signifies, here, ‘in the time of the gospel,” as Si dxpo- 
 6usfas signifies, in the ‘‘ time of uncircumcision,” Rom. iv. 11, see note on 
 Rom. vii. 5. The same thing being intended here, which, chap. i. 10, is thus 
 expressed: “ that in the dispensation of the fulness of time, i. e. in the time of 
 
CHAP, III. EPHESIANS. 469 
 
 TEXT. 
 8 Unto me, who am less than the least of all saints, is this grace 
 
 PARAPHRASE. 
 
 particular, was made the minister *, according to the 
 free and gracious gift of God, given unto me, by 
 the effectual working of his power, in his so wonder 
 8 ful converting the gentiles by my preaching +; Unto 
 
 NOTES. 
 
 “ the gospel, all things might be gathered together, or united, in Christ, or by 
 “< Christ.” 
 
 7 * Though he does not, in express words, deny others to be made ministers 
 of it, for it neither suited his modesty, nor the respect he had for the other apos- 
 tles, so to do; yet his expression here will be found strongly to imply it, es- 
 pecially if we read and consider well the two following verses ; for this was a 
 necessary instruction to one, who was sent to convert the gentiles, though those, 
 who were sent to their brethren the jews, were not appointed to promulgate it. 
 This one apostle of the gentiles, by the success of his preaching to the geatiles, 
 the attestation of miracles, and the gift of the Holy Ghost, joined to what Peter 
 had done, by special direction, in the case of Cornelius, would be enough, in 
 its due season, to convince the other apostles of this truth, as we may see it did, 
 Acts xy. and Gal. ii. 6—9. And of what consequence, and how much St. Paul 
 thought the preaching of this doctrine his peculiar business, we may see, by 
 what he says, chap. vi. 19, 20, where any one may see, by the different treat- 
 ment he received from the rest of the apostles, being in bonds upon that ac- 
 count, that his preaching herein differed from their's, and he was thereupon, as 
 he tells us himself, treated ‘‘ as an evil-doer,” 2 Tim, ii. 9. The history whereof 
 we haye, Acts xxi. 17, &c. as we have elsewhere observed. And it is upon the 
 account of his preaching this doctrine, and displaying to the world this con- 
 cealed truth, which he ca!ls every-where a hidden mystery, that he gives, to 
 what he had preached, the distinguishing title of, ‘*‘ my gospel,” Rom. xvi. 25, 
 which he is concerned, that God should establish them in, that being the chief 
 design of his epistle to the romans, as here to the ephesians. The insisting so 
 much on this, that it was the special favour and commissien of God to him, in 
 particular, to preach this doctrine, of God’s purpose of calling the gentiles to 
 the word, was not outof vanity, or boasting, but was here of great use to his 
 present purpose, as carrying a strong reason with it, why the ephesians should 
 rather believe him, to whom, as their apostle, it was made manifest, and com- 
 mitted to be preached, than the jews, from whom it had been concealed, and 
 was kept as a mystery, and was in itself aveEryxizsov, inscrutable by men, 
 though of the best natural parts and endowments. 
 
 + This seems to be the energy of the power of God, which he here speaks of, 
 as appears by what he says of St. Peter, and of himself, Gal. ii. 8,°O evepyjcas 
 Thévpy cis amoscAny tis wepilouiis, eaeynce xal zuoh cig Ta Eby, “ He that wrought 
 “ effectually in Peter to the apostleship of the circumcision, the same was 
 “ mighty, or wrought effectually in me,” as depyea is here translated, of which 
 his very great modesty could not hinder him from speaking thus, 1 Cor. xv. 9, 
 10, ‘‘ Lam the least of the apostles, that am not meet to be called an apostle, 
 “ because I persecuted the church of God: but, by the grace of God, lam what 
 *< Tam, and his grace, which was bestowed upon me, was not in vain, but I Ja- 
 ‘* boured more abundantly than they all; yet not I, but the grace of God that 
 
470 EPHESIANS, CHAP. IIT. 
 
 TEXT. 
 
 given, that I should preach, among the gentiles, the unsearchable 
 riches of Christ ; 
 
 9 And to make all men see, what is the fellowship of the mystery, 
 which, from the beginning of the world, hath been hid in God, 
 who created all things by Jesus Christ: 
 
 PARAPHRASE. 
 
 me, I say, who am less than the least of all saints, 
 is this favour given, that I should preach among the 
 9 gentiles the unsearchable riches of Christ *: And 
 make all ment} perceive, how this mystery comes 
 now to be communicated { to the world, which has 
 been concealed from all past ages, lying hid in 
 the secret purpose of God, who frames and ma- 
 nages this whole new creation, by Jesus Chrift §: 
 
 NOTES. 
 
 *« was with me:” a passage very suitable to what he says, in thisand the next 
 verse. F 
 
 8 * i.e. That abundant treasure of mercy, grace and favour, laid up in Jesus 
 Christ, not only to the jews, but to the whole heathen world, which was beyond 
 the reach of human sagacity to discover, and could be known, only by revela- 
 lion. 
 
 9 + * Allmen,” i.e. men of all sorts and nations, gentiles as well as jews. 
 
 t Tis 4 xowwia, “ what is the communication,” i.e. that they may have a 
 light from me, to see and look into the reason and ground of the discovery, or 
 communication of this mystery to them now by Jesus Christ, who is now exhi- 
 bited to the world, into whose hands God has put the management of this whole 
 dispensation, 
 
 5 To open our way toa right sense ‘of. these words, ra ra wala xIicovl tim 
 *Incé, it will be necessary, in the first place, to consider the terms of it, and how 
 they are used by St. Paul. 
 
 J, As to xlicwh, “created,” it is to be acknowledged, that it is the word 
 used, in sacred scripture, to express-creation, in the scriptural sense of crea- 
 tion, i.e. making out of nothing; yet that it is not always used im that sense, 
 by St. Paul, is visible from the 15th verse of the foregoing chapter, where our 
 translators have rightly rendered x7/cn, ‘‘ make,” and it would contain a ma- 
 nifest absurdity to render it there, create, in the theological sense of the word, 
 create. 
 
 2, It is to be observed, that St. Paul often chooses to speak of the work of 
 redemption by Christ as a creation. Whether it were, because this was the 
 chief end of the creation, or whether it were because there was no less seen of 
 the wisdom, power and goodness of God, in this, than in the first creation, and 
 the change of Jost and revolted man, from being dead in sins, to newness of life, 
 was as great, and by as gréata power as at first making out of nothing; or whe- 
 ther it was because the dvaxefadratwors, under Jesus Christ the head, mentioned 
 chap.i. 10, was a restitution of the creation to its primitive state and order, 
 which, Acts iii, 21, is called aroxclasdcews covlwyv, ** the restitution of all 
 “© things,” which was begun with the preaching of St. John the baptist, (who 
 was the Elias that restored all things, Matt, xvii. 11, i.e, opened the kingdom 
 of heaven to believers of all nations, Luke xvi, 16) and iscompleted in Christ’s 
 
CHAP. IIT, EPHESIANS. 471 
 
 TEXT. 
 
 10 To the intent that now unto the principalities and powers, in 
 heavenly places, might be known by the church, the manifold 
 wisdom of God; 
 
 11 According to the eternal purpose, which he purposed, in Christ 
 Jesus our Lord: : 
 
 PARAPHRASE. 
 
 10 To the intent that now, under the gospel, the ma- 
 nifold wisdom of God, in the ordering and manage- 
 ment of his heavenly kingdom, might be made 
 known to principalities and powers by the church *, 
 
 NOTES. 
 
 coming with his saints, in the glory of his father, at the lastday. But, whether 
 some, or all, of these conjectures, which I have mentioned, be the reason of it, 
 this is certain, that St. Paul speaks of the work of redemption, under the name 
 of creation. So 2 Cor. v. 17, ‘* If any one be in Christ, (xoém xfots,) he isa 
 *¢ new creature, or it isa new creation.” And Gal. vi. 15, ** In Christ Jesus, 
 “¢ neither circumcision availeth any thivg, nor uncircumcision, but xan xIfors, 
 ‘© the new creation.” 
 
 It is then to be considered, of which creation rx wosla xJfcals, ‘* who cre- 
 ** ated all things,” is here to be understood. The business St. Paul is upon, 
 in this place, is to show that God’s purpose, of taking in the gentiles to be his 
 people under the gospel, was a mystery, unknown in former ages, and now, 
 under the kingdom of the Messiah, committed to him, to be preached to the 
 world. 
 
 This is so manifestly the design of St. Paul here, that no-body can mistake 
 it. Now, if the creation of the material world, of this visible frame, of sun, 
 moon, and stars, and heavenly bodies that are over us, and of the earth we in- 
 habit, hath no immediate relation, as certainly it hath not, to this mystery, 
 this design of God’s, to call the gentiles into the kingdom of his Son, it is to 
 make St. Paul a very Jouse writer and weaker arguer, in the middle of a dis- 
 course, which he seems to lay much stress on, and to press earnestly on the 
 ephesians (for he urges it more than once) to bring in things not at all to his 
 purpose, and of no use to the business in hand. We cannot, therefore, avoid 
 taking the creation, and things created here, to be those of the new creation, 
 viz. those of which the kingdom of Christ, which was this pew creation, 
 was to be made up, and in that sense r& wdvlx xlfoovlk did Ino Xpisé, ** who 
 ** created all things hy Jesus Christ,” isa reason to show, why God kept his 
 purpose, of making the gentiles meet to be partakers of the inheritance of the 
 Saints, or, as he expresseth it, chap. ii. 10, that they ‘‘ should be his work- 
 «‘ manship, created in Christ Jesus unto good works,” concealed from former 
 ages, viz. because this new creation was in Christ Jesus, and so proper to be 
 preached and published, when he was come, which is strongly confirmed by 
 the words of the following verse, viz. ‘‘ that now, in its due time, by this new 
 ‘© piece of workmanship of his, viz. the church, might be made known the ma- 
 ** nifold wisdom of God.” This taking in the gentiles, into the kingdom of 
 his Son, and after that, the re-assuming again of the jews, who had been re- 
 jected, St. Paul looks on, as so great an instance, and display of the wisdom 
 of God, that it makes him cry out, Rom, xi. 33, ‘* O the depth of the riches, 
 *© both of the wisdom and knowledge of Gods how unsearchable are his judg- 
 ** ments, and his ways past finding out !” 
 
 10 * There be two things, in this verse, that to me make it hard to determine 
 
472 EPHESIANS. CHAP. III. 
 
 NOTE. 
 
 the precise sense of it; the first is, what is meant by ¢pyais and ékucfous, terms, 
 that sometimes, in sacred scripture, signify temporal magistrates, and so our 
 Saviour uses them, Luke xii. 11, and St. Paul, Tit. iii. 1. Sometimes for those, 
 who are vested with any power, whether men or angels, so 1 Cor. xv. 24. 
 Sometimes for evil angels; so they are understood, chap. vi. 12, Sometimes 
 they are understood of good angels, so Col.i.16. Now, to which of these to 
 determine the sense here, I confess myself not sufficiently enlightened. Indeed 
 éy toils érepaviac, in the things of his heavenly kingdom, would do something 
 towards it, were it undoubtedly certain, whether those words were, in con- 
 struction, to be joined to dpyais and iéecfas, or to copia; i.e. whether we are to 
 understand it of principalities and powers, in the kiugdom of heaven, or of the 
 wisdom of God, in the ordering of that kingdom; if the first of these, then it is 
 evident, they would signify the heavenly host, of good angels, employed in the 
 guard and promotion of the kingdom of Christ. But, the knowledge, spoken 
 of here, as communicated to these principalities and powers, being only in 
 consequence of St. Paul's preaching, it is not easy to conceive, that the reve- 
 lation and commission given to St. Paul, for the declaring the mystery, of God’s 
 , Purpose to take the gentiles into the church, was to the intent the angels, either 
 good or bad, should be instructed in this great and important truth, wherein 
 the wisdom of God so much showed itself, and that they should have no know- 
 ledge of it, before, nor otherwise. This is so great a difficulty, that it seems 
 strongly to persuade, that the principalities and powers here mentioned, are 
 of this world; but, against this, there lies this obvious objection, that the ma- 
 gistrates of the heathen world did not much concern themselves in what St. Paul 
 preached, nor, upon his declaring that the gentiles, under the Messiah, were to 
 be taken in, to be the people of God, did in effect gather from the church, thus 
 constituted, any arguments of the wisdom of God. If, therefore, I may ven- 
 ture my conjecture, for I dare not be positive, in a place that I confess myself 
 not fully to understand, [should take this to be the meaning of it. The high 
 priests, scribes, and pharisees, who are the rulers of the jewish nation, and 
 alone pretend to any authority in these matters, deny the converted heathens 
 to be the people of God, because they neglect the law and circumcision, and 
 those other rites, whereby God has appointed those, who are his people, to be 
 separated from the rest of the world, and made holy to himself, And so far 
 most of the eonverted jews agree with them, that they will not allow the con- 
 verted gentiles to be members and subjects of the kingdom of the Messiah, 
 without being circumcised, and submitting to the laws and ceremonies of the 
 jews, as the only religion and way of worship, wherein they can be allowed 
 to be God’s people, or be accepted by him. Now, says St. Paul, God, of his 
 special grace, has commissioned me to preach to the world, that his hidden 
 purpose, of taking the gentiles into the kingdom of his Son, that so, hy the 
 church, consisting of members, who are God’s people, without being circum- 
 cised, or observing the other mosaical rites, might, which the jews could 
 by no means conceive, now be made known and declared, to the Jeaders and 
 chief of that nation, the manifold wisdom of God, which is not, as the jews 
 imagine, tied up to their own way, but can bring about his purposes, by sundry 
 manners, and in ways, that they thought not of. This seems suitable to the 
 apostle’s meaning here; for though the jews were not hereby converted, yet, 
 when urged by the converted gentiles, it served to stop their mouths, and 
 thereby to confirm the gentiles, in the liberty of the gospel. And thus by the 
 church, to whom St. Paul says, Col. i. 24, and ii. 2, God would now have made 
 it manifest, by his preaching, is this mystery made known to principalities and 
 powers, i.e. the rulers and teachers of the jewish uation, the saints, who were 
 apprised of it, by St. Paul’s preaching, urging, and manifesting it to them. 
 And to this sense of this passage, these two words, vv, “* now,” and wodumolxsros, 
 ** manifold,” seem wholly accommodated, i.e. now, that the uncircumcised 
 gentiles believe in Christ, and are, by baptism, admitted into the church, the 
 
CHAP. III. EPHESIANS. 473 
 
 TEXT. 
 
 12 In whom we have boldness and access with confidence, by the 
 faith of him. 
 
 13 Wherefore, J desire that ye faint not at my tribulations for you, 
 which is your glory. 
 
 14 For this cause, 1 bow my knees unto the father of our Lord 
 Jesus Christ, 
 
 15 Of whom the whole family in heaven and earth is named. 
 
 PARAPHRASE. 
 
 11 According to that pre-disposition * of the ages, or 
 several dispensations, which he made in Christ Jesus 
 12 our Lord; By whom we have boldness and access 
 to God the father, with confidence, by faith} in 
 13 him. Wherefore my desire is, that ye be not dis- 
 mayed by my present affliction, which I suffer for 
 your sake, and is in truth a glory to you, that ought 
 to raise your hearts, and strengthen your resolu- 
 14 tions. Upon this account, I bend my knees, in 
 15 prayer to the father of our Lord Jesus Christt, From 
 
 NOTES. 
 
 wisdom of God is made known to the jews, not to be tied up to ene invariable 
 way and form, as they persuade themselves; but displays itself in sundry man- 
 ners, as he thinks fit. 
 
 11 * Whether by duives, “ ages,” here, the several dispensations, mankind 
 was under, from first to last, or whether the two great dispensations of the law 
 and the gospel (for that caves are used, in the sacred scripture, to denote these, 
 I think an attentive reader cannot doubt) be here meant, this seems visibly the 
 sense of the place, that all these dispensations, in the several ages of the church, 
 were all, by the pre-ordination of God’s purpose, regulated and constituted in 
 Christ Jesus our Lord; that is, with regard to Christ, who was designed and 
 appointed Lord and head over all; which seems to me to answer t2 wala xllcavl: 
 dsc Inc Xpssz, ** who created all things by Jesus Christ,” ver. 9. 
 
 12 + Mists aise, “ Faith of him,” the genitive case of the object, as well as 
 of the agent, is so frequent, in sacred scripture, that there needs nothing to be 
 said of it. 
 
 14 + ** The father of our Lord Jesus Christ,” set down, as it is in the be- 
 ginning of this verse, joined to the design of the apostle, in this place, makes me 
 think, that the sense of it is, so plainly, that which I have given of it, that I do 
 not see any difficulty can be made about it. In the foregoing chapter, ver. 19, 
 he tells the convert gentiles of Ephesus, that now they believe in Christ, they are 
 ** no longer strangers and foreigners, but fellow-citizens with the saints, and of 
 ** the household of God;” here he goes on, and tells them, they are of the family 
 and lineage of God, being jointly sith Jesus Christ, who is already in heaven, 
 the sons of God: what could be of greater force to continue them stedfast in 
 the doctrine he had preached to them, and which he makes it his whole business, 
 here, to confirm them in, viz, that they need not be circumcised and submit to 
 the law of Moses, they being already, by faith in Christ, the sons of God, and of 
 
474. EPHESIANS. OHAP, III. 
 
 TEXT. 
 
 16 That he'would grant you, according to the riches of his glory, to 
 be strengthened with might, by his spirit, in the inner man; 
 
 17 That Christ may dwell in your hearts by faith; that ye, being 
 rooted and grounded in love, ; ; 
 
 18 May be able to comprehend with all saints, what is the breadth, 
 and length, and depth, and height ; 
 
 19 And to know the love of Christ, which passeth knowledge, that 
 ye might be filled with all the fulness of God, 
 
 PARAPHRASE. 
 
 whom the whole family, or lineage, both in heaven 
 and earth have their denomination, viz. Jesus Christ, 
 that is already in heaven, and believers that are still 
 on earth, have all God for their father, are all the 
 16 sons of God. That he would grant you, according 
 te.the great glory he designed to you, gentiles, who 
 should receive the gospel under the Messiah *, to be 
 strengthened with might, by his spirit, in the in- 
 17 ward man+; That Christ may dwell in your hearts 
 by faith; that you, being settled and established in 
 the sense of the Jove of God to you, in Jesus Christ, 
 18 May be able, together with all christians, to com- 
 prehend the length, and breadth, and height, and 
 depth, of this mystery, of God’s purpose of calling 
 and taking in the gentiles, to be his people, in the 
 19 kingdom of his Son}: And to understand the ex- 
 ceeding § love of God, in bringing us to the know- 
 
 NOTES. 
 
 the same lineage and family with Christ himself, who was already, by that title, 
 possessed of his inheritance and glory ? 
 
 16 * See this sense of this passage as given, Col. i. 27, and not much dif- 
 ferent, chap.i, 17, &c. 
 
 + What “ the inward man” signifies, see Rom, vii. 22, 2 Cor. iv. 16. 
 
 18 ~ This mystery, being the subject St. Paul is here upon, and which he 
 endeavours to magnify to them, and establish in their minds, the height and 
 breadth, &c. which he mentions in these words, being not applied to any thing 
 else, cannot, in good sense, be understood of any thing else. 
 
 19 § Umep€dAAucay, *¢ exceeding,” seems to be here a comparative term, 
 joined to the love of God, in communicating the knowledge of Christ, and de- 
 claring it superiour to some other thing; if you desire to kuow what he him- 
 self tells you, on the same occasion, Phil. iii. 8, viz. to circumcision, and the 
 other ritual institutions of the law, which the jews lovked on, as the marks of 
 the highest degree of God’s love to them, whereby they were sanctified and se- 
 parated to him, from the rest of the world, and secured of his favour. To 
 which, if any one will add what St. Paul says, on the same subject, Col, ii. 2, 
 &c. (for his business is the very same in these three epistles) he will not want 
 light to guide him, in the sense of this place here. 
 
CHAP, IV. EPHESIANS. 475 
 
 TEXT. 
 
 20 Now unto him that is able to do exceeding abundantly, above 
 all that we ask or think, according to the power that worketh 
 in us. 
 
 21 Unto him be glory in the church by Christ Jesus throughout all 
 ages, world without end, Amen. 
 
 PARAPHRASE. 
 
 ledge of Christ: that you may be filled with that 
 knowledge, and all other gifts, with God’s plenty, or 
 to that degree of fulness, which is suitable to his 
 purpose of munificence and bounty towards you *. 
 
 20 Now to him that worketh in us, by a power f, 
 whereby he is able to do, exceedingly beyond all 
 
 21 that we can ask or think; Unto him be glory in the 
 church by Christ Jesus, throughout all ages, world 
 without end. Amen. 
 
 NOTES. 
 
 * Eig way 72 GAtpwpx te Oz5, “ to all the fulness of God;” the fulness of 
 God is such fulness, as God is wont to bestow, i.e. wherein there is nothing 
 Wanting to any one, but every one is filled to the utmost of his capacity. This 
 I take to be the meaning of sis +3 cAfpwux rz OS, and then wi wAypwza may 
 be understood to show, that it is not a fulness of one thing, and an emptiness of 
 another ; but it is a fulness of all those gifts, which any one shall need, and may 
 be useful to him, or the church. 
 
 20 + What power that is, see chap. i, 19, 20. 
 
 SECT. VI. 
 CHAP. iV. 1—Is. 
 
 CONTENTS. 
 
 St. Pauw having concluded the special part of his 
 epistle, with the foregoing chapter, he comes in this, as 
 his manner is, to practical exhortations. He begins 
 with unity, love, and concord, which he presses upon 
 them, upon a consideration that he makes use of, in 
 more of his epistles than one, i.e. their being all mem- 
 bers of one and the same body, whereof Christ is the 
 head, 
 
476 EPHESIANS. CHAP. IV. 
 
 TEXT. 
 
 1 I THEREFORE, the prisoner of the Lord, beseech you, that ye 
 walk worthy of the vocation, wherewith ye are called. 
 2 With all lowliness and meekness, with long-suffering, forbearing 
 one another in love; 
 3 Endeavouring to keep the unity of the spirit, in the bond of 
 eace. 
 4 There i is one body, ane one spirit, even as ye are called in one 
 hope of your calling 
 5 One Lord, one faith, one baptism. 
 6 One God and father of all, who is above all, and through all, 
 and in you all. 
 7 But unto every one of us is given grace, according to the mea- 
 sure of the gift of Christ. 
 8 Wherefore he saith, when he ascended up on high, he led cap- 
 tivity captive, and gave gifts unto men. 
 9 (Now that he ascended, what is it, but that he also descended 
 _ first, into the lower parts of the cane > 
 10 He that descended, is the same also, that ascended up, far above 
 all heavens, that he might fill all things.) 
 
 PARAPHRASE. 
 
 1 I THEREFORE, who am in bonds, upon account of 
 
 the gospel, beseech you to walk worthy of the call- 
 2 ing wherewith ye are called, With lowliness and 
 
 meekness, with long-suffering, bearing with one 
 3 another in love; Taking care to preserve the unity 
 4 of the spirit, in the bond of peace; Considering 
 yourselves as being one body, enlivened and acted 
 by one spirit, as also was your calling, in one 
 hope: There is one Lord, one faith, one baptism, 
 One God and father of you all, who is above all, in 
 the midst amongst you all, and in every one of you. 
 7 And to every one of us is made a free donation, 
 8 
 
 St 
 
 according to that proportion of gifts, which Christ 
 has allotted to every one. Wherefore the Psalmist 
 saith *, “ When he ascended up on high, he led 
 
 9 “ captivity captive, and gave gifts unto men.” (Now 
 that he ascended, what is it, but that he descended 
 
 10 first, into the lower parts of the earth? He, that 
 descended, is the same also, that ascended above all 
 
 NOTE. 
 3 * Psal. Ixviil 18. 
 
CHAP, IV. EPHESIANS. 477 
 
 TEXT. 
 
 11 And he gave some, apostles: and some, prophets: and some, 
 evangelists: and some, pastors and teachers ; 
 
 12 For the perfecting of the saints, for the work of the ministry, for 
 the edifying of the body of Christ: 
 
 13 Till we all come in the unity of the faith, and of the knowledge 
 of the Son of God, unto a perfect man, unto the measure of the 
 stature of the fulness of Christ : 
 
 14 That we henceforth be no more children, tossed to and fro, and 
 carried about by every wind of doctrine, by the sleight of men, 
 and cunning craftiness, whereby they lie in wait to deceive: 
 
 PARAPHRASE. 
 
 heavens, that there, receiving the fulness of power, 
 11 he might be able to fill all his members*.) And 
 therefore, he alone, framing the constitution of his 
 new government, by his own power, and according 
 to such a model, and such rules as he thought best, 
 making some apostles, others evangelists, and others 
 12 pastors and teachers; Putting thus together, in a fit 
 order and frame, the several members of his new 
 collected people, that each, in its proper place and 
 function, might contribute to the whole, and help to 
 13 build up the body of Christ: Till all cementing 
 together, in one faith, and knowledge of the Son of 
 God, to the full state of a grown man, according to 
 the measure of that stature, which is to make up the 
 14 fulness of Christ: That we should be no longer 
 
 NOTE. 
 
 9,10 * St. Paul’s argumentation, in these two verses, is skilfully adapted 
 t o the main design of his epistle. The convert gentiles were attacked by the 
 unconverted jews, who were declared enemies to the thoughts of a Messiah that 
 died: St. Paul, to enervate that objection of theirs, proves by the passage out 
 of the Psalms, ver. 8, that he must die and be beried. Besides the unbelieving 
 j ews, several of them, that were conyerted to the gospel, or at least professed 
 to beso, attacked the gentile converts, on auother side, persuading them, that 
 they could not be admitted to be the people of God into the kingdom of the 
 Messiah, nor receive any advantage by him, unless they were circumcised, and 
 put themselves wholly under the jewish constitution. He had said a great deal, 
 in the three first chapters, to free them from this perplexity, but yet takes oc- 
 casion here to offer them a new argument, by telling them, that Christ, the 
 same Jesus that died, and was laid in his grave, was exalted to the right hand 
 of God, above all the heavens, in the highest state of dignity and power, that 
 he himself, being filled with the fulness of God, believers, who were all his 
 members, might receive immediately from him, their head, a fulness of gifts 
 and graces, upon no other terms, but barely as they were his members. 
 
478 EPHESIANS. CHAP. Iv. 
 
 TEXT. 
 
 15 But speaking the truth in love, may grow up into him, in all 
 things, which is the head, even Christ : 
 
 16 From Whom the whole body, fitly joined together, and com- 
 pacted by that which every joint supplieth, according to the 
 effectual working, in the measure of every part, maketh increase 
 of the body unto the edifying of itself in Bens 
 
 PARAPHRASE. 
 
 children, tossed to and fro, and carried about with 
 every wind of doctrine, by men versed ‘in the sleights 
 of cheating, and their cunning artifices, laid in train 
 
 15 to deceive: But being steady in true and unfeigned 
 love, should grow up into a firm union, in all things, 
 
 16 with Christ, who is the head: From whom the 
 whole body, fitly framed together, and compacted 
 by that which every joint supplies, according to the 
 proper force and function of each particular part, 
 makes an increase of the whole body, building itself 
 up in love, or a mutual concern of the parts *. 
 
 NOTE. 
 
 16 * The sum of all that St. Paul says, in this figurative discourse, is, that 
 christians, all as members of one body, whereof Christ is the head, should, each 
 in his proper place, according to the gifts bestowed upon him, labour with con- 
 cern and good-will, for the good and increase of the whole, till it be grown up 
 to that fulness, which is to complete it, in Christ Jesus. This is, in short, the 
 sense of the exhortation, contained in this section, which carries a strong insi- 
 nuation with it, especially if we take in the rest of the admonitions, to the end 
 of the epistle, that the mosaical observances, were no part of the business, or 
 character, of a christian; but were wholly to be neglected and declined, by the 
 subjects of Christ’s kingdom, 
 
 SECT. VII. 
 CHAP. IV. 17—24. 
 
 CONTENTS. 
 
 IN this section, the apostle exhorts them wholly to 
 forsake their former conversation, which they had passed 
 their lives in, whilst they were gentiles, and to take up 
 
CHAP, IV. EPHESIANS. 479 
 
 that, which became them, and was proper to them, now 
 they were christians. Here we may see the heathen 
 and christian state and conversation described, and set 
 in opposition one to the other. 
 
 TEXT. 
 
 17 This I say, therefore, and testify in the Lord, that ye henceforth 
 walk, not as other gentiles walk, in the vanity of their mind, 
 
 18 Having the understanding darkened, being alienated from the 
 life of God, through the ignorance that is in them, because of 
 the blindness of their heart : 
 
 19 Who being past feeling, have given themselves over unto lasci- 
 viousness, to work all uncleanness with greediness. 
 
 20 But ye have not so learned Christ ; 
 
 PARAPHRASE. . 
 
 17 This I say, therefore, and testify to you, from the 
 Lord, that ye henceforth walk not as the uncon- 
 verted gentiles walk, in the vanity of their minds *. 
 
 18 Having their understandings darkened, being alie- 
 nated + from that rule and course of life, which they 
 own and observe, who are the professed subjects and 
 servants of the true God, through the ignorance that 
 is in them, because of the blindness of their hearts; 
 
 19 Who, being past feeling, have given themselves over 
 to lasciviousness, to the committing of all unclean- 
 ness, even beyond the bounds of natural desires t. 
 
 20 But you that have been instructed in the religion of 
 
 NOTES. 
 
 17 * This ‘‘ vanity of mind,” if we look into Rom. i, 21, &c. we shall 
 find to be the apostatising of the gentiles from the true God to idolatry; and, 
 in consequence of that, to all that profligate way of living, which followed 
 thereupon, and is there described by St. Paul, 
 
 18 + This *‘ alienation,” was from owning subjection to the true God, and 
 the observance of those laws, which be had given, to those of mankind, that 
 continued and professed to be his people; see chap. ii. 12. 
 
 19 + TWAsoveEfa, ** covetousness,” in the common acceptation of the word, is 
 the letting loose our desires to that which, by the law of justice, we have no 
 right to. But St. Paul, in some of his epistles, uses it for intemperate and ex- 
 orbitant desires of carnal pleasures, not confined within the bounds of nature. 
 He that will compare with this verse here chap. v. 3, Col. iii. 5, 1 Thess, iv. 6, 
 1 Cor. vy. 10, 11, and will consider the conrext, will find reason to take it here, 
 in the sense I have given of it, or else it will be very hard to understand these 
 texts of scripture. In the same sense the learned Dr, Hammond understands 
 BAcovetin, Rom. i. 29, which, though perhaps the greek idiom will scarce justify, 
 yet the apostle’s style will, who often uses greek terms in’the .full latitude of 
 the hebrew words, which they are usually put for in translating, though, in the 
 greek use of them, they have nothing atall of that signification, particularly 
 
 ® 
 
480 EPHESIANS. CHAP, IV. 
 
 TEXT. 
 
 21 Ifso be, that ye have heard him, and have been taught by him, 
 as the truth is in Jesus ; 
 
 22 That ye put off, concerning the former conversation, the old 
 man, which is corrupt, according to the deceitful lusts : 
 
 23 And be renewed in the spirit of your mind ; 
 
 24 And that ye put on the new man, which, after God, is created 
 in righteousness and true holiness. 
 
 PARAPHRASE, 
 
 21 Christ, have learned other things; If you have been 
 scholars of his school, and have been taught the 
 
 22 truth, as it is in the gospel of Jesus Christ: That 
 you change your former conversation, abandoning 
 those deceitful lusts, wherewith you were entirely 
 
 23 corrupted: And that, being renewed in the spirit of 
 
 24 the mind, You become new men*, framed and 
 fashioned according to the will of God, in righte- 
 ousness and true holiness. 
 
 NOTES. 
 
 the hebrew word yy, which signifies covetousness, the septnagint translate 
 pagpes, Ezek, xxxiii. 31, in which sense the apostle uses qAcoveEfa here, In 
 these, and the two preceding verses, we have a description of the state of the 
 gentiles without, and their wretched and sinful state, whilst unconverted to the 
 christian faith, and strangers from the kingdom of God ; to which may be added, 
 what is said of these sinners of the gentiles, chap. ii. 11—13, Col. i. 21, 
 1 Thess, iv. 5, Col. iii. 5—7, Rom, i. 30, 31. 
 
 24 * What the wadales avOpwros, ‘‘ the old man,” that is to be put off, is, 
 and the xavo¢ ev8pwros, ** the new man,” that is to be put on, is, may be seen, 
 in the opposite characters of good and bad men, in the following part of this, 
 and in several other of St. Paul's epistles. 
 
 SECT. VIII. 
 CHAP. IV. 25.—-V. 2. 
 
 CONTENTS. 
 
 After the general exhortation, in the close of the fore- 
 going section, to the ephesians, to renounce the old course 
 of life they led, when they were heathens, and to become 
 
CHAP, Iv. EPHESIANS. 481 
 
 perfectly new men, conformed to the holy rules of the 
 gospel, St. Paul descends to particulars, and here, in 
 this section, presses several particulars of those great 
 social virtues, justice and charity, &c. 
 
 TEXT. 
 
 25 Wherefore, putting away lying, speak every man truth with his 
 neighbour: for we are members one of another. 
 
 26 Be ye angry and sin not: let not the sun go down upon your 
 wrath : 
 
 27 Neither give place to the devil. 
 
 28 Let him that stole, steal no more: but rather let him labour, 
 working with his hands the thing which is good, that he may 
 have to give to him that needeth. 
 
 29 Let no corrupt communication proceed out of your mouth, but 
 that which is good, to the use of edifying ; that it may minister 
 grace unto the hearers. 
 
 30 And grieve not the Holy Spirit of God; whereby ye are sealed 
 unto the day of redemption. 
 
 PARAPHRASE. 
 
 25 Wherefore, putting away lying, let every man speak 
 truth to his neighbour ; for we are members one of 
 26 another. If you meet with provocations, that move 
 you to anger, take care that you indulge it not so 
 far, as to make it sinful: defer not its cure, till 
 sleep calm the mind, but endeavour to recover your- 
 self forthwith, and bring yourself into temper ; 
 27 Lest you give an opportunity to the devil, to pro- 
 28 duce some mischief, by your disorder. Let him that 
 hath stole, steal no more, but rather let him labour 
 in some honest calling that he may have even where- 
 29 withal to relieve others, that need it. Let not any 
 filthy language, or a misbecoming word, come out 
 of your mouths, but let your discourse be pertinent 
 on the occasion, and tending to edification, and such 
 as may have a becoming gracefulness in the ears of 
 30 the hearers. And grieve not the Holy Spirit of 
 God, whereby ye are sealed * to the day of tempta- 
 tion. Let all bitterness, and wrath, and anger, 
 
 NOTE. 
 
 30 * “Sealed,” i.e. haye God’s mark set upon you, that you are his ser 
 vants, a security to you, that you should be admitted into his kingdom, as such- 
 at the day of redemption, i.e. at the resurrection, when you shall be put in 
 
 21 
 
a EPHESIANS. CHAP, W) 
 
 TEXT. 
 
 31 Let all bitterness, and wrath, and-anger, and clamour, and evil- 
 speaking, be put away from you, with all malice. : 
 
 32 And be ye kind one to another, tender-hearted, forgiving one 
 another, even as God for Christ’s sake hath forgiven you. 
 
 V. 1 Be ye therefore followers of God, as dear children; 
 
 2 And walk in love; as Christ also hath loved us, and hath given 
 
 himself for us, an offering and a sacrifice to God, for a sweet- 
 smelling savour, 
 
 PARAPHRASE. 
 
 and clamour, and evil-speaking, be put away from 
 32 you, with all malice. And be ye kind one to an- 
 
 other, tender-hearted, forgiving one another, even as 
 V. 1 God, for Christ’s sake, hath forgiven you. There- 
 fore, as becomes children, that are beloved and che- 
 rished by God, propose him as an example to your- 
 selves, to’ be imitated; And let love conduct and 
 influence your whele conversation, as Christ also 
 hath loved us, and hath given himself for us, an 
 offering and an acceptable sacrifice * to God. 
 
 its) 
 
 NOTES. 
 
 the actual possession of a place in his kingdom, among those who are his, 
 whereof the Spirit is now an earnest: see note, chap, i. 14, 
 
 2 * « Of a sweet-smelling savour,” was, in scripture phrase, such a sacri- 
 fice as God accepted, and was pleased with; see Gen. viii. 21, 
 
 SECT. IX. 
 CHAP. V. 3—20. 
 
 CONTENTS. 
 
 THE next sort of sins he dehorts them from are those 
 of intemperance, especially those of uncleanness, which 
 were so familiar and so unrestrained among the hea- 
 thens. ’ 
 
CHAP. V. EPHESIANS. 483 
 
 TEXT. 
 
 3 But fornication, and all uncleanness, or covetousness, let it not 
 once be named amongst you, as becometh saints; 
 
 PARAPHRASE. 
 
 $ But fornication and all uncleanness, or exorbitant de- 
 sires in venereal matters *, let it not be once named 
 
 NOTE, 
 
 3 * The word in the greek is wAcoveE’x, which properly signifies covetous~ 
 ness, or an intemperate, ungoverned love of riches; but the chaste style of the 
 scripture makes use of it to express the letting loose of the desires to irregu- 
 lar, venereal pleasures, beyond what was fit and right. This one can hardly 
 avoid being conviliced of, if one considers how it stands joined with these sorts 
 of sins, in those many places, which, Dr. Hammond inentions, in his note, on 
 Rom. i. 29, and chap. iv. 19, of this epistle, and ver. 5, of this chap. 5, com- 
 pared with this here, they are enough to satisfy one, what wAcove&/a, ** cove- 
 ** tousness,” means here; but if that should fail, these words, ‘‘ let it not be 
 “ once named amongst you, as becometh saints,” which are subjoined to cove- 
 tousness, put it past doubt; for what indecency, or misbecomingness is it, 
 among christians, to name covetousness? wAcovef/a therefore must signify the 
 litle of sins, that are not fit to be named amongst christians, so that waco 
 axalapate i mreovec‘o. seem not here to be used definitively, for several sorts of 
 sins, but as two names of the same thing, explaining one another; and so this 
 _ verse will give us a true nection of the word qopye/ax, in the New Testament, the 
 
 want whereof, and taking it to mean fornication, in our english acceptation 
 of that word, as standing for one distinct species of uncleanness, in the natural 
 mixture of an unmarried couple, seems to me to have perplexed the meaning 
 of: several texts of scripture; whereas, taken in that large sense, in which 
 dxabapetn and mAcovegia seem here to expound it, the obscurity, which follows, 
 from the usual notion of fornication applied to it, will be removed. Some 
 men have been forward to conclude from the apostle’s letter to the convert 
 gentiles of Antioch, Acts xv. 28, wherein they find fornication joined with 
 two or three other actions, that simple fornication, as they call it, was net 
 much distant, if at all, from an indifferent action, whereby, Ithink, they very 
 much confounded the meaning of the text. The jews that were converted to 
 the gospel, could by no means admit, that those of the gentiles, who retained 
 any of their ancient idolatry, though they professed faith in Christ, could by 
 any means be received by them, into the communion of the gospel, as the peo- 
 ple of God, under the Messiah; and so far they were in the right, to make 
 sure of it, that they had fully renounced idolatry ; the generality insisted on 
 it, that they should be circumcised, and so, by submitting to the observances 
 of the law, give the same proof, that proselytes were wont to do, that they 
 were perfectly clear from all remains of idolatry. This the apostles thought 
 more than was necessary ; but eating of things sacrificed to idols, and blood,, 
 whether let out of the animal, or contained in it, being strangled ; and forni- 
 cation, in the large sense of the word, as it is put for all sorts of uncleanness ; 
 being the presumed marks of idolatry to the jews, they forbid the convert 
 gentiles, thereby to avoid the offence of the Jews, and prevent a separation be- 
 tween the professors of the gospel, upon this account. This, therefore, was 
 not given to the convert gentiles, by the apostles of circumcision, as a standing 
 rule of morality, required by the gospel; if that had been the design, it must 
 have contained a great many other particulars; what laws of morality they 
 
 212 
 
484 EPHESIANS. CHAP. V. 
 
 TEXT. 
 
 4 Neither filthiness, nor foolish talking, nor jesting, which are not 
 convenient: but rather giving of thanks. 
 
 5 For this ye know, that no whoremonger, nor unclean person, nor 
 covetous man, who is an idolater, have any inheritance in the 
 kingdom of Christ, and of God. 
 
 6 Let no man deceive you with vain words: for, because of these 
 things, cometh the wrath of God upon the children of disobedi- 
 ence. 
 
 PARAPHRASE. 
 
 4 amongst you, as becometh saints: Neither filthiness, 
 nor foolish talking, nor pleasantry of discourse of this 
 kind, which are none of them convenient, but rather 
 
 5 giving of thanks. For this you are thoroughly in- 
 structed in, and acquainted with, that no fornicator, 
 nor unclean person, nor lewd, lascivious libertine, in 
 such matters, who is in truth an idolater, shall have 
 
 6 any part in the kingdom of Christ, and of God. Let 
 no man deceive you with vain, empty talk*; these 
 things in themselves are highly offensive to God, and 
 are that which he will bring the heathen world (who 
 
 NOTES. 
 
 were under, as subjects of Jesus Christ, they doubted not but St. Paul, their 
 apostle, taught and inculcated to them: all that they instructed them in here, 
 was necessary for them to do, so as to beadmitted into one fellowship and com- 
 munion with the converts of the jewish nation, who would certainly avoid 
 them, if they found that they made no scruple of those things, but practised 
 any of them, That fornication, or all sorts of uncleanness, were the conse- 
 quence and concomitants of idolatry, we see, Rom. i. 29, and, it is known, 
 were favoured by the heathen worship: and therefore the practice of those 
 sins is every-where set down, as the characteristical, heathen, mark of the ido- 
 latrous gentiles, from which abominations the jews, both by their law, profes- 
 sion, and general practice, were strangers; and this was one of those things, 
 wherein chiefly God severed his people from the idolatrous nations, as may be 
 seen, Lev. xvili. 20, &c. And hence I think that wAsove&/a, used for licentious 
 intemperance in unlawful and unnatural lusts, is in the New Testament called 
 idolatry, and wAcovéxlec, an idolater; see 1 Cor. v. 1], Col. iii. 5, Eph.yv. 5, 
 as being a sure and undoubted mark of an heathen idolater, 
 
 6 * One would guess by this, that as there were jews who would persuade 
 them, that it was necessary for all christians to he circumcised, and observe 
 the law of Moses; so there were others, who retained so much of their ancient 
 heathenism, as to endeavonr to make them believe, that those venereal abomi- 
 nations and uncleannesses, were no other, than what the gentiles esteemed them, 
 barely indifferent actions, not offensive to God, or inconsistent with his worship, 
 but only a part of the peculiar and positive ceremonial law of the jews, whereby 
 they distinguished themselves from other people, and thought themselves holier 
 than the rest of the world, as they did, by their distinction of food, into clean 
 and unclean, these actions being, in themselves, as indifferent as those meats, 
 which the apostle confutes in the following words, y 
 
CHAP, V. EPHESIANS. 485 
 
 TEXT. 
 
 7 Be not ye, therefore, partakers with them. 
 & For ye were sometimes darkness, but now are ye light in the 
 Lord: walk as children of light. 
 9 (For the fruit of the Spirit is in all goodness, and righteousness, 
 and truth) 
 10 Proving what is acceptable unto the Lord. 
 11 And have no fellowship with the unfruitful works of darkness, 
 but rather reprove them. 
 12 For it is a shame even to speak of those things which are done 
 of them in secret. 
 
 PARAPHRASE. 
 
 will not come in, and submit to the law of Christ) 
 
 7 to judgment for*. Be ye not, therefore, partakers 
 8 withthem. For ye were heretofore, in your gentile 
 state, perfectly in the dark f, but now, by believing 
 
 in Christ, and receiving the gospel, light and 
 knowledge is given to you, walk as those who are 
 
 9 in a state of light (For the fruit of the Spirit is in 
 10 all goodness, righteousness, and truth §) Practising 
 that which, upon examination, you find acceptable 
 
 11 to the Lord. And do not partake in the fruitless 
 works of darkness ||; do not go on in the practice of 
 those shameful actions, as if they were indifferent, 
 
 12 but rather reprove them. For the things, that the 
 gentile idolaters €[ do in secret, are so filthy and 
 
 NOTES. 
 
 * « Children of disobedience,” here, and chap. ii. 2, and Col. ili. 6, are 
 plainly the gentiles, who refused to come in, and submit themselves to the gos- 
 pel, as will appear to any one, who will read these places and the context 
 with attention. 
 
 8 + St. Paul, to express the great darkness the gentiles were in, cails them 
 darkness itself. : 
 
 Which is thus expressed, Col. i. 12, 13, “‘ Giving thanks to the Father, 
 ‘¢ who hath made us meet to be partakers of the inheritance of the saints in 
 “© light, who hath delivered us from the power of darkness, and translated us 
 “ into the kingdom of his dear Son.” The kingdom of Satan, ever the gentile 
 world, was a kingdom of darkness: see Eph. vi. 12. And so we see Jesus is 
 pronounced by Simeon, ‘a light to lighten the gentiles,” see Luke ii. 32. 
 
 9 § This parenthesis serves to give us the literal sense of all, that is here re- 
 quired by the apostle, in this allegorical discourse of light. 
 
 11 |] These deeds of the unconverted heathen, who remained in the kingdom 
 of darkness, are thus expressed by St. Paul, Rom. vi. 21, “* What froit had you 
 “© then, in those things, whereof you are now ashamed, for the end of those 
 s¢ things is death ?” 
 
 12 ¢ That by “ them,’ here, are meant the unconverted gentiles, is so 
 
486: EPHESIANS. CHAP. V. 
 
 TEXT. 
 
 13 But all things, that are reproved, are made manifest by the 
 light: for whatsoever doth make manifest, is light. 
 
 14 Wherefore he saith, Awake thou that sleepest, and arise from 
 the dead, and Christ shall give thee light. 
 
 15 See, then, that ye walk circumspectly ; not as fools, but as wise; 
 
 16 Redeeming the time ; because the days are evil. 
 
 a 
 
 PARAPHRASE. 
 
 abominable, that it is a shame so much as to name 
 13 them. This you now see, which is an evidence of 
 your being enlightened ; for all things, that are dis- 
 covered to be amiss, are made manifest by the light*. 
 14 Wherefore he saith, Awake thou that sleepest, and 
 arise from the dead, and Christ shall give thee 
 light ; for wharncter shows them to be such, is 
 15 light. Since, then, you are in the light, make use 
 of your eyes to walk exactly in the right way, not 
 as fools, rambling at adventures, but as wise, in a 
 16 steady, right-chosen course, Securing yourselves t by 
 your prudent carriage, from the inconveniencies of 
 
 NOTES. 
 
 visible, that there needs nothing to be said to justify the interpretation of the 
 word, 
 
 13 * See John iii. 20. The apostle’s argument here, to keep the ephesian 
 converts from being misled by those, that would persuade them, that the gentile 
 impurities were indifferent actions, was to show them, that they were now 
 better enlightened; to which purpo:e, ver. 5, he tells them that they know, 
 that no such person hath any inheritance in the kingdom of Christ, or of God. 
 This he tells them, ver.8, &c. was light, which they had received from the 
 gospel, which, before their conversion, they knew nothing of, but were in 
 perfect darkness and ignorance of it, but now they were better instructed, and 
 saw the difference, which was a sign of light; and, therefore, they should fol- 
 low that light, which they had received from Christ, who had raised them from 
 among the gentiles, (who were so far dead, as to be wholly insensible of the 
 evil course and state they were in) and had given them light, and a prospect 
 into a future state, and the way to attain everlasting happiness. 
 
 16 + St. Paul here intimates, ver. 6, that the unconverted heathens, they 
 lived among, would be forward to tempt them to their former, lewd, dissolute 
 lives; but to keep them from any approaches that way, that they have light 
 now, by the gospel, to know that such actions are provoking to God, and will 
 find the effects of his wrath in the judgments of the world to come, All 
 those pollutions, so familiar among the gentiles, he exhorts them carefully to 
 avoid; but yet to take care, by their prudent carriage to the gentiles they lived 
 amongst, to give them no offence, that so they might escape the danger and 
 trouble, that might otherwise arise to them, from the intemperance and violence 
 of those heathen idolaters, whose shameful lives the christian practice could 
 not but reprove. This seems to be the meaning of ‘‘ redeeming the time” 
 here, which Col. iv. 5, the other place where it occurs, seems so manifestly to 
 confirm and give light to. If this be not the sense of * redeeming the time” 
 
CHAP. V, EPHESIANS. 487 
 
 TEXT. 
 
 17 Wherefore be ye not unwise, but understanding what the will of 
 the Lord is. 
 
 18 And be not drunk with wine, wherein is excess; but be filled 
 with the Spirit. 
 
 19 Speaking to yourselves in psalms, and hymns, and spiritual 
 songs, singing and making melody in your heart to the Lord, 
 
 20 Giving thanks always for all things, unto God and the Father, in 
 the name of our Lord Jesus Christ. 
 
 PARAPHRASE, 
 
 those difficult times, which threaten them with 
 17 danger. Wherefore, be ye not unwise, but under- 
 18 standing what the will of the Lord is. And be not 
 drunken with wine, wherein there is excess *; seek 
 not diversion in the noisy and intemperate jollity of 
 drinking ; but, when you are disposed to a chearful 
 entertainment of one another, let it be with the 
 gifts of the Holy Spirit, that you are filled with, 
 19 Singing hymns, and psalms, and spiritual songs 
 among yourselves ; this makes real and solid mirth 
 in the heart, and is melody well pleasing to God 
 20 himself; Giving thanks always, for all things, in 
 the name of our Lord Jesus Christ, to God and the. 
 Father. 
 
 NOTES. 
 
 here, I must own myself ignorant of the precise meaning of the phrase, in 
 this place. 
 
 18 * St. Paul dehorts them from wine, in a too free use of it, because 
 therein is excess; the greek word is dcwri/x, which may signify luxury or dis- 
 soluteness : i.e. that drinking is no friend to continency and chastity, but gives 
 up the reins to lustand uncleanness, the vice he had been warning them against : 
 or acwria, may signify the intemperance and disorder, opposite to that sober 
 and prudent demeanour, advised in redeeming the time. 
 
488 EPHESIANS. “CHAP. V. 
 
 SECT. X. 
 CHAP. V. 21.—VI. 9. 
 
 CONTENTS. 
 
 In this section he gives rules concerning the duties 
 arising from the several relations men stand in one to 
 another, in society; those which he particularly insists 
 on, are these three, husbands and wives, parents and 
 children, masters and servants. 
 
 ; 
 
 TEXT. 
 
 21 Submitting yourselves one to another, in the fear of God. 
 
 22 Wives, submit yourselves unto your own husbands, as unto the 
 Lord. 
 
 23 For the husband is the head of the wife, even as Christ is the 
 head of the church: and he is the Saviour of the body. 
 
 24 Therefore, as the church is subject unto Christ, so let the wives 
 be to their own husbands in every thing. 
 
 PARAPHRASE. 
 
 21 Submit * yourselves one to another, in the fear of 
 22 God. As for example, wives, submit yourselves to 
 your own husbands, or, as being members of the 
 23 church, you submit yourselves to the Lord. For 
 the husband is the head of the wife, as Christ him- 
 self is the head of the church, and it is he, the head, 
 that preserves that his body +; so stands it between 
 24 man and wife. Therefore, as the church is subject 
 to Christ, so let wives be to their husbands, in every 
 
 NOTES. 
 
 21 * This, though in grammatical construction it be joined to the foregoing 
 discourse, yet I think it ought to be looked on as introductory to what follows 
 in this section, and to be a general rule given to the ephesians, to submit to 
 those duties, which the several relations they stood in, to one another, required 
 of them. 
 
 23-+ It is from the head that the body receives its healthy and vigorous con- 
 stitution of health and life; this St. Paul pronounces here of Christ, as head 
 of the church, that by that parallel which he makes use of, to represent the 
 relation between husband and wife, he may both show the wife the reasonable- 
 ness of her subjection to her husband, and the duty incumbent on the husband 
 to cherish and preserve his wife, as we see he pursues it in the following 
 verses. 
 
CHAP. V. EPHESIANS. 489 
 
 TEXT. 
 
 25 Husbands, love your wives, even as Christ also loved the church, 
 and gave himself for it: 
 
 26 That he might sanctify and cleanse it, with the washing of water, 
 by the word, 
 
 27 That he might present it to himself a glorious church, not hay- 
 ing spot, or wrinkle, or any such thing; but that it should be 
 holy, and without blemish. 
 
 28 So ought men to love their wives, as their own bodies: he that 
 loveth his wife, loveth himself. 
 
 29 For no man ever yet hated his own flesh ; but nourisheth and 
 cherisheth it, even as the Lord the church: 
 
 30 For we are members of his body, of his flesh, and of his bones. 
 
 PARAPHRASE. 
 
 25 thing. And, you husbands, do you, on your side, 
 love your wives, even as Christ also loved the 
 26 church, and gave himself to death for it; That he 
 might sanctify and fit it to himself, purifying it by 
 the washing of baptism, joined with the preaching 
 27 and reception of the gospel*; That so he himself + 
 might present it to himself an honourable spouse, 
 without the least spot of uncleanness, or misbe- 
 coming feature, or any thing amiss; but that it 
 might be holy, and without all manner of blemish. 
 28 So ought men to love their wives, as their own 
 29 bodies; he that loveth his wife, loveth himself. For 
 no man ever hated his own flesh, but nourisheth 
 and cherisheth it, even as the Lord Christ doth the 
 30 church: For we are members of his body, of his 
 
 NOTES. 
 
 26 * ‘Ey éhuati, “ by the word.” The purifying of men is ascribed so 
 much, throughout the whole New Testament, to the word, i.e. the preaching 
 of the gospel, and baptism, that there needs little to be said to prove it; see 
 John xv. 3, and xviii. 17, 1 Pet. i. 22, Tit. iii. 5, Heb. x. 22, Col. ii, 12, 13, 
 and as it is at large explained in the former part of the sixth chapter to the 
 romans, ( 
 
 27 + © He himself,” so the alexandrine copy reads it adds, and not atrhy, 
 more suitable to the apostle’s meaning here, who, to recommend to husbands 
 love and tenderness to their wives, in imitation of Christ’s affection to the 
 church, shows, that whereas other brides take care to spruce themselves, and 
 set off their persons, with all manner of neatness and cleanness, to recommend 
 themselves to their bridegrooms; Christ himself, at the expence of his own pain 
 and blood, purified and prepared himself his spouse, the church, that he might 
 present it to himself, without spot, or wrinkle. , 
 
490. EPHESIANS, ‘CHAP, Vo 
 
 TEXT. 
 
 31 For this cause shall a man leave his father and mother, and shall 
 be joined unto his wife, and they two shall be one flesh. __ 
 
 32 This is a great mystery : but I speak concerning Christ and the 
 church. 
 
 33. Nevertheless, let every one of you, in particular, so love his 
 wife, even as himself; and the wife see that she reverence her 
 husband. 
 
 PARAPHRASE. 
 
 31 flesh, and of his bones. For this cause shall a man 
 leave his father and his mother, and shall be joined 
 unto his wife, and they two shall be one flesh *. 
 
 32 These words contain a very mystical sense in them}, 
 
 33 I mean in reference to Christ andthe church. But 
 laying that aside, their literal sense lays hold on 
 you, and therefore do you husbands, every one of 
 you in particular, so love his wife, as his own self, 
 
 ‘NOTES. 
 
 30 and 31 * These two verses may seem to stand here disorderly, so as to 
 disturb the connexion, and make the inference disjointed, and very loose, and 
 inconsistent to any one, who more minds the order and grammatical econstruc- 
 tion of St, Paul’s words, written down, than the thoughts that possessed his 
 mind, when he was writing. It is plain the apostle had here two things in 
 view; the one was, to press men to love their wives, by the example of 
 Christ’s love to his church; aud the force of that argument lay in this, that a 
 man and his wife were one flesh, as Christ and his church were one: but this 
 latter, being a truth of the greater consequence of the two, he was as intent 
 on settling that upon their minds, though it were but an incident, as the other, 
 which was the argument he was upon; and therefore, having said, ver, 29, 
 that “ every one nourisheth and cherisheth his own flesh,-as Christ doth the 
 «* church,” it was natural to subjoin the reason there, viz. hecause “ we are 
 ‘€ members of his body, of his flesh, and of his bones:” a proposition he took 
 as mucii care to have believed, as that it was the duty of husbands to love their 
 wives; which doctrine, of Christ and the church being one, when he had so 
 strongly asserted, in the words of Adam concerning Eve, Gen, ii. 23, which 
 he, in his concise way of expressing himself, understands both of the wife 
 and of the church, he goes on with the words in Gen. ii. 24, which makes their 
 being one flesh the reason why a man was more sirictly to be united to his 
 wife, than to his parents, or any other relation. 
 
 32 + It is plain, by ver. 33, here, and the application therein of these words, 
 Gen, ii, 23, to Christ and the church, that the apostles understood several pas- 
 sages in the Old Testament, in reference to Christ and the gospel, which evan- 
 gelical, or spiritual, sense was not understood, until, by the assistance of the 
 Spirit of God, the apostles so explained and revealed it. This is that, which 
 St. Paul, as we see he does here, calls mystery. He that has a mind to have a 
 true notion of this matter, Jet him carefully read 1 Cor, ii. where St. Paul very 
 particularly explains this matter. 
 
CHAP, VI. EPHESIANS. 49 
 
 = 
 
 TEXT. 
 
 VI. 1 Children, obey your parents in the Lord: for this is right, . 
 
 2 Honour thy father and mother, (which is the first commandment 
 
 with promise) 
 
 3 That it may be well with thee, and thou mayest live long on the 
 earth. 
 
 4 And ye, fathers, provoke not your children to wrath: but bring 
 them up in the nurture and admonition of the Lord. 
 
 5 Servants, be obedient to them that are your masters, according to 
 the flesh, with fear and trembling, in singleness of your heart, as 
 unto Christ : 
 
 6 Not with eye-service, as men-pleasers; but as the servants of 
 Christ, doing the will of God from the heart ; 
 
 7 With good-will doing service, as to the Lord, and not to men: 
 
 8 Knowing that whatsoever good thing any man doth, the same 
 shall he receive of the Lord, whether he be bond or free. 
 
 PARAPHRASE. 
 
 VI. 1 and let the wife reverence her husband. Chil- 
 dren, obey your parents, performing it as required 
 thereunto by our Lord Jesus Christ; for this is right 
 and conformable to that command, Honour thy fa- 
 ther and mother, (which is the first command with 
 3 promise) That it may be well with thee, and thou 
 4 mayest be long-lived upon the earth. And on the 
 other side, ye fathers, do not, by the austerity of 
 your carriage, despise and discontent your children, 
 but bring them up, under such a method of discipline, 
 and give them such instruction, as is suitable to the 
 gospel. Ye that are bondmen, be obedient to those 
 who are your masters, according to the constitution 
 of human affairs, with great respect and subjection, 
 and with that sincerity of heart which should be 
 6 used to Christ himself: Not with service only ‘in 
 
 those outward actions, that come under their ob- 
 
 servation; aiming at no more but the pleasing of 
 
 men; but, as the servants of Christ, doing what 
 7 God requires of you, from your very hearts; In this 
 
 with good-will paying your duty to the Lord, and 
 8 not unto men: Knowing that whatsoever good thing 
 
 any one doth to another, he shall be considered and 
 
 rewarded for it by God, whether he be bond or free. 
 
 cis) 
 
 Or 
 
492 EPHESIANS. CHAP. VI. 
 
 TEXT. 
 
 9 And ye masters, do the same things unto them, forbearing threat- 
 ning: knowing that your Master also is in heaven, neither is 
 there respect of persons with him. 
 
 PARAPHRASE. 
 
 9 And ye masters, have the like regard and readiness 
 to do good to your bond-slaves, forbearing the rough- 
 ness even of unnecessary menaces, knowing that even 
 you yourselves have a Master in heaven above, who 
 will call you, as well as them, to an impartial ac- 
 count for your carriage one to another, for he is no 
 respecter of persons. 
 
 SECT. XI. 
 CHAP. VI. 10—20. 
 
 CONTENTS. 
 
 HE concludes this epistle, with a general exhortation 
 to them, to stand firm against the temptations of the 
 devil, in the exercise of christian virtues and graces, 
 which he proposes to them, as so many pieces of chris- 
 tian armour fit to arm them cap-a-pee, and preserve 
 
 them in the conflict. 
 TEXT. 
 
 10 Finally, my brethren, be strong in the Lord, and in the power 
 of his might, 
 
 11 Put on the whole armour of God, that ye may be able to stand 
 against the wiles of the devil. 
 
 12 For we wrestle not against flesh and blood, but against princi- 
 
 PARAPHRASE. 
 
 10 Finally, my brethren, go on resolutely in the pro- 
 fession of the gospel, in reliance upon that power, 
 and in the exercise of that strength, which is 
 
 11 ready for your support, in Jesus Christ; Putting 
 on the whole armour of God, that ye may be 
 
 12 able to resist all the attacks of the devil: For 
 our conflict is not barely with men, but with prin- 
 
CHAP. VI. EPHESIANS. 493 
 
 TEXT. 
 
  palities, against powers, against the rulers of the darkness of this 
 world, against spiritual wickedness in high places. 
 
 13 Wherefore, take unto you the whole armour of God, that ye 
 may be able to withstand in the evil day, and having done all, 
 to stand. 
 
 14 Stand therefore, having your loins girt about with truth, and 
 having on the breast-plate of righteousness ; 
 
 15 And your feet shod with the preparation of the gospel of 
 
 eace ; 
 
 16 Above all, taking the shield of faith, wherewith ye shall be able 
 to quench all the fiery darts of the wicked. 
 
 17 And take the helmet of salvation, and the sword of the spirit, 
 which is the word of God: 
 
 18 Praying always with all prayer and supplication in the spirit, and 
 
 PARAPHRASE. 
 
 cipalities, and with powers *, with the rulers of the 
 darkness, that is in men, in the present constitution 
 of the world, and the spiritual managers of the op- 
 13 position to the kingdom of God. Wherefore, take 
 unto yourselves the whole armour of God, that you 
 may be able to make resistance in the evil day, 
 when you shall be attacked, and, having acquitted 
 yourselves in every thing as you ought, to stand 
 14 and keep your ground: Stand fast, therefore, having 
 ~ . your loins girt with truth ; and having on the breast- 
 15 plate of righteousness; And your feet shod with a 
 readiness to walk in the way of the gospel of peace, 
 16 which you have well studied and considered. Above 
 all taking the shield of faith, wherein you may re- 
 ceive, and so render ineffectual all the fiery darts of 
 17 the wicked one, i.e. the devil. Take also the hopes 
 of salvation for an helmet; and the sword of the 
 18 spirit, which is the word of Godt: Praying, at all 
 seasons, with all prayer and supplication in the 
 
 NOTES. * 
 
 12 * * Principalities and powers” are put here, it is visible, for those re- 
 volted angels, which stood in opposition to the kingdom of God. 
 
 17 + In this foregoing allegory, St. Paul providing armour for his christian 
 soldier, to arm him at all points, there is no need curiously to explain, wherein 
 ‘the peculiar correspondence between those virtues and those pieces of armour 
 consisted, it being plain enough, what the apostle means, and wherewith he 
 would have believers be armed for their warfare. 
 
494 EPHESIANS. CHAP. VI 
 
 TEXT. 
 
 watching thereunto, with all perseverance, and supplication, for 
 all saints : 
 19 And for me, that utterance may be given unto me, that I may 
 open my mouth boldly, to make known the mystery of the 
 ospel : 
 20 fear which I am an ambassador in bonds: that therein I may 
 speak boldly, as I ought to speak. 
 
 PARAPHRASE. 
 
 spirit, attending and watching hereunto, with all 
 
 ‘perseverance, and supplication, for all the saints; 
 
 19 And for me, in particular, that I may, with freedom 
 and plainness of speech, preach the word, to the 
 manifesting and laying open that part of the gospel, 
 that concerns the calling of the gentiles, which has 
 hitherto, as a mystery, lain concealed, and not been 
 
 20 at all understood. But I, as an ambassador, am 
 sent to make known to the world, and am now in 
 prison, upon that very account: but let your prayers 
 be, that, in the discharge of this my commission, I 
 may speak plainly and boldly, as an ambassador from 
 God ought to speak. 
 
 SECT. XII. 
 CHAP. VI. 21—24. 
 
 EPILOGUS. 
 
 TEXT. 
 
 21 But that ye also may know my affairs, and how I do, Tychicus, 
 a beloved brother and faithful minister in the Lord, shall make 
 known to you all things. 
 
 PARAPHRASE. 
 
 21 Tychicus, a beloved brother, and faithful minister 
 of the Lord, in the work of the gospel, shall acquaint 
 
CHAP. VI. EPHESIANS. 495 
 
 TEXT. 
 
 22 Whom I have sent unto you for the same purpose, that ye might 
 know our affairs, and that he might comfort your hearts. 
 
 23 Peace be to the brethren, and love, with faith, from God the 
 Father, and the Lord Jesus Christ. 
 
 24 Grace be with all them that love our Lord Jesus Christ in sin- 
 cerity. Amen. 
 
 PARAPHRASE. 
 
 you how matters stand with me, and how I do, and 
 give you a particular account how all things stand 
 92 here. I have sent him, on purpose, to you, that 
 you might know the state of our affairs, and that he 
 23 might comfort your hearts. Peace be to the bre- 
 thren, and love, with faith, from God the Father, 
 24 and the Lord Jesus Christ. Grace be with all those 
 that love our Lord Jesus Christ with sincerity *. 
 
 NOTE. 
 
 24 * “Ey ddSopetm, ** in sincerity,” so our translation; the greek word sig- 
 nifies, ‘in incorruption.” St. Paul closes all his epistles, with this benedic- 
 tion, “ grace be with you;” but this here is so peculiar a way of expressing 
 himself, that it may give us some reason to inquire what thoughts suggested it. 
 It has been remarked, more than once, that the main business of this epistle is 
 that, which fills his mind, and guides his pen, in his whole discourse. In this 
 to the ephesians he sets forth the gospel, as a dispensation so much, in every 
 thing, superiour to the law; that it was to debase, corrupt, and destroy the 
 gospel, to join circumcision and the observance of the law, as necessary to it. 
 Having writ this epistle to this end, he here in the close, having the same 
 thought still upon bis mind, pronounces favour on all those that love the Lord 
 Jesus Christ in incorruption, i. e. without the mixing, or joining any with him, 
 in the work of our salvation, that may render the gospel useless and ineffectual. 
 For thus he says, Gal. y. 2, ‘‘ If ye be circumcised, Christ shall profit you no- 
 ‘* thing.” This I submit to the consideration of the judicious reader. 
 
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INDEX. 
 
 N. B. Where an asterisk, 5c. are added to the Numbers, they refer 
 to Notes at the Bottom of the Pages. 
 
 nS 
 
 ABIDE in the same calling, how 
 this phrase is to be understood, 
 pai2e) f. 
 
 Abolished, how the law of Moses 
 was abolished by Christ, 462, *. 
 Accursed, to whom the apostle ul- 
 timately applies this, (Gal. i.) 
 32, 
 
 Adam, all men became mortal by 
 his sin, 323, *. 
 Adoption, belonged only to the 
 jews before Christ’s coming, 
 440, t. 
 
 Avo, how used in the New Testa- 
 ment, 
 Anointed, what it signifies, (2 Cor. 
 i.) 212, *. 
 
 B. 
 BAPTISM, how it obliges to ho- 
 
 liness, 333, *. 
 Baptised into one’s name, what it 
 means, 84, T. 
 Benevolence, what it signifies, (1 
 Cor. vil.) Zs; *. 
 Boasting, how taken from the jews 
 by the gospel, 306, §. 
 Bodies, why St. Paulrequires them 
 to be presented to God, 398, *. 
 
 453, *: 473, * 
 
 Bondage, what it signifies, (2 Cor. 
 Xi. 257, |l- 
 Born after the flesh, and spirit, 
 beautiful expressions, 64, §. 
 out of due time, the apostle 
 Paul’s saying so of himself, ex- 
 plained, 185, *. 
 Brother, why Paul called Timothy 
 so, 206, *. 
 By his own power, how to be un- 
 derstood, 120y 4: 
 By, sometimes signifies, inthe time 
 
 of, 468, § 
 
 C. 
 
 CALLINGupon Christ,themean- 
 ing of that expression, 384, t. 
 Clear in this matter, whatit signi- 
 fies, 238, f. 
 Covenant of grace and works, how 
 they differ, 452).*, 
 Covetousness, used for exorbitant 
 lust, 479, t. 
 Created all things by Jesus Christ, 
 what that phrase means,470, §. 
 
 D. 
 
 DEAD in trespasses and sins, 
 meaning of that phrase, 455, {. 
 
 9K 
 
INDEX. 
 
 Deeds of the law, what are meant 
 by them, B08, *. 
 Discerning, what it imports, (1 
 Cor. xi.) 160, t. 
 
 E. 
 
 EAT and drink unworthily, (1 
 Cor. xi. ) what. it signifies, 158,*. 
 Election, what it signifies, (Rom. 
 xi.) 339, +t. 
 Ends of the world, what that ex- 
 pression means, 144, f. 
 Endured with long-sufferance, 
 what that expression implies, 
 378, *. 
 Enemies, how the unbelievingjews 
 are so called, 394, +. 
 Epistles of Paul, causes of their 
 obscurity, Iv. &e. 
 expositors often put their 
 own sense on them, XI. 
 ——— the author’s way of study- 
 ing, and method of interpreting 
 them, XII. 
 Esau have I hated, to be taken in 
 a national sense, 374, tf. 
 Establishmentof the gentile chris- 
 -tians, how taken care of by St. 
 
 Paul, 279, t. 
 Every soul, the meaning of it, 
 (Rom. xiii.) 405, * 
 
 Examine, (1 Cor. xi.) how to be 
 understood, 159, t- 
 Expedient, (1 Cor. vi.) what it re- 
 lates to, 18, §. 
 
 F. 
 FAITH, what it imports, (1 Cor. 
 16 
 
 xi. by) se 
 —— what Paul meant pees 
 ing oftheephesians’ faith, 447,*, 
 Faithful in Christ Jesus, what phic 
 description signifies, 436, }. 
 Flesh, what to be in the flesh 
 
 means, 360, 7- 
 Fleshly tables of the heart, the 
 apostle’sallusion in that phrase, 
 218, te 
 
 From faith to faith, that phrase 
 means wholly of faith, 283, ||. 
 
 Fulfilled in us, in what sense to 
 be understood, 358, }. 
 
 G, 
 
 GATHER together in one all 
 things, what is to be understood 
 by this expression, 442, +. 
 
 Gentiles, several epithets given 
 them by St. Paul, Sly, t. 
 
 how, being converted, they 
 
 gloried in God, 320, f. 
 
 St. Paul speaks of them in 
 the style of we and us, 437, T. 
 
 Glory of God, (Rom. iii. 23.) 
 what meant by, 304, +. 
 
 Glory, or boast, how St. Paul did 
 Th 259, t. 
 
 —— how the gentile converts did 
 it, 316, t : 320, t. 
 
 -—— how God is the father of it, 
 
 449, +. 
 
 God, in what sense it is said God 
 is one, (Gal. iii.) Sl, t. 
 
 Gods many and Lords many, in 
 what sense to be understood, 
 
 133, ¢. 
 
 Grace how it is said much more to 
 abound, (Rom. v.) 317, t. 
 
 -—— what it is to be under grace, 
 
 337, t- 
 
 —— the glory of it appeared pe- 
 
 culiarly in the first converts, 
 444, t: 456, *. 
 
 ie 
 
 HABITATION of God, how the 
 church is so called, 465, *. 
 
 Have pleasure in, (Rom. i.) what 
 it imports, 288, ft. 
 
 Heavenly places, (Ephes. i.) how 
 to be understood, 440; 450, T. 
 
 Heir of the world, in what sense 
 Abraham was so, 312, *. 
 
 Him, (1 Cor. xvi-) refers to - 
 spiritual man, 
 
 Hoped first in Christ, who a 
 were, 444, t 
 
INDEX. 
 
 IT and J. 
 
 JACOB have I loved, &c. to be 
 taken in a national sense, 374, ¢ 
 Jews, whence they had great au- 
 thority among the gentiles, 273 
 = remained zealous for the law 
 of Moses after they believed, 274 
 —— the only distinction between 
 them and the gentiles under the 
 
 > 289, * 
 Tnexcusable, upon what account 
 the jews were so, ibid. 
 Inheritance of God, the gentiles on 
 their believing becameso, 443, *. 
 Inns, not used in eastern countries 
 as among us, 422, T. 
 Israel, in a spiritual sense, includes 
 the believing gentiles, 372, **. 
 Israelites, in respect of what their 
 -minds were blinded, 221, f. 
 Justification, how ascribed to our 
 Saviour’s resurrection, 383, t. 
 
 of life, (Rom. 5.) 
 
 what it means, 313, *. 
 K. 
 
 KNOWLEDGE, (Rom. i.) signi- 
 
 -fies acknowledgment, 287, {- 
 Il. 
 
 LAW, by St. Paul usually called 
 flesh, 46, *. 
 —— what is meant by being with- 
 out a law, 292, +. 
 =— taken for the whole Old Tes- 
 tament, 802, *. 
 =——— what deeds of the law sig- 
 ify, 308, *. 
 =— used in scripture for a com- 
 mand with a penalty annexed, 
 324, t. 
 
 —— how the phrase the law en- 
 tered (Rom. v.) is to be under« 
 stood, 342; f. 
 —— — in what respect sincere chris- 
 tians are not under it, 337, t. 
 —«— how its dominion over 4 man 
 is to be understocd, 342, f- 
 
 Law, in what sense believers are 
 dead to it, 344, t. 
 —— how it is weak through the 
 flesh, 357, ¢. 
 —— of the jews, how said to be 
 weak and beggarly, 5, >. 
 of sin and death, what is 
 meant by it, 356, f- 
 Lord is that spirit, the meaning of 
 this expression, 233,,*. 
 Lye, the apostle plainly uses it for 
 sin in general, 301, *. 
 
 M. 
 MALICE, (1 Cor. xiv.) used in an 
 
 extensive sense, 179, *. 
 Man, the two principles in him, 
 flesh and spirit, described, 66-7. 
 Manifestation of the sons of God, 
 the meaning of that —— 
 365; §. 
 
 Many, put for all mankind, 325, +. 
 Men, carnal and spiritual, distin- 
 guished, 99, +; f. 
 Messiah, how the jews expected 
 deliverance from him, 383, *. 
 Ministration of righteousness, why 
 the gospel is so called, 220, +- 
 Mortal and incorruptible, ( 1 Cor. 
 xv.) how to be understood, 
 195, *. 
 
 Mystery, the meaning of, 426, *. 
 
 N. 
 
 NEWNESS of spirit, what meant 
 by it, 346, f. 
 Not named or known, what it sig- 
 nifies, 118, f. 
 
 O. 
 
 OFFENCE, how the law entered, 
 that the offence might abound, 
 330, *. 
 
 Offended, (Roms xiv.) what it 
 means, 414; +. 
 One God, (Rom. iii. 30.) how to 
 be understood, 307, t. 
 
 2xK2 
 
INDEX. 
 
 One God, (Gal. iii.) the meaning 
 of the expression, but God is 
 
 one, 307, §. 
 Open face, (2 Cor. xiv-) what it 
 means, 223, 4. 
 
 P: 
 
 PASSING sins over, how God is 
 
 said to do this, 305, §. 
 Paul, his epistle to the galatians 
 
 explained, 25. 
 the general design of this 
 epistle shown, ai. 
 how said to be an apostle not 
 of men, nor by men, ibid. 
 how hewas said not to please 
 men, 34, §. 
 wentinto Arabiaimmediately 
 after his conversion, 34, ||. 
 his first epistle to the corin- 
 
 thians explained, 79, &e. 
 —— his second epistle to the co- 
 
 rinthians explained, 205, &c. 
 his epistle to the romans ex- 
 plained, and its general scope, 
 
 273, &e. 
 
 —— his wisdom in treating the 
 unbelieving jews, 280, &c. 
 what he means by my gos- 
 
 pel, 203, *. 
 his epistle to the ephesians 
 explained, 431, &e. 
 
 ——- taught the expiration of the 
 law more than the other apos- 
 tles, 433, &e. 
 
 —— is wont to join himself with 
 the believing gentiles in speak- 
 ing to them, 437, +. 
 
 Perfect, (1 Cor. ii.) how to be un- 
 derstood, 89, *. 
 
 Pheebe, why she is called a suc- 
 courer of many, 422,+. 
 
 Power, what the phrase brought 
 under power, (1 Cor. vi.) refers 
 to, Ton. 
 
 Pray with the understanding, what 
 it means, 178, *. 
 
 Praying and prophesying, how to 
 be understood, 151, (3). 
 
 Present evil world, (Gal. i.) what 
 is meant by it, 29,'*. 
 
 Princes of this world, how to be 
 understood, 92, *. 
 Principalities, powers, &c. signify 
 persons vested with authority, 
 Aap es: 
 
 _ Prophesying, (1 Cor. xi.) the no- 
 
 tion of it, 152, (5). 
 Proportion of faith, what it signi- 
 fies, 372,4*. 
 Put on Christ,the meaning of that 
 expression, 56;'*. 
 
 Q. 
 QUICKEN your mortal bodies, - 
 this phrase largely explained, 
 361, t. 
 
 Quickened, how far christians are 
 so, 455, §. 
 
 R. 
 
 REDEMPTION, how expounded: 
 by the author, 304, t. 
 Reprobate mind, what it signifies, 
 287, §. 
 
 Resurrection of the dead, (1 Cor. 
 xv.) how to be understood, 
 189, t- 
 
 Revellings, what they were, 69, +. 
 Right hand of fellowship, what it 
 signifies, 40, ft. 
 Righteousness often taken for li- 
 berality, Z 246, t- 
 of the law, this phrase 
 
 largely explained, 295, §.. 
 of God, what is meant 
 by it, 283, §. 
 Rose up to play, (1 Cor. x.) what 
 it refers to, 143, }. 
 Running, what it means and al- 
 ludes to, 36, t- 
 
 S. 
 
 SANCTIFIED in Christ Jesus, 
 what it means, Liss: 
 Saved,.(Rom. xi.) what it means, 
 393, +- 
 
 —— (Ephes. ii.) the import of it, 
 . . giles 
 
INDEX. 
 
 Seribe, (1 Cor. i.) what, and why 
 mentioned by the apostle, 86, *. 
 Sealed, (2 Cor. i.) what it signi- 
 fies 219, +. 
 Seater times, what St. Paul means 
 by that phrase, 426, 
 Seemed to be somewhat, (Gal. ii) 
 how tobe understood, —38, ||. 
 Set forth last, (1 Cor. iv.) what it 
 alludes to, 107, *: 
 Simplicity that is in Christ, ex- 
 plained, 253, F- 
 Sin not imputed, (Rom. v.) what 
 it imports, 324, *. 
 —- what it is to serve sin, 354, f- 
 —- how it has no dominion over 
 christians, S31, *- 
 —- what meant by its being ex- 
 
 ceeding sinful, 350, +- 
 —- how it is condemned in the 
 flesh, 358, *. 
 
 Sinners, (Gal. ii. 17) means unjus- 
 tified sinners, 4S, *. 
 So let him eat, how to be under- 
 
 stood, 160, *. 
 Sovereignty of God’s justice, in 
 casting off the jews, 376, §. 
 
 Speaking unknown tongues, why 
 the apostlesinsisted onit, in writ- 
 ing to the corinthians, 181, *. 
 
 Spirit, the gospel usually called so 
 by St. Paul, 64, § 
 
 Such an one, who St. Paul means 
 by it, 215, {. 
 
 Supper, how eating one’s own sup- 
 per (1 Cor. xi.) is to be under- 
 stood, 157, * 
 
 = 
 
 TESTIMONY of God, (1 Cor. ii. i) 
 what it signifies, 89, *. 
 
 Theatre, how St. Paul alludes to it? 
 inthe words set forth last,107, *- 
 Things that are not, the import of 
 that expression, 87, *. 
 that pertain to God, what 
 this phrase signifies, 419, *. 
 = is short, what it may refer 
 128, +. 
 Truth of the gospel, (Gal. ii.) 
 what it signifies, 42,*. 
 
 V and U. 
 
 VESSEL to honour, meaning of 
 it, 377, * 
 Virgin, (1 Cor. vii. 37) seems to 
 
 signify a single state, 130, *. 
 Unbelief, in what sense charged 
 on jews and gentiles, 395, +. 
 Uncloathed, and cloathed upon, 
 (2 Cor. v. 4.) what they mean, 
 
 229, * 
 
 W. 
 WAGES of sin, (Rom. vi.) what 
 meant by, 340, *. 
 
 Walk not after the flesh but after 
 the spirit, what it means, 356, 
 T> §. 
 Weakness, the meaning of through 
 weakness, (2 Cor. xiii.) 268, *. 
 Wisdom of God in a mystery, (1 
 Cor. ii.) how to be understood, 
 93, *. 
 Witnesses, what St. Paul means 24 
 two or three witnesses, 267, * 
 Women, of their behaviour i 
 christian assemblies, 150, *. 
 Workmanship of God, created, 
 what it means, 459, *. 
 Works, how excluded by the gos- 
 pel, 388, +. 
 
 THE END. 
 
 C. Baldwin, Printer, 
 New Bridge-street, London. 
 
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