God's counsels and A. M.cir.4062. A. D. cir. 58. cir. CCIX. 2. ROMANS. b purposes are unsearchable. C 35 Or, a who hath first given to 36 For of him, and through him, A.M.cir.4062. Aa. Olymp; him, and it shall be recompensed and to him, are all things: to whom A.U.C.cir.S1. unto him again? a Job 35. 7. & 41. 11.-1 Cor. 8. 6. Col. 1. 16. Gal. 1. 5. 1 Tim. 1. 17. 2 Tim. 4. 18. Heb. 13. 21. 1 Pet. 5. 11. 2 Pet. 3. 18. Jude 25. be glory for ever. Amen. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A.U.C.cir.811. we his operations: it is our place, who are the objects of his infinite mercy and kindness, to adore in silence, and to obey with alacrity and delight. Verse 35. Or, who hath first given to him] Who can pretend to have any demands upon God? To whom is he indebted? Have either Jews or Gentiles any right to his blessings? May not he bestow his favours as he pleases, and to whom he pleases? Does he do any injustice to the Jews in choosing the Gentiles? And was it because he was under obligation to the Gentiles, that he has chosen them in the place of the Jews? Let him who has any claim on God, prefer it; and he shall be compensated. But how can the CREATOR be indebted to the creature? How can the CAUSE be dependent on the effect? How can the AUTHOR of Providence, and the FATHER of every good and perfect gift, be under obligation to them for whom he provides, and who are wholly dependent on his bounty? Verse 36. For of him, &c.] This is so far from being the case, for aurov, or him, as the original designer and author; and d¡ aurov, BY him, as the prime and efficient cause; and 815 avrov, To him, as the ultimate end for the manifestation of his eternal glory and goodness, are all things in universal Nature, through the whole compass of time and eternity. The emperor Marcus Antoninus, (èts έautov, lib. iv.) has a saying very much like this of St. Paul, which it is very probable he borrowed from this Epistle to the Romans. Speaking of Nature, whom he addresses as God, he says 'quois, εκ σου παντα, εν σοι παντα, εις σε παντα ; O, Nature ! of thee are all things; IN thee are all things; ro thee are all things. Several of the Gentile philosophers had expressions of the same import, as may be seen in Wetstein's quotations. To whom be glory] And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, for ever; throughout all the generations of men. Amen, so be it; let this be established for ever! I. The apostle considers the designs of God inscrutable; and his mode of governing the world incomprehensible. His designs, schemes, and ends, are all infinite; and, consequently, unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But, though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our reason, yet they never contradict reason; nor are they ever opposite to those ideas which God has implanted in man, of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his justice, than we can for the dispensations of his mercy. We can every where see 10,000 reasons why he should display his justice; but scarcely can we find one reason why he should display his mercy. And yet, these displays of mercy, for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice; for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the gift of God's love: who can account for the love that gave him to redeem a fallen world! The Jews have fallen under the displeasure of Divine justice; why they should be objects of this displeasure is at once seen, in their ingratitude, disobedience, unbelief and rebellion. But a most especial Providence has watched over them, and preserved them in all their dispersions for 1700 years. Who can account for this? Again, these very persons have a most positive promise of a future deliverance, both great and glorious. Why should this be? The Gentile world was long left without a Divine revelation, while the Jews enjoyed one: Who can account for this? The Jews are now cast out of favour, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favour. In all these things his judgments are unsearchable ; and his ways past finding out. II. Once more let it be remarked, that, although God is every where promising, and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet, in no case does he remove those privileges, nor exclude from this glory but where the reasons are most obvious to the meanest capacity. III. This Epistle has been thought, by some, to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls, before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a decree can be no more found in this book, than such a disposition in the mind of Him who is the perfection, as he is the model, of wisdom, goodness, justice, mercy and truth. May God save the Reader from profaning his name, by supposi tions, at once so monstrous and absurd! We should give ourselves to CHAP. XII. God, as a living sacrifice. CHAPTER XII. Such displays of God's mercy as Jews and Gentiles have received, should induce them to consecrate themselves to Him; and not be conformed to the world, 1, 2. Christians are exhorted to think meanly of themselves, 3. And each to behave himself properly in the office which he has received from God, 4-8. Various important moral duties recommended, 9—18. We must not avenge ourselves, but overcome evil with good, 19-21. A.M. cir. 4062. A. D. cir. 58. I bre An. Olymp. cir. CCIX. 2. you, therefore, d a living sacrifice, holy, a BESEECH acceptbrethren, by the mercies of able unto God, which is your reason A.U.C.cir.811. God, that ye present your bodies able service. a 2 Cor. 10. 1.- 1 Pet. 2. 5. NOTES ON CHAP. XII. The apostle having now finished the doctrinal part of this Epistle, proceeds to the practical: and here it may be necessary to take a view of his arguments in the preceding chapters. The election, calling, and justification of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honours of his children. (1.) That they have a clear and substantial title to all these he has proved in chap. i. ii. and iii. (2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant, he proves chap. iv. (3.) That it gives us a title to privileges and blessings as great as any the Jews could glory in, by virtue of that covenant, chap. v. 1-12. (4.) He goes still higher, and shews that our being interested in the gift and grace of God in Christ Jesus, is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adam's transgression, chap. v. 12-21. (5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel Constitution, in relation to its obligations to holiness; and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, chap. vi. vii. viii. (6.) As the pretences of the Jews, that "God was bound, by express promise, to continue them as his only people for ever; and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of faith alone:" he demonstrates, that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shews the true cause and reason of their rejection; and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom, in his various dispensations, chap. ix. x. xi. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing; he now proceeds, after his usual manner, in his Epistles • Ps. 50. 13, 14. ch. 6. 13, 16, 19. 1 Cor. 6. 13, 20. A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A.U.C.cir.811. Hebr. 10. 20. and the apostolic method of preaching, to inculcate various Christian duties; and to exhort to that temper of mind, and conduct of life, which are suitable to the profession of the gospel, and the enjoyment of its privileges. Dr. Taylor. Verse 1. I beseech you, therefore, brethren] This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse; the Gentiles, in the second. By the mercies of God] Δια των οικτίρμων του Θεού" by the tender mercies, or compassions of God, such as a tender father shews to his refractory children; to whom, on their humiliation, he is easily persuaded to forgive their offences. The word Oxiquos comes from oixтos, compassion; and that from sixw, to yield; because he that has compassionate feelings, is easily prevailed on to do a kindness, or remit an injury. To present your bodies] A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was; no part being devoted to any other use. A living sacrifice] In opposition to those dead sacrifices which they were in the habit of offering, while in their Jewish state: and that they should have the lusts of the flesh mortified, that they might live to God. Holy] Without spot or blemish; referring still to the sacrifice required by the law. Acceptable unto God] Evapesov, the sacrifice being perfect in its kind; and the intention of the offerer being such, that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and shew that there must be a complete surrender of the person; the body, the whole man, mind and flesh, to be given to God: and that he is to consider himself no more his own, but the entire sal change, both outward and inward. SENECA, Epist. vi. property of his Maker. Your reasonable service.] Nothing can be more consistent with reason, than that the work of God should glorify its author. We are not our own; we are the property of the Lord, by the right of creation and redemption: and it would be as unreasonable as it would be wicked, not to live to his glory, in strict obedience to his will. The reasonable service, λoyinny λatçelay, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were di ahoywy, of irrational creatures; i. e. the lambs, rams, kids, bulls, goats, &c. which were offered under the law. The Christian service of worship is λoyx, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman, who lives the life of a sinner against God: for, in sinning against his Maker, he wrongs his own soul, loves death, and rewards evil unto himself. shews us the force of this word, when used in a moral sense. Sentio, says he, non EMENDARI me tantùm, sed TRANSFIGURARI; "I perceive myself not to be amended merely, but to be transformed:" i. e. entirely renewed. By the renewing of your mind] Let the inward change produce the outward. Where the spirit, the temper and disposition of the mind, Eph. iv. 23. is not renewed; an outward change is but of little worth, and but of short standing. That ye may prove] Εις το δοκιμαζειν, that ye may have practical proof and experimental knowledge of the will of God; of his purpose and determination, which is good in itself; infinitely so. Acceptable, evapesov, well pleusing to, and well received by every mind that is renewed and transformed. And perfect] TEXELOV, finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled: for this is its grand design in reference to every human being. These words are supposed by Schoettgen to refer entirely to the Jewish law. The Christians were to renounce this world, the Jewish state of things; to be transformed, by having their minds enlightened in the pure and simple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good, in opposition to the statutes which were not good, Ezek. xx. 25. acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, Psal. xl. 6—8. and perfect, in opposition to that system which was imperfect, and which made nothing perfect; and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject. Verse 2. And be not conformed to this world] By this world, alwи TOUTW, may be understood that present state of things both among the Jews and Gentiles: the customs and fashions of the people who then lived; the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed nin oby ólam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that noto is, THIS present state of things, is as much opposed to the spirit of genuine Christianity, as the world that then was. Pride, luxury, vanity, extravagance in dress, and riotous liv-grace given, St. Paul most certainly means his apostolical ofing, prevail now, as they did then; and are as unworthy of a Christian's pursuit, as they are injurious to his soul, and hateful in the sight of God. Be ye transformed] Meraμoppovols, be ye metamorphosed, transfigured, appear as new persons, and with new habits; as God has given you a new form of worship, so that ye serve in the newness of the Spirit, and not in the oldness of the letter. The word implies a radical, thorough, and univer Verse 3. Through the grace given unto me] By the fice, by which he had the authority, not only to preach the gospel; but also to rule the church of Christ. This is the meaning of the word, xapis, in Eph. iii. 8. Unto me who am less than the least of all saints, is this grace given ; is conceded this office or employment, immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ. Not to think-more highly] MY UTEρppover, not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him. But to think soberly] Aλλa OpovεLY IS TO σwppоVELY: the Reader will perceive here a sort of paronomasia, or play upon words; povew, from pry, the mind, signifies to think, mind, relish, to be of opinion, &c. and oppover, from acos, sound; and pyy, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more, or greater than God has made him; and let him know that whatever he is, or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift. Measure of faith.] METCOY 15 sws It is very likely, as Dr. Moore has conjectured, that the #1515, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the church of God. See ver. 6. Verse 4. For as we have many members] As the human body consists of many parts, each having its respective office, and all contributing to the perfection and support of the whole; each being indispensably necessary in the place which it occupies, and each equally useful, though performing a different function. с fulfil the task assigned to him. A. D. cir. 58. 6 Having then gifts, differing ac- A. M. cir. 4062. cording to the grace that is given e An. Olymp. cir. CCIX. 2. A.U.C.cir. 811. to us, whether prophecy, let us Acts 11. 27. 1 Cor. 12. e 1 Cor. 12. 4. 1 Pet. 4. 10, 11. d ver. 3- and usefulness, has endowed us with different gifts and qualifications; let each apply himself to the diligent improvement of his particular office and talent; and modestly keep within the bounds of it, not exalting himself, or despising others. Whether prophecy] That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see 1 Cor. xi. 4, 5. and especially 1 Cor. xiv. 3. He that prophesieth, speaketh unto men to edification, and exhortation, and to comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter, from which the above quotations are made. See also Luke i. 76. vii. 28. Acts xv. 32. 1 Cor. xiv. 29. I think the apostle uses the term in the same sense here-Let every man who has the gift of preaching and interpreting the Scriptures, do it in proportion to the grace and light he has received from God; and, in no case, arrogate to himself knowledge which he has not received; let him not esteem himself more highly on account of this gift, or affect to be wise above what is written; or indulge himself in fanciful interpretations of the word of God. Dr. Taylor observes, that the measure of faith, ver. 3. and the proportion of faith, ver. 6. seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others. For, it is plain, that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were bestowed upon them; and every one might be forward to magnify his own, to the disparagement of others. Therefore, the apostle advises them to keep, each within his proper sphere; to know and observe the just measures and proportion of the gift intrusted to him, not to gratify his pride, but to edify the church. Verse 5. So we, being many] We who are members of the church of Christ, which is considered the body of which he is the head, have various offices assigned to us, according to the measure of grace, faith, and religious knowledge which we possess: and, although each has a different office, and qualifications suitable to that office, yet all belong to the same body; and each has as much need of the help of another as that other has of his therefore, let there be neither pride on the one hand, nor envy on the other. The same metaphor, in nearly the same words, is used in Synopsis Sohar, pag. 13. "As man is divided into various members and joints, united among themselves, and raised by gradations The Αναλογια της πίσεως, which we here translate the above each other, and collectively compose one body; so all proportion of faith, and which some render the analogy of created things are members orderly disposed; and altogether faith, has been understood to mean, the general and conconstitute one body. In like manner, the law, distributed into sistent plan or scheme of doctrines delivered in the Scriptures; various articulations,constitutes but one body." See Schoettgen. where every thing bears its due relation and proportion to Verse 6. Having then gifts, differing, &c.] As the another. Thus the death of Christ is commensurate, in its goodness of God, with this view of our mutual subserviency || merits, to the evils produced by the fall of Adam. The doc trine of justification by faith, bears the strictest analogy, or proportion, to the grace of Christ, and the helpless, guilty, condemned state of man. Whereas, the doctrine of justification by WORKS, is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the || miserable, helpless state of man. This may be a good general view of the subject; but when we come to enquire what those mean by the analogy of faith, who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed: and, though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know, that you are to understand these scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony," says Dr. Camp-| bell, ❝is the common cry; only every one, the better to secure the decision on the side he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony but what his favourite doctor will admit. Thus they run on in a shuffling circular sort of argument; which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this: || 'you are to try our doctrine by the Scriptures only: but then you are to be very careful that you explain the Scrip- || ture solely by our doctrine.' A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence, so as to give it the appearance of supporting the sentence pronounced before hand." See Dr. Campbell's Dissertations on the Gospels, Diss. iv. sect. 14. vol. i. pag. 146. 8vo edit. where several other sensible remarks may be found. Verse 7. Or ministry] Alanova simply means the office of a deacon; and what this office was, see in the note on Acts vi. 4. where the subject is largely discussed. Or he that teacheth] The teacher, Aidaσxaños, was a person whose office it was to instruct others, whether by catechising, or simply explaining the grand truths of Christianity. Verse 8. Or he that exhorteth] 'O mapanaλwv, The person who admonished, and reprehended the unruly or disorderly; and who supported the weak and comforted the penitents, and those who were under heaviness through manifold temptations. He that giveth] He who distributeth the alms of the church, with simplicity; being influenced by no partiality ; || but dividing to each according to the necessity of his case. He that ruleth] O poïsaμeves, he that presides over a particular business: but as the verb poïsapai, also signifies to defend, or patronize, it is probably used here to signify receiving and providing for strangers; and especially the persecuted, who were obliged to leave their own homes, and were destitute, afflicted and tormented. It might also imply the persons whose business it was to receive and entertain the apostolical teachers who travelled from place to place, establishing and confirming the churches. In this sense the word mosTaTis is applied to Phabe, chap. xvi. 2. She hath been a suCCOURER of many, and of myself also. The apostle directs that this office should be executed with diligence; that such destitute persons should have their necessities as promptly and as amply supplied as possible. He that sheweth mercy] Let the person who is called to perform any act of compassion, or mercy to the wretched, do it, not grudgingly, nor of necessity, but from a spirit of pure benevolence and sympathy. The poor are often both wicked and worthless; and, if those who are called to minister to them as stewards, overseers, &c. do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, &c. And on this account it is that so many of those who have been called to minister to the poor in parishes, work-houses, and religious societies, when they come to relinquish their employment, find that many of their moral feelings have been considerably blunted; and perhaps the only reward they get for their services, is the character of being hard-hearted. If, whatever is done in this way, be not done unto the Lord, it can never be done with cheerfulness. Verse 9. Let love be without dissimulation] Hayaty avuπonpitos Have no hypocritical love; let not your love wear a mask make no empty professions. Love God and your neighbour; and, by obedience to the one, and acts of benevolence to the other, shew that your love is sincere. Abhor that which is evil] Αποζυγούντες το πονηρον. Hate sin as you would hate that hell to which it leads. Eruyew, signifies to hate, or detest with horror; the preposition año, greatly strengthens the meaning. ruž, Stya, |