Annotations on the New Testament
[Paraphrase] 22. But God rescued me, and accordingly I go on to do this, preaching nothing in effect, but what is perfectly agreeable to the writings of Moses and the Prophets,
23. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people and to the Gentiles.]
[Paraphrase] 23. That Christ should be put to death, and that by his rising again from death, both the Jews and Gentiles should be brought to believe on him.
24. And as he thus spake for himself, Festus said with a loud voice, Paul, [thou art beside thyself: much learning doth make thee mad.]
[Paraphrase] 24. thou talkest distractedly; sure thy learning, and high opinion of it, hath put thee out of thy wits.
25. But he said, I am not mad, most noble Festus, but [speak forth the words of truth and soberness.]
[Paraphrase] 25. what I say is perfectly true, and hath nothing of excess or transportation in it.
26. For the King knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.]
[Paraphrase] 26. Agrippa, I am confident, knows it to be so, and therefore I fear not his censure, (see Joh. 7. a.) for these things, the life, death, and resurrection of Christ, were things of very public cognizance, and cannot be unknown to him that was a Jew born.
27. King Agrippa, Believest thou the Prophets? I know that thou believest.]
[Paraphrase] 27. What sayest thou, Agrippa? are not the Jewish Prophecies fulfilled in Christ? Thou canst not but discern and acknowledge it.
28. Then Agrippa said unto Paul [ Almost thou persuadest me to be a Christian.]
[Paraphrase] 28. Thou dost in some degree persuade me that the Christian faith is the true.
29. And Paul said, [I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.]
[Paraphrase] 29. I heartily wish and pray for thine own sake, that not only in a low, but in an eminent degree, both thou and all that are here present were as far Christians as I am; only I would not wish them imprisoned as I am.
30. And when he had thus spoken, [the King rose up, and the Governor and Bernice,] and they that sat with them.
[Paraphrase] 30. King Agrippa and Festus and Bernice rose up from the place of judicature, c. 25. 29.
31. And when they were gone aside, they talked between themselves, saying, [This man hath done [note a] nothing worthy of death or of bonds.]
[Paraphrase] 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally, or by imprisonment, (the Emperors having not yet, in the beginning of Nero, made any edict against Christianity.)
32. Then said Agrippa unto Festus, This man might have been set at liberty if he had not appealed unto Caesar.
Annotations on Chap. XXVI.
[ a] V. 31. Nothing worthy of death or —] The truth of this speech of King Agrippa and his company, that Paul had done nothing worthy of death or bands, depends on the consideration of the time wherein it was spoken. For the Roman Magistrates judging by the Roman Laws, that which was not against any Law of the Emperors, was not cognoscible, or punishable (especially by death or imprisonment, deprivation of life or liberty) by them. Thus when Paul is accused by the Jews, and brought before the Proconsul of Achaia, Gallio, c. 18. he tells them plainly, that he will not be a Judge of such matters, which the Roman Law, then in Claudius 's reign, had said nothing of. For though c. 18. 2. an Edict had been by Claudius, toward the end of his reign, set out against the Jews, to banish them out of Italy, &c. and by that, the Christian Jews, as Jews, not as Christians, fell under that inderdict, and so did Priscilla and Aquila there, (and John the Apostle, banished into Patmus, in Claudiu's reign, saith Epiphanius, haer. 〈 in non-Latin alphabet 〉 .) yet as to the difference betwixt Jews and Christians, there refer'd to by Gallio, (in proportion to the accusation brought against him by the Jews, 〈 in non-Latin alphabet 〉 of a word, as whether Jesus were the Messias, or no, 〈 in non-Latin alphabet 〉 of names, as whether the name Christian, or disciple, &c. were unlawful, as those discriminated them from incredulous Jews, 〈 in non-Latin alphabet 〉 , concerning the law in force among the Jews, about conversing with the uncircumcised, &c.) there was then no Law set out by the Emperors at Rome, and therefore no rule for the Proconsul to go by, in taking cognizance of them. And thus it continued till Nero's rage against the Christians began: for that he first dedicated persecution, is Tertullian 's expression, and Primum Neronem in hanc sectam gladio ferociisse, Nero was the first that made any capital Law against them. Now this appearance of Paul before Agrippa was in the second of Nero's reign, Anno Ch. 57. long before this rage of his brake out; and accordingly Paul had made his appeal to Caesar's tribunal, knowing that this difference betwixt him and the Jews was a thing of that nature, that no Law of the Romans could take hold of, all his danger being from the tumultuary proceedings of the Jews, inraging and importuning the Magistrates against him, and the best way of securing himself, being a trial by the Roman Laws, to which prudently he appeals, c. 25. 11. making it his plea, that he had done nothing against Caesar, v. 8. and as a Roman, claiming the privilege of being judged by the Imperial Laws, and not to be delivered up to the Jews, v. 10. Which plea of his could have stood him in no stead, if Christianity had then been under any Imperial Interdict, and by being accepted for him, demonstrates that at that time it was not.
Annotations on Chap. XXVI.
[ a] V. 31. Nothing worthy of death or —] The truth of this speech of King Agrippa and his company, that Paul had done nothing worthy of death or bands, depends on the consideration of the time wherein it was spoken. For the Roman Magistrates judging by the Roman Laws, that which was not against any Law of the Emperors, was not cognoscible, or punishable (especially by death or imprisonment, deprivation of life or liberty) by them. Thus when Paul is accused by the Jews, and brought before the Proconsul of Achaia, Gallio, c. 18. he tells them plainly, that he will not be a Judge of such matters, which the Roman Law, then in Claudius 's reign, had said nothing of. For though c. 18. 2. an Edict had been by Claudius, toward the end of his reign, set out against the Jews, to banish them out of Italy, &c. and by that, the Christian Jews, as Jews, not as Christians, fell under that inderdict, and so did Priscilla and Aquila there, (and John the Apostle, banished into Patmus, in Claudiu's reign, saith Epiphanius, haer. 〈 in non-Latin alphabet 〉 .) yet as to the difference betwixt Jews and Christians, there refer'd to by Gallio, (in proportion to the accusation brought against him by the Jews, 〈 in non-Latin alphabet 〉 of a word, as whether Jesus were the Messias, or no, 〈 in non-Latin alphabet 〉 of names, as whether the name Christian, or disciple, &c. were unlawful, as those discriminated them from incredulous Jews, 〈 in non-Latin alphabet 〉 , concerning the law in force among the Jews, about conversing with the uncircumcised, &c.) there was then no Law set out by the Emperors at Rome, and therefore no rule for the Proconsul to go by, in taking cognizance of them. And thus it continued till Nero's rage against the Christians began: for that he first dedicated persecution, is Tertullian 's expression, and Primum Neronem in hanc sectam gladio ferociisse, Nero was the first that made any capital Law against them. Now this appearance of Paul before Agrippa was in the second of Nero's reign, Anno Ch. 57. long before this rage of his brake out; and accordingly Paul had made his appeal to Caesar's tribunal, knowing that this difference betwixt him and the Jews was a thing of that nature, that no Law of the Romans could take hold of, all his danger being from the tumultuary proceedings of the Jews, inraging and importuning the Magistrates against him, and the best way of securing himself, being a trial by the Roman Laws, to which prudently he appeals, c. 25. 11. making it his plea, that he had done nothing against Caesar, v. 8. and as a Roman, claiming the privilege of being judged by the Imperial Laws, and not to be delivered up to the Jews, v. 10. Which plea of his could have stood him in no stead, if Christianity had then been under any Imperial Interdict, and by being accepted for him, demonstrates that at that time it was not.
CHAP. XXVII.
1. ANd when it was determined that we should sails unto Italy, they delivered Saul and certain other prisoners unto one named Julius, a Centurion of Augustus band.
2. And entering into a ship of [Adramyttium, we launched, meaning to sails by the coasts of Asia,] one Aristarchus a Macedonian of Thessalonica being with us.
[Paraphrase] 2. Adramyttium a SeaTown of Mysia (see note on c. 20. a.) which was to sails along by Asia, we began our journey.
3. And the next day we touched at Sidon: and [Julius courteously entreated Paul, and gave him liberty to go unto his friends] to refresh himself.
[Paraphrase] 3 The Captain of the guard that was to guard the prisoners, was very civil to Paul, and permitted him to go on shore at Sidon, and visit those whom he knew there.
4. And when we had launched from thence, we failed under Cyprus, because the winds were contrary.
5. And when we had sailed over the Sea of Silicia and Pamphylia, we came to Myra, a city of Lycia:
6 And there the Centurion found a ship of Alexandria, sailing into Italy, and he put us therein.
7. And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against [Salmone.]
[Paraphrase] 7. Salmone, a City which is called by Ptolemy Sam • nium.
8. And hardly passing by it] came unto a place which is called the Faire-havens, nigh whereunto was the City of Lasea.
[Paraphrase] 8. And as soon as we were passed by Salmone, c. 7. we
9. Now when much time was spent, and when sailing was now dangerous, because [note a] the fast was now already past, Paul admonished them,
10. And said unto them, Sirs, I perceive that this voyage will be with hurt, and much damage not only of the lading and ship, but also of our lives.]
[Paraphrase] 9, 10. And being thus long upon the Sea, and the Sea beginning to grow tempestuous, as it is wont at that time of year, to wit after the day of expiation, the great yearly fast, about which time the Michaelmas-flaws are wont to be on the Seas, Paul would have persuaded them to have gone a shore, and expected more seasonable time to have performed this journey, telling them that, if they went on, it would be very dangerous to the ship, the goods in it, and even the lives of the men.
11. Nevertheless the Centurion believed the Master and the owner of the ship, more then those things which were spoken by Paul.]
[Paraphrase] 11. But the Governor of the ship being also the owner of it, and so concerned to consider the danger, was of another mind, and the Captain of the guard preferred his judgment before Paul's.
12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phoenicia and there to winter, which is an haven of Crete, and lieth toward the South-west and North-west.]
[Paraphrase] 12. Especially considering that the haven v. 8. was no good winter harbor, in which respect most of the passengers advised to put out from thence, and endeavor to gain Phoenicia, an haven of Crete, situate toward, &c. and there they might winter conveniently.
13. And when the Southwind blew softly, supposing that they had obtained their purpose, loosing [note b] thence, they sailed close by Crete.]
[Paraphrase] 13. And by a calm Southerly gale which came, they thought this would be easily compassed, and therefore considering the inconstancy of the wind, and that it might not hold long thus favorable, they made use of the first opportunity, and put out presently, and so got beyond the shore of Crete.
14. But not long after there arose against it a tempestuous wind, called [Euroclydon.]
[Paraphrase] 14. The North-East wind (see note a.)
15. And when the ship was caught, and could not bear up into the wind, [ we let her drive.]
[Paraphrase] 15. we were fain to yield the ship to the force of the wind, and sails with it, whithersoever 'twould drive us.
16. And running under a certain Island, which is called Clauda, [we had much work to come by the boat.]
[Paraphrase] 16. the skiffe that attended the ship was stuck, or entangled so, that we could hardly get it to us.
17. Which when they had taken up, they used helps, under-girding the ship; and fearing lest they should fall into the quicksands,] stuck sails, and so were driven.
[Paraphrase] 17. But at last they got it and then they made use of some artifices to secure them from splitting, and fearing they might fall upon some quicksand, to prevent that,
18. And being exceedingly tossed with a tempest, the next day they [lightened the ship.]
[Paraphrase] 18. disposed some of the goods out of the ship.
19. And the third day we cast out with our own hands the tackling of the ship.]
[Paraphrase] 19. And the next day we were forced to cast into the Sea the furniture of the ship.
20. And when neither Sun nor Stars in many days appeared, and no small tempest lay on us, all hope, that we should be saved, was then taken away.]
[Paraphrase] 20. And then there came such a season of tempestuous foul weather, that we utterly despaired of escaping.
21. But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, [ye should have hearkened unto me, and not have loosed from Crete, and to have [note c] gained this harm and loss.]
[Paraphrase] 21. You should have taken the counsel which I gave you v. 10. and avoided or not have run this hazard.
22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.
23. For there stood by me this night the Angel of God, whose I am, and whom I serve,]
[Paraphrase] 23. For this night I received a vision, and in it a message from that God, who is pleased to own and protect me, and whose servant I am,
24. Saying, Fear not Paul, thou must be brought before [Caesar; and lo, God hath given thee all them that sail with thee.]
[Paraphrase] 24. Nero the Roman Emperor: And God hath for thy sake, granted life and safety to all them that are with thee in the ship.
25. Wherefore, Sirs, be of good cheer: [for I believe God, that it shall be even as it was told me.]
[Paraphrase] 25. for I am confiden • this vision shall be made good, coming from God, as it certainly doth.
26. Howbeit] we must be cast upon a certain Island.
[Paraphrase] 26. But one passage more I received in the vision, viz. that after shipwreck
27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country.
28. And they sounded, and found it twenty fathomes; and when they had gone a little farther they sounded again, and found it fifteen fathomes.]
[Paraphrase] 28. And by letting down their plummet and sounding they found it was first twenty fathomes, then fifteen, which was an argument to assure them they were near a shore.
29. Then fearing lest they should have fallen upon rocks, they] cast four anchors out of the stern, and wished for day.
[Paraphrase] 29. And therefore it being night, and apprehending the danger of falling upon some shelves for want of light to guide them, they durst go no farther, but
30. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship,
31. Paul said to the Centurion and to the soldiers, [Except these abide in the ship, ye cannot be saved.]
[Paraphrase] 31. Though I told you that no one person in the ship should perish, yet this was upon condition you would believe and trust God for your preservation, and the mariners stay, and do their parts with all diligence, and not use this trick, some to escape, and leave the rest in the danger: If this be done, assure yourselves, you will be drowned.
32. Then the soldiers cut off the ropes of the boat, and let her fall off.]
[Paraphrase] 32. Hereupon the soldiers, to prevent the mariners design, ran and cut the ropes of the skiffe, and let it fall off into the sea.
33. And while the day was coming on, Paul besought them all to take meat saying, This day is the fourteenth day that ye have tarried, and continued [note d] fasting, having taken nothing.]
[Paraphrase] 33. And in the space between that and daybreak, Paul exhorted them to refresh themselves with eating, telling them that they had so solicitously attended the fate of this fourteenth day, as the special critical day, (had so much feared casting away upon that day) that they had no leisure or thought of eating, and so had fasted till that time of night, eaten no bit all that day.
34. Wherefore I pray you to take some meat; for this is for your health:] for there shall not an hair fall from the head of any one of you.]
[Paraphrase] 34. Therefore, saith he, I advise you all now to eat, for you shall escape the danger, and refreshing yourselves will the better enable you to bear the difficulties that you are to expect.
35. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.]
[Paraphrase] 34. And he began and gave them example, blessed God, and did eat.
36. Then were they all of good cheer, and they also took some meat.]
[Paraphrase] 36. And they did so also.
37. And we were in all in the ship two hundred and threescore and sixteen souls.
38. And when they had eaten enough they lightened the ship, and cast out the wheat into the sea.
39. And when it was day they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.
40. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the main sails to the wind, and made toward shore.
41. And falling into a place where two seas met, they ran the ship a ground; and the forepart stuck fast, and remained unremovable, but the hinder part was broken with the violence of the waves.
42. And the soldiers counsel was to kill the prisoners, lest any of them should swim out and escape.
43. But [the Centurion] willing to save Paul, kept them from their purpose, and commanded that they which could swim, should cast themselves first into the sea, and get to land.
[Paraphrase] 43. their Captain
44. And the rest, some on [note e] boards, and some on broken pieces of the ship:] and so it came to pass that they escaped all safe to land.
[Paraphrase] 44. And those that could not swim, to make use some of boards, and others of some other things that came out of the ship.
Annotations on Chap. XXVII.
[ a] V. 9. The Fast was now already passed ] There is no question but the fast, which is here said to be newly passed, was the great anniversary fast, the day of Expiation; the description of which we have Isa. 58. under the name of a Sabbath v. 13. which may seem to have occasioned that error in the Heathen writers, which thought that the Jews had fasted on the seventh day or Sabbath. So Suetonius, Ne Judaeus tam libenter sabbatis jejunium servat, &c. a Jew doth not fast on his Sabbath so willingly; and Justin l. 36. Septimum diem, more Gentis Sabbatum appellatum, in omne aevum jejunium sacravit, the seventh day, being by their custom called their Sabbath, was appointed a fast forever. Which error arose by not observing the difference betwixt the weekly and the anniversary Sabbath. Now the precise time of this sabbatick fast is Levite. 16. 29. on the tenth day of the seventh month called Tizri, which falls on the same time almost with our September, the first day of Tizri on the seventh of that, and so the tenth of Tizri on the sixteenth of September, that is, thirteen days before our Michaelmas, or, as Scaliger sets it, on the twentieth of that month. This being thus observed, the reason of the Apostles observation, that sailing was now become dangerous, because the fast was passed, will be easily cleared, it being all one, as if he had said, because it was past the twentieth of September; It being observed by all sailers, that for some weeks before and after Michaelmas, there are on the sea sudden and frequent storms, which we now call Michaelmas-flaws, which must needs make sailing dangerous: and so the experiment proved it, v. 14. whereas the south wind blew softly, presently comes a boisterous wind called Euroclydon (or, as perhaps that word may be otherwise read with a light change, 〈 in non-Latin alphabet 〉 the North-east wind, for which the Kings and other ancient MSS. read 〈 in non-Latin alphabet 〉 ) which so hurried the ship that it could not 〈 in non-Latin alphabet 〉 hold up the eyes against it, and so ver. 20. there was no appearance of sun or stars for many days together. Thus in Hesiod, At the going down of the Pleiades, saith he, 〈 in non-Latin alphabet 〉 , navigation is dangerous,
[ b] V. 13. Thence ] 〈 in non-Latin alphabet 〉 , saith Hesychius, i signifies nigh. But first it is among the Poets only that it is thus used: and 2 dly being here joined with 〈 in non-Latin alphabet 〉 , which is the passing just under, there seems to be very little use of the word, or propriety, that here it should be put. Perhaps there may here be place for a conjecture, reading 〈 in non-Latin alphabet 〉 presently instead of 〈 in non-Latin alphabet 〉 , and then joining that, not with 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , precedent, presently loosing thence. Thus in Synesius, we find Ep. 4. 〈 in non-Latin alphabet 〉 , loosing immediately, which is all one with, 〈 in non-Latin alphabet 〉 , saith Hesychius. And this I now see to have been the conjecture of the very learned and Judicious Critick Mr John Bois of Eli.
[ c] V. 21. Gained ] What 〈 in non-Latin alphabet 〉 signifies here, being joined with 〈 in non-Latin alphabet 〉 harm and loss, may appear by Himerius in his Declamation against Epicurus, 〈 in non-Latin alphabet 〉 , thou shalt not by thy orations gain, that is, avoid or escape, punishment, but shalt be punished the more —So in Philemon,
[ d] 33. Fasting ] 〈 in non-Latin alphabet 〉 is he that eateth nothing all day long (as 〈 in non-Latin alphabet 〉 , he that eateth but one meal a day ) and so 'tis here explained by 〈 in non-Latin alphabet 〉 , having taken nothing at all. The meaning therefore of this place (without any miracle of subsisting without any nourishment fourteen days together) is to be gathered from the former part of the period, 〈 in non-Latin alphabet 〉 , expecting this day the fourteenth day, that is, waiting to see the success of this day, which, it seems, in the opinion of the mariners, was the critical day to them, their danger was then at the highest, and they were not likely to outlive it, and so there was no use of eating, and if they escaped this day, they might then possibly hope; and upon these considerations, they eat nothing all that day, they had no leisure to consider hunger, when their greater danger, and more instant fear was of drowning, and that is a clear meaning of the place. But if it should be applied to all the precedent fourteen days, then it must be taken in that latitude wherein Zetzes on Hesiod expounds the phrase,
[ e] V. 44 Boards ] The word 〈 in non-Latin alphabet 〉 signifies any plain thing, a door, or table, or board, or plank, and is rendered by Hesychius first 〈 in non-Latin alphabet 〉 a door, then 〈 in non-Latin alphabet 〉 a white table, 〈 in non-Latin alphabet 〉 on which among the Athenians accusations were written against malefactors, 〈 in non-Latin alphabet 〉 (not, as 'tis corruptly read, 〈 in non-Latin alphabet 〉 ) and this was wont to be set upon the Cross, (as the inscription of Christ. ) The former of these, or anything like that, any plain tabulatum, is here meant by it, as that which would be most useful to escape by in this ship-wrack.
Annotations on Chap. XXVII.
[ a] V. 9. The Fast was now already passed ] There is no question but the fast, which is here said to be newly passed, was the great anniversary fast, the day of Expiation; the description of which we have Isa. 58. under the name of a Sabbath v. 13. which may seem to have occasioned that error in the Heathen writers, which thought that the Jews had fasted on the seventh day or Sabbath. So Suetonius, Ne Judaeus tam libenter sabbatis jejunium servat, &c. a Jew doth not fast on his Sabbath so willingly; and Justin l. 36. Septimum diem, more Gentis Sabbatum appellatum, in omne aevum jejunium sacravit, the seventh day, being by their custom called their Sabbath, was appointed a fast forever. Which error arose by not observing the difference betwixt the weekly and the anniversary Sabbath. Now the precise time of this sabbatick fast is Levite. 16. 29. on the tenth day of the seventh month called Tizri, which falls on the same time almost with our September, the first day of Tizri on the seventh of that, and so the tenth of Tizri on the sixteenth of September, that is, thirteen days before our Michaelmas, or, as Scaliger sets it, on the twentieth of that month. This being thus observed, the reason of the Apostles observation, that sailing was now become dangerous, because the fast was passed, will be easily cleared, it being all one, as if he had said, because it was past the twentieth of September; It being observed by all sailers, that for some weeks before and after Michaelmas, there are on the sea sudden and frequent storms, which we now call Michaelmas-flaws, which must needs make sailing dangerous: and so the experiment proved it, v. 14. whereas the south wind blew softly, presently comes a boisterous wind called Euroclydon (or, as perhaps that word may be otherwise read with a light change, 〈 in non-Latin alphabet 〉 the North-east wind, for which the Kings and other ancient MSS. read 〈 in non-Latin alphabet 〉 ) which so hurried the ship that it could not 〈 in non-Latin alphabet 〉 hold up the eyes against it, and so ver. 20. there was no appearance of sun or stars for many days together. Thus in Hesiod, At the going down of the Pleiades, saith he, 〈 in non-Latin alphabet 〉 , navigation is dangerous,
[ b] V. 13. Thence ] 〈 in non-Latin alphabet 〉 , saith Hesychius, i signifies nigh. But first it is among the Poets only that it is thus used: and 2 dly being here joined with 〈 in non-Latin alphabet 〉 , which is the passing just under, there seems to be very little use of the word, or propriety, that here it should be put. Perhaps there may here be place for a conjecture, reading 〈 in non-Latin alphabet 〉 presently instead of 〈 in non-Latin alphabet 〉 , and then joining that, not with 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , precedent, presently loosing thence. Thus in Synesius, we find Ep. 4. 〈 in non-Latin alphabet 〉 , loosing immediately, which is all one with, 〈 in non-Latin alphabet 〉 , saith Hesychius. And this I now see to have been the conjecture of the very learned and Judicious Critick Mr John Bois of Eli.
[ c] V. 21. Gained ] What 〈 in non-Latin alphabet 〉 signifies here, being joined with 〈 in non-Latin alphabet 〉 harm and loss, may appear by Himerius in his Declamation against Epicurus, 〈 in non-Latin alphabet 〉 , thou shalt not by thy orations gain, that is, avoid or escape, punishment, but shalt be punished the more —So in Philemon,
[ d] 33. Fasting ] 〈 in non-Latin alphabet 〉 is he that eateth nothing all day long (as 〈 in non-Latin alphabet 〉 , he that eateth but one meal a day ) and so 'tis here explained by 〈 in non-Latin alphabet 〉 , having taken nothing at all. The meaning therefore of this place (without any miracle of subsisting without any nourishment fourteen days together) is to be gathered from the former part of the period, 〈 in non-Latin alphabet 〉 , expecting this day the fourteenth day, that is, waiting to see the success of this day, which, it seems, in the opinion of the mariners, was the critical day to them, their danger was then at the highest, and they were not likely to outlive it, and so there was no use of eating, and if they escaped this day, they might then possibly hope; and upon these considerations, they eat nothing all that day, they had no leisure to consider hunger, when their greater danger, and more instant fear was of drowning, and that is a clear meaning of the place. But if it should be applied to all the precedent fourteen days, then it must be taken in that latitude wherein Zetzes on Hesiod expounds the phrase,
[ e] V. 44 Boards ] The word 〈 in non-Latin alphabet 〉 signifies any plain thing, a door, or table, or board, or plank, and is rendered by Hesychius first 〈 in non-Latin alphabet 〉 a door, then 〈 in non-Latin alphabet 〉 a white table, 〈 in non-Latin alphabet 〉 on which among the Athenians accusations were written against malefactors, 〈 in non-Latin alphabet 〉 (not, as 'tis corruptly read, 〈 in non-Latin alphabet 〉 ) and this was wont to be set upon the Cross, (as the inscription of Christ. ) The former of these, or anything like that, any plain tabulatum, is here meant by it, as that which would be most useful to escape by in this ship-wrack.
CHAP. XXVIII.
8. AND when they were escaped, then they knew that the Island was called [note a] Melita.
2. And the barbarous people shown us no little kindness; for they kindled a fire, and* received us everyone, because of the present rain, and because of the cold.
3. And † when Paul had gathered a bundle of sticks, and laid them on the fire, [there came a viper* out of the heat, and] fastened on his hand.
[Paraphrase] 3. a viper, driven out of her hole by the heat which the fire had caused, leaped out and
4. And when the Barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the Sea, yet [ [note b] vengeance suffereth not to live.]
[Paraphrase] 4. divine revenge attends him, and so this poisonous viper is sent to bite and kill him, which will certainly do it, v. 6.
5. And he shook off the beast into the fire, and felt no harm.
6. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a God.
7. In the same quarters were [possessions of the chief man] of the Island, whose name was Publius, who received us and lodged us three days courteously.
[Paraphrase] 7. house and lands where resided the Governor.
8. And it came to pass that the father of Publius lay sick of a fever, and of [a bloody flux:] to whom Paul went in, and prayed, and laid his hands on him, and healed him.
[Paraphrase] 8. an excoriation of the guts.
9. So when this was done, others also which had diseases in the Island came and were healed;
10. Who also honored us with many honors, and when we departed, they laded us with such things as were necessary.]
[Paraphrase] 10. And they presented us, and gave us great rewards (1 Pet. 3. c.) and at our departure furnished us with all necessaries for our journey.
11. And after three months we departed in a ship of Alexandria, which had wintered in the Isle, [ [note c] whose sign was Castor and Pollux.]
[Paraphrase] 11. which was called the Dioscuri.
12. And landing at Syracuse, we tarried there three days.
13. And from thence we fet a compass, and came to Rhegium: and after one day the south-wind blew, and the next day we came to Puteoli:
14. Where we found [brethren, and were desired to tarry with them seven days: and so we went toward Rome.]
[Paraphrase] 14. some Christian professors, who would needs stay us with them a week, after which we parted from them, and advanced toward Rome (See Joh. 6. 17.)
15. And from thence, when the brethren heard of us, they came to meet us as far as [note d] Appii forum, and the [note e] three Taverns:] whom when Paul saw, he thanked God, and took courage.
[Paraphrase] 15. And when we were come toward Rome as far as Appii forum and Tres Tabernae, the Christians in Rome hearing of our approach came out to meet us:
16. And when we came to Rome, the Centurion delivered the prisoners to the [Captain of the guard: but Paul was suffered to dwell by himself with a [note f] soldier that kept him.]
[Paraphrase] 16. Common gaoler to secure them, but let Paul stay in a private house, only with a soldier to guard him.
17. And it came to pass that after three days Paul called the chief of the Jews together. And when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans,]
[Paraphrase] 17. And after he had been there three days, he desired to speak with the rulers of the Consistory which the Jews then had at Rome, (see note on Joh. 1. e.) and when they came to him, he said unto them, Countrymen, though I have done nothing contrary to the laws or customs of the Jews, yet was I by the Jews at Jerusalem apprehended and accused before the Roman Procurator.
18. Who when they had examined me, would have let me go, because there was [no cause of death in me.]
[Paraphrase] 18. no capital accusation brought against me.
19. But when the Jews spake against it, I was constrained to appeal unto Caesar: [not that I had ought to accuse my nation of.]
[Paraphrase] 19. only to clear myself, not to lay anything to the charge of any of my countrymen.
20. For this cause therefore have I called for you to see you, and to speak with you: because that for [the hope of Israel I am bound with this chain.]
[Paraphrase] 20. asserting the resurrection of the dead, which is the result of all the promises of God to the Jews, and that that every true Israelite depends on, I am thus imprisoned.
21. And they said unto him, We have neither received letters out of Judea concerning thee, neither any of the [brethren that came, shown or spake any harm of thee.]
[Paraphrase] 21. Christian Jews made any complaints against thee.
22. But we desire to hear of thee what thou thinkest: for as concerning [this Sect, we know that everywhere it is spoken against.]
[Paraphrase] 22. this profession and doctrine of Christianity, we know that it is generally opposed by our brethren the Jews.
23. And when they had appointed him a day, there came many to him into his lodging, to whom [he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening.]
[Paraphrase] 23. he preached and made known at large the doctrine of the Gospel, demonstrating from the Law of Moses, and the prophecies that were of force among the Jews, the agreeableness and truth of the whole Christian religion.
24. And some believed the things which were spoken, and some believed not.
25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the holy Ghost by Isaiah the Prophet unto our fathers,
[Paraphrase] 25. And when by this difference of minds there began to be some falling out (or, arguing on both sides v. 29.) between them, they departed, Paul telling them at their departure, that this unbelief of their's was a thing which the Prophet Isaiah had punctually foretold,
26. Saying, Go to this people and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive.]
[Paraphrase] 26. Saying, This people of the Jews will not receive the Gospel.
27. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.]
[Paraphrase] 27. For they have contracted a perfect habit of obduration and willful deafness and blindness, to which it is consequent, that they will not hearken to any ways of reformation, that should make them capable of mercy.
28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.]
[Paraphrase] 28. It is therefore now to be expected by you, that we should give over contending with this obduration of yours, and preach the Gospel to the heathens, and they will most gladly lay hold on it.
29. And when he had said these words, the Jews departed, and had great reasoning among themselves.
30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.]
[Paraphrase] 30, 31. And Paul was free from close restraint, and hired an house to live in, and there continued two years, and preached the Gospel to all that came to him, and to those that had already received it, superstructed the whole Christian doctrine; and this he did with all freedom, and opennesse, and confidence (see note on Joh. 7. a.) and no man gave him any disturbance.
Annotations on Chap. XXVIII.
[ a] V. 1. Melita] Two Islands there are of that name Melita. The one in the Libyan, saith Strabo l. 6. the other in the Adriatic Sea. Of the former Ortelius speaks in Thesaur. Geograph. Melita una ex Pelagiis apud Ptolemaeum. Haec insula B. Pauli naufragio celebris est, & hodie Rhodiensibus militibus habitatur, It was by Ptolemy said to be one of the Pelagiae. It is famous for Saint Paul's shipwreck, and is now inhabited by the Knights of Rhodes. And that this was it here spoken of, appears by the consequents of this story, which brings Paul from Melita to Syracuse and from thence to Rhegium, within the straits of the Sicilian, or Libyan, Sea.
[ b] V. 4. Vengeance ] That there is a 〈 in non-Latin alphabet 〉 or vengeance, which will not let murderers go unpunished in this world, hath been the observation of all sorts of men. In the Gemara tract. Sanhedr. there is the like story of Simeon son of Schutach, who found a man-slayer, but had no witness to testify it legally, and therefore prayed thus, He that knoweth the thoughts of men, punish thee as a murderer. And presently, saith he, a Serpent bit him, and slew him. In like manner as Orestes, that had killed his mother, died with the bite of a viper, in a place of Arcadia called Orestion, saith Stephanus Byzant. 〈 in non-Latin alphabet 〉 . in the word 〈 in non-Latin alphabet 〉 . In that place of the Gemara there is also mention of a tradition of Hezekiah, that after the destruction of the Sanctuary and the Sanhedrim, there yet still continued among the Jews four kinds of Capitall punishment, instead of the four established by the Law of Moses. For he that deserved to be stoned, either fell from an house, or was torn with wild beasts. He that deserved to be burnt, either fell into the fire, or was struck with a Serpent; (which was therefore called fiery by Moses, because they that were bitten with it felt such a flame in their veins.) They that were to be killed with the sword, fell either into the hand of the King, or of thieves. They that deserved suffocation or hanging, either were drowned, or died of a melancholy or suffocation, (such as is affirmed of Judas; see Note on Mat. 27. a.) Two of these are here mentioned by the Barbarians, drowning, and the bite of the Serpent or viper, as a revenge due to a murderer in their conceit; and when they saw he escaped, they looked on it as a stupendous thing.
[ c] V. 11. Whose sign ] 〈 in non-Latin alphabet 〉 is the 〈 in non-Latin alphabet 〉 , some Image, or Picture of some creature in the fore-part of the ship, from whence the ship was named. So saith Agatharchides, when 'tis said, that a Bull carried away Europa, the meaning is, that a ship called the Bull, as having that 〈 in non-Latin alphabet 〉 upon it, carried her: and so the Eagle that carried Ganymede was a ship with an Eagle upon it, and so called the Eagle, saith Epiphanius. So Bellerophon's riding on Pegasus, was his sailing in a ship, that had a flying horse for its sign and name. So Virgil Aen. 10.
[ d] V. 15. Appii forum ] Mention of these two places we have in Cicero ad Atticum, l. 2. Epist. 10. & 13. Ab Appii foro horâ quartâ, dederam aliam paulo ante e Tribus Tabernis, This Epistle was dated from Appii Forum, at four of the clock, I had written another a little before, from the Three Taverns. The latter of which was three and thirty miles from Rome, the former fifty one, saith Antoninus in his Itinerary.
[ e] Ib. The Three Taverns ] Tres Tabernae is a proper name of a Town or City, and so not to be rendered with Isidore 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Inns and victualing houses (as he will also have Appii forum to be a place which had 〈 in non-Latin alphabet 〉 , an image of Appius ) but (as all other proper names) is in reason to continue the same, without translation, or considerable alteration of sound, in all languages. Thus the example of Areopagus, Act. 17. 19. and Appii forum in this very verse demonstrates; and so here S. Luke's Greek 〈 in non-Latin alphabet 〉 , which is the retaining, not translating, nor interpreting the Latin. And this the rather, if we consider what the ancient signification of Tabernae was. This Scaliger tells us on occasion of those verses of Ausonius,
[ f] V. 16. Soldier that kept him ] The manner of the soldiers guarding the prisoner among the Romans is thus described by Lipsius on Tacitus Ann. l. 3. p. 60. that the Prisoner should have a chain on his right hand, and the other end of it on the soldiers left hand, so that they might conveniently go together, the chain being of some length. Of this many examples he there gives out of authors: One especially from Athenaeus of Quintus Oppius (for which Aldus 's Edition hath 〈 in non-Latin alphabet 〉 corruptly) 〈 in non-Latin alphabet 〉 , a prisoner delivered, to custody, and of Bastarnes, whom Manlius Aquilius, one that had been Consul, and came now in triumph from Sicily, 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 as Aldus reads it) 〈 in non-Latin alphabet 〉 , having him bound to him in a long chain, went himself a-foot with his prisoner on horse-back. Thus here ver. 20. S. Paul mentions his chain, 〈 in non-Latin alphabet 〉 , I am bound with this chain. And accordingly Peter being between two soldiers, ch. 12. 6. is said to be bound with two chains, with one of them made fast to one soldier, by the other to the other. So Paul is bound with two chains, that is, thus guarded with two soldiers, ch. 21. 33.
Annotations on Chap. XXVIII.
[ a] V. 1. Melita] Two Islands there are of that name Melita. The one in the Libyan, saith Strabo l. 6. the other in the Adriatic Sea. Of the former Ortelius speaks in Thesaur. Geograph. Melita una ex Pelagiis apud Ptolemaeum. Haec insula B. Pauli naufragio celebris est, & hodie Rhodiensibus militibus habitatur, It was by Ptolemy said to be one of the Pelagiae. It is famous for Saint Paul's shipwreck, and is now inhabited by the Knights of Rhodes. And that this was it here spoken of, appears by the consequents of this story, which brings Paul from Melita to Syracuse and from thence to Rhegium, within the straits of the Sicilian, or Libyan, Sea.
[ b] V. 4. Vengeance ] That there is a 〈 in non-Latin alphabet 〉 or vengeance, which will not let murderers go unpunished in this world, hath been the observation of all sorts of men. In the Gemara tract. Sanhedr. there is the like story of Simeon son of Schutach, who found a man-slayer, but had no witness to testify it legally, and therefore prayed thus, He that knoweth the thoughts of men, punish thee as a murderer. And presently, saith he, a Serpent bit him, and slew him. In like manner as Orestes, that had killed his mother, died with the bite of a viper, in a place of Arcadia called Orestion, saith Stephanus Byzant. 〈 in non-Latin alphabet 〉 . in the word 〈 in non-Latin alphabet 〉 . In that place of the Gemara there is also mention of a tradition of Hezekiah, that after the destruction of the Sanctuary and the Sanhedrim, there yet still continued among the Jews four kinds of Capitall punishment, instead of the four established by the Law of Moses. For he that deserved to be stoned, either fell from an house, or was torn with wild beasts. He that deserved to be burnt, either fell into the fire, or was struck with a Serpent; (which was therefore called fiery by Moses, because they that were bitten with it felt such a flame in their veins.) They that were to be killed with the sword, fell either into the hand of the King, or of thieves. They that deserved suffocation or hanging, either were drowned, or died of a melancholy or suffocation, (such as is affirmed of Judas; see Note on Mat. 27. a.) Two of these are here mentioned by the Barbarians, drowning, and the bite of the Serpent or viper, as a revenge due to a murderer in their conceit; and when they saw he escaped, they looked on it as a stupendous thing.
[ c] V. 11. Whose sign ] 〈 in non-Latin alphabet 〉 is the 〈 in non-Latin alphabet 〉 , some Image, or Picture of some creature in the fore-part of the ship, from whence the ship was named. So saith Agatharchides, when 'tis said, that a Bull carried away Europa, the meaning is, that a ship called the Bull, as having that 〈 in non-Latin alphabet 〉 upon it, carried her: and so the Eagle that carried Ganymede was a ship with an Eagle upon it, and so called the Eagle, saith Epiphanius. So Bellerophon's riding on Pegasus, was his sailing in a ship, that had a flying horse for its sign and name. So Virgil Aen. 10.
[ d] V. 15. Appii forum ] Mention of these two places we have in Cicero ad Atticum, l. 2. Epist. 10. & 13. Ab Appii foro horâ quartâ, dederam aliam paulo ante e Tribus Tabernis, This Epistle was dated from Appii Forum, at four of the clock, I had written another a little before, from the Three Taverns. The latter of which was three and thirty miles from Rome, the former fifty one, saith Antoninus in his Itinerary.
[ e] Ib. The Three Taverns ] Tres Tabernae is a proper name of a Town or City, and so not to be rendered with Isidore 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Inns and victualing houses (as he will also have Appii forum to be a place which had 〈 in non-Latin alphabet 〉 , an image of Appius ) but (as all other proper names) is in reason to continue the same, without translation, or considerable alteration of sound, in all languages. Thus the example of Areopagus, Act. 17. 19. and Appii forum in this very verse demonstrates; and so here S. Luke's Greek 〈 in non-Latin alphabet 〉 , which is the retaining, not translating, nor interpreting the Latin. And this the rather, if we consider what the ancient signification of Tabernae was. This Scaliger tells us on occasion of those verses of Ausonius,
[ f] V. 16. Soldier that kept him ] The manner of the soldiers guarding the prisoner among the Romans is thus described by Lipsius on Tacitus Ann. l. 3. p. 60. that the Prisoner should have a chain on his right hand, and the other end of it on the soldiers left hand, so that they might conveniently go together, the chain being of some length. Of this many examples he there gives out of authors: One especially from Athenaeus of Quintus Oppius (for which Aldus 's Edition hath 〈 in non-Latin alphabet 〉 corruptly) 〈 in non-Latin alphabet 〉 , a prisoner delivered, to custody, and of Bastarnes, whom Manlius Aquilius, one that had been Consul, and came now in triumph from Sicily, 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 as Aldus reads it) 〈 in non-Latin alphabet 〉 , having him bound to him in a long chain, went himself a-foot with his prisoner on horse-back. Thus here ver. 20. S. Paul mentions his chain, 〈 in non-Latin alphabet 〉 , I am bound with this chain. And accordingly Peter being between two soldiers, ch. 12. 6. is said to be bound with two chains, with one of them made fast to one soldier, by the other to the other. So Paul is bound with two chains, that is, thus guarded with two soldiers, ch. 21. 33.
THE [note a] EPISTLE OF PAUL THE APOSTLE TO [note b] THE ROMANS.
[ a] OF the Epistles of S. Paul and other the Apostles, it is first sufficiently known, that being written to whole Churches (or single persons) of Christians, they do presuppose the Christian faith planted among those to whom they write, and were not designed to plant it anywhere, and consequently that it is not to be expected of them, that they should set down all the necessary doctrines or the foundations of Christianity, any otherwise then by way of intimation sometimes, as appeared necessary for the confuting some false doctrines, which Heretics had superinduced and scattered in the Churches. Secondly, then the true reason of the writing all 'the Epistles to the several Churches, (and of those to single persons, to Timothy and Titus, they were the same also) being to confirm the Churches, to fence them against the invasions of Heretics, to reprove the false doctrines, or vicious practices that were crept in, and to supply all their wants, it is consequently to be resolved, that the best way to interpret the difficult parts of all these Epistles, is to learn and consider by the stories of those times, what was the state of those Churches, what the opppositions which they then met with, what the dangers that were most cautiously to be prevented: And of these sorts two eminent parts of story are most known, and most useful to be taken notice of, in order to this end.
First, The great scandal taken against the Apostles, especially S. Paul, by the Jews, which also diffused itself to the Christians that were of that nation, and continued zealous for the Law of Moses, viz. the Apostles conversing with, and preaching to the Gentiles, and (either by their practice or their doctrine) asserting the abolition of Circumcision, and other parts of the Mosaical Law, this brought upon the Christians very heavy persecutions in every place where the faith was received. And as it was necessary for the Apostles to defend and vindicate their practice herein, and to answer all the objections that were brought against any part of it; so it was very seasonable to fortify the poor persecuted Christians in their constancy, and to encourage them to the bearing of persecutions, and that not only by proposal of that eternal reward in another world, and of the advantages that were reaped in this exercise of their Christian virtues (of both which none that were Christians could be ignorant) but, as an antidote to the present pungency of their distresses, by remembering or advertizing them particularly of the promise of Christ, to own and protect and secure those who should cleave fast to him, and to that end to come in an eminent and notable manner, and that speedily, to the destruction of the obdurate Jews, and, at the same time, and by that means, to the deliverance of all his faithful servants the persecuted Christians. From hence is it, that there is so often mention (under divers phrase,) of the approach of this coming, as that which would support their patience, and help them cheerfully to persevere, as expecting an issue ere long out of all their troubles. And although the future eternal reward in the Resurrection were an excellent motive to this end, yet that being supposed and presumed to be believed and acknowledged by all Christians, as it was not necessary that this foundation should again be laid, so it was not unseasonable to superadd to this (and so often to inculcate) that other consideration of temporal destruction upon these persecutors, and deliverance to the faithful, even in this life, the contrary to which being more probable to the eye of the world, and more believed by carnal Gospellers, was then the great engine used to shake the Christians constancy. And upon this observation are founded many interpretations of several passages, as in the process will appear. And this was a theme fit to be insisted on, and inculcated to the Christians not only in Judea, but in all other parts where the Faith was planted, in Asia, and at Rome itself, because of the dispersion of the Jews in all those parts, and so of the persecutions caused by them on the Christians. To which it was consequent in the divine justice, and by the rules of sympathy, which are ordinarily discernible in the suffering of members of the same body, that not only in Judea, and Palestine, but in all other parts, in Syria, and Asia, &c. these destructions should follow them: And so it fell out according to Christ's words, that where ever the carcass was, thither the Eagles should be gathered together; where ever the Jews were, the Roman armies or interdicts found them out and destroyed them. And consequently as this destruction of the Jews was, among other ends of just vengeance, designed also to rescue and free the Christians in all parts from their pressures, so it was reasonable for the Apostles in their Epistles to them in all parts, wheresoever the Gospel was received, to comfort them with this assurance, that it should shortly come to pass. To this purpose (as we now discern in their writings, so) Lactantius testifies of their preaching, l. 4. c. 21. Petrus & Paulus Romae praedicaverunt, & ea praedicatio in memoriam scripta remansit. In qua cùm multa alia mira, tum etiam hoc futurum esse dixerunt, ut post breve tempus immitteret Deus Regem, qui expugnaret Judaeos, & civitates eorum solo adaequaret, ipsos autem fame sitíque confectos obsideret, tum fore ut corporibus suorum vescerentur, &c. Peter and Paul preached at Rome, and that which they preached remained written for a memorial. In which as they foretold many wonderful things, so this among others, that after a short time God would send a King, who should destroy the Jews, and make their cities level with the ground, besieging them straightly, when they were brought low with a famine, so that they should feed on one another's bodies, &c. And so, saith Lactantius, it fell out, soon after their death, Vespasian extinguished the name and nation of the Jews, &c.
The second thing which is known in story, and useful to be here premised, is, the rise and growth of the Haeresie of the Gnostics, the followers of Simon Magus, which in a short time, while the Apostles lived and preached, over-ran all their plantations, and in a greater or less degree infested all the Churches of those times, and by the two baits which they used, liberty of all abominable lusts, and promises of immunity from persecutions, attracted many unto them; and, wheresoever they came, began with opposing the Apostles and Governors of the Churches. And accordingly these Epistles being adapted to the present urgencies and wants of those Churches, it cannot be strange, that there should be frequent admonitions intermix'd in all of them, to abstain most diligently and fly from these. And from the several parts of that character which belonged to these Heretics, many passages of some difficulty will be explained also.
Beside these, many other particular matters there were, either wherein the Apostles were themselves concerned to vindicate their authority or practices, or which had been proposed by the Churches to obtain satisfaction in them, which occasioned several discourses on those subjects, as will be discernible also, when the particulars are surveyed. And then, though, by Analogy and parity of reason, these may be extended very profitably to the general behoof and advantages of other Churches of God, and particular Christians of all ages; yet for the right understanding of the literal and primary sense of them, it will be most necessary to observe these, or the like particular occasions of them, and accordingly to accommodate the interpetations. And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles.
[ b] First, What is the reason of the place which it hath in the Canon, before all the rest of his Epistles. And this well be defined 1. Negatively, then Positively. 1. Negatively, that it is not to be taken from the order of time wherein it was written; for most of the other Epistles are anciently affirmed, and by some characters do seem to have been written before it. And although the defining the time and the place of writing them be but conjectural, and fallible, no way deducible from Scripture story (there being so great a part of Paul 's time whereof the book of the Acts, which ends at his first being at Rome, saith nothing) yet because, as Eusebius saith, the story of those years after the Acts is not written by any, and consequently whatever different account be pitched on, that will be merely conjectural also, I shall therefore by keeping (in this matter of time and place) to the ordinary road, rather choose to adventure erring thus (in matters of no greater importance) then to attempt any new way, which will be equally, if not more, uncertain.
Thus then it is commonly acknowledged, that the first to the Thessalonians was written at his first being at Corinth, An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after. The first to the Corinthians in the third year of his being at Ephesus, An. Chr. 54. wherein accordingly he mentions his design to tarry at Ephesus till Pentecost, ch. 16. 8. The first to Timothy from Macedonia in the same year. That to Titus from Greece, An. Chr. 55. The second to the Corinthians from Philippi, as soon as he had received news by Titus, what success his first Epistle had found among them; which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first. And perhaps about the same time the Epistle to the Galatians also. After which coming again to Corinth he wrote this to the Romans, a little before the Emperor Claudius 's death, which is placed by Chronologers in the 55. year of Christ. That he wrote it at this time may appear by his own words, c. 15. 19, 23, 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum, (agreeable to what we find Act. 20. 3. where after his departure from Ephesus, &c. he came, and stai'd three months in Greece, meaning thereby the region from Achaia to Illyricum ) and v. 23. that he had no more to do in those parts, but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem, to carry the alms to the Christians there. This journey we find him ready to undertake Act. 20. 3. though because of the Jews laying wait for him, (not only to kill him, but to seise upon the money which he carried with him) he diverted through Macedonia. By which it is manifest, that this was the point of time wherein this Epistle was written, after his coming to Illyricum, and before his going up to Jerusalem with the Collection, and so about the death of Claudius, and after the writing those other Epistles. The reason then of this praecedence is to be taken (positively) from the dignity of the city to which the Epistle was addressed, viz. Rome, the Imperial seat, which, as afterward it gave praecedence to the Bishop of that city, and seat of majesty, before all other cities, though earlier planted with the Faith, so in the forming of the Canon of Scripture, it brought the praecedence to this Epistle, before those which were more anciently written.
Secondly, That this Epistle was written to the Romans, before this Apostles having been among them: This appears very probable from several passages in the first chapter v. 10, 11, 13. but especially v. 15. So as much as in me is, I am ready to preach the Gospel to you that are in Rome also, joining them with the Greeks and Barbarians, to whom he was a debtor, v. 14. that is, had not yet paid that charity of preaching the Gospel to them. If this be rightly concluded, it will then follow, that a Church being before this time planted there, and that in an eminent manner, so as to be taken notice of in all the Provinces, c. 1. 8. some other Apostle, and particularly S. Peter, must before this time be supposed to have preached there; by force of that known affirmation of the ancients, that the Church of Rome was 〈 in non-Latin alphabet 〉 founded and edified by those two Apostles, Peter and Paul. So saith Irenaeus of the Apostles indefinitely, and Epiphanius of these two by name. And so Gaius (in Euseb. l. 2. c. 〈 in non-Latin alphabet 〉 .) speaking of their monuments, calls them 〈 in non-Latin alphabet 〉 , the trophees of them which built that Church: and so Dionysius Bishop of Corinth (in the same place of Eusebius ) affirms the Churches both of Rome and Corinth 〈 in non-Latin alphabet 〉 , to have been the plantation of both these, the one laying the foundation, or first preaching the Faith there, the other confirming them, v. 11. especially the Gentile part of them.
Thirdy, That S. Peter, being the Apostle of the Circumcision or Jews (as S. Paul of the uncircumcision or Gentiles) the Church which was now at Rome consisted much of the Jews that were dispersed from their own country, and dwelt there, but withal of some Gentile-Christians also, to whom especially this Epistle is addressed, as appears c. 1. 13, 14. where the 〈 in non-Latin alphabet 〉 you, to whom he writes, are joined with the other heathen nations, and the 〈 in non-Latin alphabet 〉 , Greeks and Barbarians, v. 14.
Fourthly, That the Jewish Christians here, as in other places, Act. 15. 1. and 21. 20. though they had received the faith of Chris • were yet very zealous for the upholding the Jewish Law, the Mosaical rites, and consequently opposed the preaching of the Gospel to the Gentiles▪ unless they first became Proselytes of the Jewish Covenant of Circumcision, and so submitted to their whole Law. And this they did especially upon two arguments: 1. That the Gentiles being Idolaters, and so great sinners, and by them styled and counted 〈 in non-Latin alphabet 〉 sinners by way of eminence, were utterly uncapable of the favor or mercy of God, and consequently of the benefits of the Gospel. 2 d lie, That Circumcision being the seal of God's covenant of mercy, none were capable of mercy from God, that were not circumcised. This doctrine of these Jewish converts was directly contrary to that which was every were practiced and taught by S. Paul; For as he freely preached the Gospel to the Gentiles, and in every city, where the Jews resisted, forsook them, and profess'dly betook himself to the Gentiles, Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances▪ (as of an abrogated, abolished law, see Rom. 7. 1.) even to Jew-Christians, Act. 21. 21. much more to those that from the Gentiles should convert to Christ, whose past sins, how great soever they were, yet if they should now upon the preaching of Christ forsake them, and accept the faith and obedience of Christ, they should freely be forgiven them, whereas on the other side, without the receiving the faith, the Law of Moses (Circumcision and Sacrifices, &c.) would not be able to justify any (whether Jew, or Gentile-Proselyte) from any willful sins against that Law. This was the sum of S. Paul's doctrine at Antioch, Act. 13. 38, 39. that through Christ is preached unto them remission of sins, and by him all that believe are justified from those things from which they could not be justified by the Law of Moses, that is, from the guilt and punishment of known, deliberate sins of the greatest size, even Idolatry itself (for which the Law afforded no mercy, no place of repentance, but inflicted present death) in case of sincere reformation. As when Heb. 9. 15. Christ is said to be mediator of a new Covenant, to redoem us by his death from the transgressions that were under the Law, that is, from those sins for which the Law afforded no pardon, upon repentance and reformation. And the same is the theme and subject of a considerable part of this Epistle. And because the objections of the Judaizers both in the gross, and in every branch of them, being familiarly known to the writer, are not so distinctly and formally set down by him to receive their several answers, but proceeded to covertly, and so as might least interrupt the thread of the discourse, this is one chief cause of the difficulty of the Epistle, which may be lessened by this Praemonition.
Fifthly, That before the time of writing this Epistle, Simon Magus and the Gnostics (the darnel which in those first times the devil constantly sowed, where ever the Christian faith had entered) were come, as to other places, so to Rome also. For in Claudius 's time it was that a statue was erected at Rome, To Simon the Holy God, and to that this Apostle refers 2 Thess. 2. 4. which Epistle, as hath been said, was written four years before this. From whence, as it will be easy to believe that many passages in this Epistle refer to, and are purposely opposed against that heresy of the Gnostics, so when we remember the character of these men, that they were great asserters of the Mosaical rites, opposed and condemned all that neglected them, and yet lived in all the foul villainies of the Gentiles, we shall the less wonder that a great part of this Epistle, being addressed to Christians at Rome, is yet set distinctly to reprehend those Gentile practices c. 1, and 2. and to answer the Jewish objections against the Christians, there being so many unclean Judaizing Gnostics, which had crept in among the Christians, and everywhere brought disturbances among them, that the Apostle that desired to defend the faith, and confirm the weak seducible professors of it, could do nothing more worthy of his Apostleship; meaning, as he saith, when he came among them, to withstand these opposers of both sorts with all boldness, c. 1. 16, 17, 18. and particularly to justify and vindicate his practice of preaching the Gospel to the Gentiles (who neither by their former sins, nor their want of Circumcision, were praejudged or excluded from receiving benefit by it) at which the Judaizers were so much offended. That this was the occasion of this Epistle, and that this was the theme accordingly set upon, c. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to the Jew first, and also to the Greek, and pursued from thence to the conclusion, at the end of c. 15. will appear in the explication of it; wherein as we shall find much of difficulty in many places, as particularly in that of c. 11. (the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16.) so our having this grand scope of the Apostle in our eye (the vindication of this act of God's providence, as in calling the Gentiles, so in leaving the obdurate incredulous Jews) will be very useful to extricate the reader out of those difficulties, which the abstrusenesse of the writing, and the (unobserved) concise passing from one Jewish objection to another (rather glancing, by the way, at their known objections, then solemnly proposing and answering them) have first caused, and then some inconvenient praejudices and praepossessions have improved and enhansed, and at length made appear so insuperable. In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places, by inculcating, and, by way of parenthesis, interserting those heads of discourse, which I conceive are chiefly referred to, and from the observing of which the explication doth principally proceed, conceiving this length, and circumlocution, the shortest way to my designed end, the clear understanding of this Epistle, and that which hath superseded the necessity of multiplying the Annotations on all the dark passages, which would much more have lengthened the work, and have been less intelligible by the vulgar reader. The prime things that must here be care of are, first, that the occasions of the several parts of the Apostles discourse be adverted to, viz. some objections of the Judaizers against his doctrine and practice, which are secretly insinuated, and require great and diligent care to discern them. And then secondly, that the rational importance of every part of this Epistle, the relation it hath to the conclusion, which it is designed to infer, and the connection of one part with another, be weighed and permitted to have its due influence on the interpretation, and then the bare sound of some few incidentall passages will not be of force to misguide any.
The Epistle of PAUL the Apostle to the ROMANS. CHAP. I.
1. PAul a servant of Jesus Christ, [ called to be an Apostle, separated unto the Gospel of God,
2. (Which he had promised afore by his Prophets in the holy Scriptures)]
[Paraphrase] 1, 2. one that hath received this special singular mercy from him to be an Apostle, authorized, and set apart (Act. 13. 2.) to that office of preaching the Gospel (which God had promised by the Prophets that it should now be revealed, to the Gentiles as well as Jews, to all the world by the ministry of the Apostles)
3. Concerning his Son Jesus Christ our Lord, who 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 [note a] resurrection from the dead;]
[Paraphrase] 3, 4. Concerning the Messias, the Son of God, by him sent into the world (who according to the flesh was born a Jew, of the stock of David, but according to the spirit of holiness, or in respect of that other nature in him, called his eternal spirit, Heb. 9. 14. (far above all that is flesh and blood) that, I say, which shone in him most perfectly, after, and through, and by his resurrection from the dead, 2 Cor. 13. 4, was set at God's right hand, the Son of God in power, to whom accordingly, as to a Son, all power was given by the Father) even Jesus Christ our Lord.
5. By whom we have received grace and Apostleship for obedience to the faith among all Nations, for his name,]
[Paraphrase] 5. Who hath afforded me the favor or honor to be sent as Apostle of the Gentiles, to all the Nations of the world, to reveal to them, and work in them obedience to the doctrine of the Gospel (called the faith, Act. 6. 7.) in his name, and to his glory,
6. Among whom are ye also, the called of Jesus Christ:]
[Paraphrase] 6. In which number ye also are, as many as have received the faith of Jesus Christ (see note on Mat. 20. c. 7.)
7. To all that be in Rome, beloved of God, called to be Saints; Grace be to you and peace from God our Father and the Lord Jesus Christ.]
[Paraphrase] 7. To all the Christians that are in Rome, Jews and Gentiles both, beloved of God, and which have received that special mercy from him, to be from a state of all unworthiness brought in, and received by him to be Christians and Saints, I send greeting, and thereby my heariest wishes and prayers, that all the divine mercies and goodness and all manner of prosperity, from God our Father and the Lord Jesus Christ, be multiplied upon you.
8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.]
[Paraphrase] 8. And the beginning of my greeting to you must be, my acknowledgement of the great goodness of God unto you all (which is an infinite mercy also to me, who do exceedingly desire the advancement of the Gospel amongst you) that the report of your submission to the Gospel of Christ is spread far and near over all the world.
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,
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.]
[Paraphrase] 9, 10. For God knows, and will bear me witness (whom I inwardly and sincerely serve in the preaching of the Gospel of Christ) how daily constant I am in mentioning all your wants to God, and, whensoever I pray, making this one solemn request, that what I have so long designed and desired, may happily, if it seem good in God's eyes, be accomplished at last, viz. that I may come personally unto you.
11. For I long to see you, that I may impart unto you some spiritual gifts, to the end you may be established:]
[Paraphrase] 11. For I earnestly and passionately desire to see you, that what ever part of my Apostolical office, or of the gifts which God hath endued me with, may contribute anything toward the confirming of you in the faith (who are Christians already) may be by me freely communicated unto you:
12. That is, that I may be comforted together with you, by the mutual faith both of you and me.]
[Paraphrase] 12. That by my affording you some spiritual aide, you may receive comfort and advantage, and I also by your being thus confirmed by my means; and so we may be mutual comforts to one another, by the communicating of my knowledge, and the increase of yours.
13. Now I would not have you ignorant, brethren, that oft times I purposed to come unto you (but was let hitherto) that I might have some fruit among you also, even as among other Gentiles.]
[Paraphrase] 13. And truly, brethren, I desire you should know that it hath been no fault or omission of mine, that I have not come all this while; many resolutions I have had (but from time to time some obstacle hath interposed) that I might have the comfort of seeing you and imparting somewhat to you, which may tend to your advantage and proficiency, as I have in the rest of the Nations, that have been either converted by me, or whom I have since visited and confirmed, as I desire to do you at this time, v. 10.
14. I am a debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise.]
[Paraphrase] 14. I count myself obliged to do whatsoever I can (either in the preaching of the Gospel, or confirming them which have received it,) to all sorts of men in the world, both those of the Churches in Asia, Ephesus, &c. which are in Greece, and others which are most distant from them, and by the Greeks called Barbarians; and so I count myself to owe to you Romans the taking a journey to you at this time, from which I have hitherto been hindered, v. 13.
15. So as much as in me is, I am ready to preach the Gospel to you that are at Rome also.]
[Paraphrase] 15. And so 'tis not my fault, who for my part, and as much as my will is concerned in it, am most cheerfully ready to take this journey to Rome also, to preach the Gospel among you.
16. For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to everyone that believeth, to the Jew first and also to the Greek.]
[Paraphrase] 16. For I am so far from concealing, that I am very forward and earnest to make known the Gospel of Christ, whatsoever opposition, or persecution, or pains it cost me, knowing it to be a most effectual means, the only one now designed by God, to bring all men that embrace it, to repentance, and reformation of life, (see note on c. 10. a) and that which is by God appointed to be made known not only to the Jews, who had the privilege of having it first revealed to them, (see Act. 3. 26.) but to all others of all the Nations of the world.
17. For therein is the [note b] righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.]
[Paraphrase] 17. For that economy of God's, that gracious method of accepting and rewarding all those that shall receive the faith and obedience of Christ, whether Jews or Gentiles, is in, or by the Gospel revealed and promulgated, to this end, that men should believe on him, and obey him sincerely, and so be partakers of it, and being justified by faith, should continue to live by faith; that, according to that which is said by the Prophet Habakkuk, c. 2. 4. The just shall by God's mercy accepting and rewarding his faith (his adherence and fidelity to him) return from captivity, and live happily, so now in like manner all that fear God should return from the captivity of sin, and continue to live a pure Christian life here, according to the rules of the Gospel.
18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who [note c] hold the truth in unrighteousness.]
[Paraphrase] 18. For on the other side, the displeasure and vengeance of God is most severely denounced against those that join impious and unrighteous lives with the profession of Christianity, that obey not the Gospel which they receive, c. 2. 8. (and such are the Gnostic heretics among you) or that by indulgence in vicious courses obstruct the Gospel, suffer it not to have force on themselves, or others, see c. 2. 24.
19. Because that which may be known of God is manifest in them; for God hath shown it unto them.]
[Paraphrase] 19. It being certain (and by their profession acknowledged) that God, as far as is necessary, is made known among them; for indeed God himself hath revealed and made himself known, (beyond all excuse of ignorance) by the various methods that he hath made use of.
20. For the invisible things of him [note d] from the creation of the world are clearly seen, being understood by things that are made, even his eternal power and Godhead; † so that they are without excuse:]
[Paraphrase] 20. For those things that are not of themselves visible, the infinite power and Divinity of God, which from time to time, ever since the creation of the world, have been in themselves invisible, yet being beheld and seen (as in reflection) by his various dealings in the world, are now become visibly discernible, so far as to render them which do not discern, or which knowing do not serve and worship him as God, that is, do not live according to the rule of the Gospel, utterly uncapable of the excuse of faultless ignorance. See note on Mat. 1. k.
21. Because that when they [note e] knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.]
[Paraphrase] 21. Because that knowledge which they have, and boast of (and from thence style themselves Gnostics, the deepest knowing men) is not by them made use of to the worshipping or acknowledging of him, but they have fallen to the worshipping of Images (which are in Hebrew called vanities, fall • ities, v. 25, and nothings, see note on c. 8. d.) and by so doing, put out that light which was vouchsafed them by God. (How this was true of the Gnostics, see note c. and f.)
22. Professing themselves to be wise, they became fools,]
[Paraphrase] 22. Assuming the title of Gnostics, of knowing more, of being wiser then other men, they have proved more sottish then any,
23. And changed the [note f] glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.]
[Paraphrase] 23. And instead of the invisible majesty and glorious appearances of God in bright clouds, &c. wherein God on Mount Sinai man ifested himself to Moses, but was not seen by him, they have expressed him, and worse •• p'd him in the images of Simon Magus and Helena, (see note e.) and have fallen into all the heathen Idolatry, of worshipping of birds, and beasts, and serpents, that is, the vilest and meanest things, by partaking in their Idol-feasts, &c.
24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves.]
[Paraphrase] 24. Upon which provocation of theirs, God hath withdrawn his grace from them, hath not restrained, but left them to themselves, to the pursuit of all their filthy desires, & permitted them to break out into all uncleannesses of the most odious unnatural kinds, one with another to commit all reproachful and unnatural villainies.
25. Who changed the truth of God into a lie, and worshipped and served the creature [note g] more then the Creator, who is blessed forever, Amen.]
[Paraphrase] 25. A just punishment on them that had changed the Gospel into a fable (see note f.) or the true invisible God into an Idol (a falsity, an empty vain nothing v. 21.) worshipping mere creatures, even above and in opposition to the Creator (see 2 Thess. 2. 4.) that one eternal majesty, whom all are obliged to worship.
26. For this cause God gave them up unto vile affections:] for even their women did change the natural use into that which is against nature;
[Paraphrase] 26. This, I say, hath provoked God to leave them to their own lusts, without restraint, to permit them to fall into reproachful sins, and mere violences, and contumelies of nature.
27. And likewise also the men leaving the natural use of the woman, burned in their lust one towards another, men with men working that which is unseemly, [and receiving in themselves that recompense of their error which is meet.]
[Paraphrase] 27. their Idolatry bringing these unnatural lusts upon them, the punishment of that former sin (see note on Jude f.)
28. And even as they did not like to retain God in their knowledge, God gave them over to a [note h] reprobate mind, to do those things which were not convenient,]
[Paraphrase] 28. And this by way of retaliation, as they have not thought fit to acknowledge God in their practices (but only to boast of their deep knowledge) so God hath left them to themselves, and given them up to a villanous detestable abominable state of mind, to commit unnatural things, such as nobody will think tolerably fit, or approve of,
29. Being filled with all unrighteousness, fornication, wickedness, [note i] covetousness, maliciousness; full of envy, murder, debate, deceit, malignity, whisperers,
30. Backbiters haters of God, [note k] despiteful, proud, boasters, inventors of evil things, disobedient to parents,]
[Paraphrase] 29, 30. Whether sins of uncleanness of all sorts, of which they are full, or whether malice, bloodiness, contention, (which also these Gnostics everywhere professed, against the Christians) falseness, baseness of disposition, insusing hatred and variance secretly into all, detestable abominable people, most insolent in their reproaching of others, and boasting of themselves, inventors of all sorts of strange villainies, especially those of uncleanness, contemners of all that are placed over them, especially the rulers of the Church, the Apostles, &c. (see Jude 8. note d.)
31. [note l] Without understanding, [note m] covenant-breakers, without natural affection, implacable, unmerciful:]
[Paraphrase] 31. Caring not how they behave themselves towards other men, honestly or no, whether they injure others or no, unfit for friendships, for leagues, or bargains, who do not well in consort with others, have nothing of trust or kindness or constancy in them, void of all kindness to their nearest friends, Luc. 21. 16. irreconcilable to all against whom they have conceived any malice, men without all bowels of compassion in persecuting of others.
32. Who knowing the judgment of God, (that they which commit such things are worthy of death,) not only commit the same, but have pleasure in them that do them.]
[Paraphrase] 32. Who having received the faith of Christ, the Christian profession, (taking upon them to be most skillful in mysteries, to know more then any others) of which it is one acknowledged part, that of such sins as these eternal damnation is the just reward, do yet not only favor themselves in the commission of them (to which they may have some temptations from the flesh) but as if their very understandings were debauched and corrupted, do approve and patronise (see Theophylact) them in others, and think the committing such things so far from crimes in them, that they make them parts of their religion, special mysteries, and depths of their theology, very pious, and commendable in any of their followers.
Annotations on Chap. I.
[ a] V. 4. Resurrection from the dead ] 〈 in non-Latin alphabet 〉 is the general word which contains under it the rising again of every dead body, and is appliable to every such particular that riseth, and so here denotes the Resurrection of Christ, being by the Context particularly determined to that, as in other places it may denote the Resurrection of any one or more men, as the Context shall enforce.
[ b] V. 17. Righteousness ] For the explaining of this verse, the first thing to be examined is the notion of 〈 in non-Latin alphabet 〉 righteousness, and with the addition of 〈 in non-Latin alphabet 〉 the righteousness of God. 〈 in non-Latin alphabet 〉 righteousness signifies not always the virtue of just dealing, but sometimes, by a Metonymy, the matter about which that is conversant, the things which by Law are required of any, and in performance of which his righteousness consequently consists. Thus when Mat. 3. 15. Christ saith to John, Thus it becometh us to fulfill all righteousness, by righteousness are meant all those things that under that more imperfect ministry of John were prescribed men, and required of them to do, to their being approved by God. Thus those things which are required of Jews to perform under the Mosaical Law, are called 〈 in non-Latin alphabet 〉 , the righteousness which is in the Law, Phil. 3. 6. And, there being two sorts of Proselytes of the Jews, one of those which undertook the whole Law of the Jews, were circumcised, &c. the other of those which only received the seven precepts of the sons of Adam, and Noah, the former of these were called indifferently 〈 in non-Latin alphabet 〉 Proselytes of the covenant, and 〈 in non-Latin alphabet 〉 Proselytes of righteousness. Where righteousness signifies all those commands and ordinances, which in that Mosaical Covenant were required of the Jews, and without submission to which no stranger was permitted to come into their inner court of the Temple, and join with them in the worship of God. To this purpose it is observable, what was the prime occasion of this Epistle, the great charge which by the Jews was laid on Paul for preaching the Gospel to the Gentiles, and thereby promising them acceptance and mercy from God for all their past sins on condition of their embracing the Gospel, and living for the future according to that rule, without any performance of the ritual Laws of Moses, Circumcision, &c. This the Jews violently opposed, as that which was an apostatizing from the Law of Moses, and the setting up a new righteousness, a new summary of performances, a new Law, to the prejudice of the Mosaical. What Paul had thus done, he here asserts and stands to, as that which was now the declared will of God, under the Gospel, though distant from that which had before been required of Jews under the Law. And as now he sets up the faith of Christ, 〈 in non-Latin alphabet 〉 the Law of faith, the summary of those things which Christ from God requires of all men, against the Ordinances of external obedience in the Mosaical Law, so he thinks fit to style one the righteousness of God, as the other was the Jews righteousness, and this righteousness of God 〈 in non-Latin alphabet 〉 , of, or by, faith, that is, that which Christ hath now revealed or declared to be our righteousness, that which is required of us now under the Gospel, to our being justified in God's sight, in opposition to the 〈 in non-Latin alphabet 〉 , that sort of legal performances, Circumcision, &c. by observation of which the Jew and the Judaizer pretended to be acceptable, and justified before God, and without which they contended that there was no justification to be had, and consequently that the uncircumcised Gentiles could not be justified, or acceptable in the sight of God; the contrary to which is by S. Paul here undertaken to be proved, and is after enlarged on, c. 3, & 4. &c. Thus much for the occasion of this phrase, and the general importance of it, to note that way of economy of saving and justifying men under the Gospel. As for the more particular nature of this way of God's dealing in Christ, that is also contained in the 〈 in non-Latin alphabet 〉 , by faith, as faith signifies the embracing, and obeying of Christ, after a former life of sin and ignorance, such as the heathens had lived in. For whatsoever their former lives had been, against which the Jews objected, that they were Idolatrous and vile, and neither capable of God's favor, nor 〈◊〉 to be conversed with by any pious person, yet Christ that came not to call the righteous, but sinners to repentance, came particularly, though not primarily, to call, and offer place of repentance to them, and upon reformation, to allow them pardon: which though it were not 〈 in non-Latin alphabet 〉 a righteousness by, or from, works, a way of economy, whereby only just or worthy persons are called and received, yet it is a righteousness by, or from, faith, whereby through God's mercy, and pardon of sin in Christ, those that come in to him, and give up themselves to sincere obedience for the future, are accepted, and justified by God, as Abraham was, which is styled God's justifying the ungodly, because those that have been most impious, have yet place of repentance given, and are accepted by God upon repentance. In this sense we shall oft find this word 〈 in non-Latin alphabet 〉 righteousness in the ensuing chapters. So c. 9. 30. 〈 in non-Latin alphabet 〉 the Gentiles laid hold on righteousness, that is, on this Evangelical way, and c. 10. 3. 〈 in non-Latin alphabet 〉 , the Jews not knowing this course of justifying sinners, set down in the Gospel, sought to establish their own (Judaical) righteousness, and were not subject to God's righteousness. So again v. 6. 〈 in non-Latin alphabet 〉 (the same phrase, as here, in this placing and construction of the words) the righteousness from, or by, faith, that is, this Evangelical way, which is by the faith, or the Gospel, and is opposed to the 〈 in non-Latin alphabet 〉 , the promulgation of the Law, which brought nothing but death to every act of willful sin. So the Apostles are called 〈 in non-Latin alphabet 〉 2 Cor. 11. 15. ministers of righteousness, viz. of this way of justifying men in Christ, which elsewhere are called ministers of the new covenant, noting righteousness in this notion, to signify this New covenant (as righteousness and covenant, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , were said to be all one) or this Evangelical way under it, explained v. 24. by 〈 in non-Latin alphabet 〉 , our being justified freely by his grace, or mercy, without any such precedent obedience of ours, that may any way challenge it. All that remains is, to inquire, first, why 〈 in non-Latin alphabet 〉 , from or by faith, should in the construction be joined with 〈 in non-Latin alphabet 〉 righteousness; then why 〈 in non-Latin alphabet 〉 to faith should signify that we may believe. For the first, it is but an ordinary 〈 in non-Latin alphabet 〉 both in these and other authors, thus to transpose words, on the like occasion; and that it is so here, is evident by the ensuing citation out of the Prophet, as it is written, (which notes these two to be parallel) the just by faith shall live, and by the like phrase, c. 3. 22. &c. 10. 6. And for the second, 〈 in non-Latin alphabet 〉 , that we may believe, that will be very agreeable also to many other places in this book; for so 〈 in non-Latin alphabet 〉 to salvation v. 16. is, that they may be saved; so 〈 in non-Latin alphabet 〉 to burning Heb. 6. 8. that it may be burnt; and so Wisd. 11. 23. 〈 in non-Latin alphabet 〉 , Thou passest over the faults of men to repentance, that is, that they may repent; and so here c. 6. 16. 〈 in non-Latin alphabet 〉 , to obedience, is, that ye may obey, & v. 19. 〈 in non-Latin alphabet 〉 , to iniquity, is, thats you may commit all villainy, as in the conclusion of that verse, 〈 in non-Latin alphabet 〉 to purification, or sanctification, is, that ye may live pure and sanctified lives.
[ c] V. 18. Hold ] The word 〈 in non-Latin alphabet 〉 signifies two things, (very distant) to retain and hold fast, and to obstruct or hinder. 〈 in non-Latin alphabet 〉 , saith Hesychius, it signifies to hold fast, to hinder, to compresse. In the notion of hindering 'tis taken 2 Thess. 2. 6, 7. and in the other in divers places. By this means 'tis become uncertain, what it should signify here, especially when either way the sense is very commodious: for even they that retain the truth in unrighteousness, that under the acknowledgment and profession of the truth, veil and join all manner of impious living, do thereby hinder and obstruct the truth, viz. the force of it on themselves and the propagation of it to others by that impious living of theirs. But the former is the more likely sense of it, and most agreeable to the consequents, of their knowing the truth, and becoming inexcusable thereby.
[ d] V. 20. From the Creation ] The phrase 〈 in non-Latin alphabet 〉 is here joined with 〈 in non-Latin alphabet 〉 the invisible things, or attributes of God, his power and Godhead, from the foundation, or creation, of the world, that is, ever since the creation; so doth 〈 in non-Latin alphabet 〉 from the beginning of the creation signify Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈 in non-Latin alphabet 〉 Mat. 13. 35. the things hidden from the foundation of the world, and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from, that is, ever since, the crreation, & so c. 9. 26. so Rev. 13. 8. & 17. 8. names written and not written in the book of the lamb from, that is, ever since, the foundation of the world. By which it appears that there is no necessity of understanding God's 〈 in non-Latin alphabet 〉 doings or actions here, of the works of the creation, but of all things that from that time to this inclusively have been done in the world by him; and so it will be extended to all the doctrines, and miracles, and actions of Christ, the whole business of the Gospel.
[ e] V. 21. Knew God ] The phrase 〈 in non-Latin alphabet 〉 knowing God here seems to refer the whole present discourse to the Gnostics, who were so called from their assuming to themselves so much of the knowledge of God, and the mysteries of religion. And these being a sort of heretics in that first age under the Apostles, who affirmed Simon to be God the Father that appeared in Mount Sinai, as also God the Son that appeared in the flesh, and the holy Ghost, who was promised to come, were the darnel sown by the envious person, wheresoever the Gospel was planted; and this as in other places, so in Rome, where Simon Magus the founder of them (contended after this time with S. Peter, but) before the writing of this, in Claudius 's days, had a statue erected to him, as to the supreme God. These Gnostics pretended to be great zealots for the Law of Moses, particularly for Circumcision, thereby to avoid the persecutions which the Jews raised against the Christians, Gal. 6. 12. and on the other side thought it lawful to offer sacrifice to Idols, 1 Cor. 8. (to comply with the heathens) because, as they said, an idol was nothing, and yet farther, worshipped the images and pictures of Simon and Helena; and so, as Eusebius saith, 〈 in non-Latin alphabet 〉 , pretending to have turned Christians, and so to have changed the idolatry and superstition that before they lived in, for the pure and sober rules of life taught by Christ, they fell nevertheless back again to all that which they seemed to have forsaken, 〈 in non-Latin alphabet 〉 , falling down to the pictures and images of Simon and Helen, worshipping them with incense, and meat and drink-offerings. 〈 in non-Latin alphabet 〉 — but for their more secret and hidden actions they were such as would astonish any to hear them, 〈 in non-Latin alphabet 〉 , for the superlative impurity and abomination that was in them. This, I suppose, will be a key of entrance into the design and meaning of this Epistle, wherein the Apostle willing to fortify the Roman converts against the danger of these superseminations, confutes these doctrines of the Gnostics, especially that of complying with the Jews concerning the necessity of observing the Judaical Law, and here first gives a character of them, as they agree with the heathens in Idolatry, and all kind of wickedness, & unnatural uncleanness, v. 29. &c. and by their living so contrary to the Law, show what little reason they have to pretend to the observing of it, when indeed 'tis the inward purity of the heart and actions, and not the outward Circumcision of the flesh, which the Law principally aimed at. That these Gnostics are the men here refer'd to may farther appear by comparing this place, especially v. 27. with the discourse of the Gnostics in S. Jude directly parallel to this (see Note on Jude d.) and so by their character here v. 29. the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ( fornication and inordinate desires ) compared with many other places of the Epistles, Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride, &c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars.
[ f] V. 23. Glory ] The word 〈 in non-Latin alphabet 〉 glory here seems to refer to the notion or use of it, Exod. 24. 16. where it is said of God's presence and appearance there in the Mount Sinai, 〈 in non-Latin alphabet 〉 the glory of the Lord abode upon the mount. From whence it is that the word schechinah, abiding, is ordinarily used to signify this or the like glorious appearance, or presence of God, and is directly parallel to 〈 in non-Latin alphabet 〉 glory here. Now of God's appearance on Mount Sinai it is to be observed, 1. that God did not there exhibit himself in any bodily shape; only glorious appearances there were, ver. 16. as it were a paved work of Sapphire stone, &c. and the sight of the glory of the Lord was like devouring fire ver. 17. but saith Moses, Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there pressed by Moses to enforce God's commandment, that they should not corrupt themselves, and make them a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast, of any winged fowl of anything that creepeth on the ground, of any fish, &c. Now of these followers and worshippers of Simon (the Gnostics ) it is sufficiently known, first that they affirmed Simon to be the supreme God, distinctly he that appeared in Sinai; so saith Cyril of Jerusalem, Cat. 〈 in non-Latin alphabet 〉 . speaking of Simon at Rome, 〈 in non-Latin alphabet 〉 , he presumed to say of himself that he was he that appeared on Mount Sinai as the Father. Secondly, that he had a statue erected to him at Rome inscribed, To Simon the holy God, and so also his whore Helena, saith Eusebius (see Note e.) and both of them worship'd by them. Nay moreover 3 d lie, that the Gnostics complied with the other heathen Idolaters, partaking of their sacrifices and feasts, and so were guilty of all kind of Idolatry. Of these therefore the Apostle may be believed to speak here particularly, and to lay to their charge 1 s t. That they changed the glory of God, that is, the glorious appearance of his in Mount Sinai, wherein yet there was no similitude seen, into an image, or similitude, of a man, viz. of Simon Magus, a bodily shape of a mere mortal man; whereas the immortal God, that appeared in Sinai, was never seen in any such shape. 2 dly , That in doing this they are guilty of that great sin of Idolatry (there forbidden, upon this ground of their seeing no similitude in Sinai, ) viz. of worshipping the im • ge of a man, and of flying, and four-footed, and creeping things, which are here repeated, as the very things that had been there interdicted. And though it be true of the Gnostics, that by their joining with the heathen Idolaters, they were literally guilty of worshipping everyone of these here named, yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them. The worshipping of one sort of the things forbidden, the likeness of the male and female, being as direct a breach of the Commandment, which forbad that and others also, as the worshipping of all and each of them would be. This is after set down more succinctly ver. 25. They turned the truth of God into a lie, that is, either the true story Exod. 24. where no similitude was seen, into this false story of Simon there appearing, or else transformed that infinite invisible Deity into an image or idol, and, 〈 in non-Latin alphabet 〉 , above and beside the Creator of heaven and earth, worship'd also 〈 in non-Latin alphabet 〉 this creature, vile sinful creatures of his, Simon and his whore. This phrase of turning, or transforming, the glory, &c. seems to be borrowed from Psal. 106. 20. They made a calf in Horeb, and worshipped a graven image: thus they turned their glory into the similitude of a calf that eateth hay, &c. As they there that saw no similitude in the mount yet made one presently, viz. the similitude of a calf; so these Gnostics here making Simon to have appeared in Sinai, as the Father, make him an image and statue to worship him in it. Of the word 〈 in non-Latin alphabet 〉 glory somewhat hath been said before, Note on Mat. 3. k. and more will be added, Rom. 9. b.
[ g] V. 25. More then the Creator ] Of the use of 〈 in non-Latin alphabet 〉 for above one instance will suffice in the Epistle of Eleazar the High-priest to Ptolemey, telling him by way of great acknowledgement and gratitude. 〈 in non-Latin alphabet 〉 , All things that are profitable to you, though they be above nature, we will obediently perform. Thus Luc. 13. 2, and 4. 〈 in non-Latin alphabet 〉 , sinners above all others, though Luc. 3. 13. it be more fully expressed by 〈 in non-Latin alphabet 〉 , more besides, or above. As for the other notion of 〈 in non-Latin alphabet 〉 for contrary to (which here may have place also, for he that worships anything above, or beside the one true God, doth it in opposition to him, and to the wronging and robbing him) we have an express testimony for it, Act. 18. 13. 〈 in non-Latin alphabet 〉 , contrary to the Law.
[ h] V. 28. Reprobate ] The word 〈 in non-Latin alphabet 〉 hath two notions especially, one among the Metallists, the other belonging to the agones. Any metal that will not bear the 〈 in non-Latin alphabet 〉 or trial, or which, being tried, betrays it self to be adulterate, is 〈 in non-Latin alphabet 〉 reprobate. But the notion that seems most peculiarly to belong to it in the New Testament, is the other, taken from the agones, where, as he that strives as he ought, and conquers, is 〈 in non-Latin alphabet 〉 approved, 2 Tim. 2. 15. and Jam. 1. 12. 〈 in non-Latin alphabet 〉 , approved, and such as shall receive the crown, and in other authors, 〈 in non-Latin alphabet 〉 well approved, (and of other creatures 〈 in non-Latin alphabet 〉 an approved horse in the 〈 in non-Latin alphabet 〉 ) so he that loses the game and prize, that doth not run or strive, 〈 in non-Latin alphabet 〉 according to the laws of the game, and so overcome, is said to be 〈 in non-Latin alphabet 〉 , to miscarry in the race, and so to lose the reward of it. Thus in Democrates, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , A man is approved or rejected not only by what he doth, but by what he wills. So in the Sibylline Oracles,
〈 in non-Latin alphabet 〉 — Christ will crown the approved. Thus 1 Cor. 9. 27. 'tis at the conclusion of an agonistical discourse of running and cuffing, &c. the close of which is that the Apostle uses all his most earnest endeavors, lest, (being a 〈 in non-Latin alphabet 〉 preacher, crier, officer in the agones, to propose the laws and rewards of the agones to others, which is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to proclaim such a man conqueror, such a man to have lost) he himself should 〈 in non-Latin alphabet 〉 be rejected, found uncapable of the reward by all aspired to, that is, fail of that crown of eternal life. So 2 Tim. 3. 8. 〈 in non-Latin alphabet 〉 , in the matter of faith, such as were found unworthy of reward by God, proposed to Christians. So Tit. 1. 16. 〈 in non-Latin alphabet 〉 to every good work, that do nothing fit to be approved by God or man: where yet, as in all the former places, the figure 〈 in non-Latin alphabet 〉 is to be observed, the word being used not for him only that deserves no reward, or that m • sses it, but for him that is most contrary, the most vi • e and wicked, that deserves the contrary punishment (as 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , ungodly, without Law, unprofitable, uncomeliness, signify the most wicked, the most unfaithful servant, most violent opposer of the Law, the greatest impurities, and many other the like) and therefore is interpreted by 〈 in non-Latin alphabet 〉 that went before, being abominable, and disobedient, or contumacious. So Heb. 6. 8. of the ground that brings forth nothing but brairs and thorns, that 'tis 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , reprobate, and nigh to a curse. And so saith Hesychius, and Phavorinus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , it signifies a wicked man. And so it is here taken in this sense of extremely ill, as appears by the effects that follow, the 〈 in non-Latin alphabet 〉 , all the abominable sins that were in fashion among the Gentile-idolaters, and Gnostic Christians. And the same may be said of that place 2 Cor. 13. 5, 6, 7. which we will explain when we come to it. There is one thing more here observable, the answering of 〈 in non-Latin alphabet 〉 here to 〈 in non-Latin alphabet 〉 in the beginning of the verse, They approved not, thought not good to have God in their acknowledgment, and answerably God gave them up to a mind, such as neither God nor any else will approve of: which manner of speaking is very frequent in the Scripture, especially in setting down God's punishments on sinners, in which the sacred writers delight to observe some correspondence. As Psal. 18. With the froward thou wilt show thyself froward; and, Because you have walked contrary to me, I will walk contrary to you; and Mat. 5. 19. Whosoever shall break one of the least of these commandments, the same shall be the least in the kingdom of heaven. And many the like, which have formerly been observed.
[ i] V. 29. Covetousness ] The word 〈 in non-Latin alphabet 〉 in this and many other places of the New Testament, which we generally render covetousness, signifies excessive, or unnatural, lusts, (not desire of money only) and is ordinarily set down among the basenesses of the Gnostic heresy, as I here suppose it is. So Eph. 4. 19. 〈 in non-Latin alphabet 〉 , who giving over all labor (as idleness was the mother-sin of the Sodomites) gave themselves up to lasciviousness, to work all uncleanness 〈 in non-Latin alphabet 〉 in inordinate unnatural desires. Thus in Photios Epist. 168. 〈 in non-Latin alphabet 〉 signifies such lust as was among Barbarians or Heathens, (and had been before exemplified in Joseph's Egyptian mistress) 〈 in non-Latin alphabet 〉 , which possessed the disturbed lover, as there it follows. So in S. Chrysostom, speaking of these unnatural lusts, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , you see that it comes all from this inordinate desire, 〈 in non-Latin alphabet 〉 , lust not enduring to stay or be contained within its own bounds. So in Antiochus 〈 in non-Latin alphabet 〉 , desire of women and such like inordinations. For as to the nature of the word, it is known to come from 〈 in non-Latin alphabet 〉 , and to signify any immoderate desire of anything above ones portion. So in Aristotle 'tis opposed 〈 in non-Latin alphabet 〉 to equality. So in Hesychius, 〈 in non-Latin alphabet 〉 , to take more then is due or meet of anything. So in Lucian de Cal. the calumniator is described to be one, that will have and inclose all his auditors to himself, will let no man else be heard, and for this he calls him 〈 in non-Latin alphabet 〉 , one that assumes more then belongeth to him: and so Democrates in his 〈 in non-Latin alphabet 〉 . defines 〈 in non-Latin alphabet 〉 to be speaking all, and not enduring to hear any body else. And in Themistius Paraphrase of the first Book de Anima, 〈 in non-Latin alphabet 〉 is taken for any kind of exceeding, 〈 in non-Latin alphabet 〉 , one exceeds, or excels, the other; and in Isocrates speaking of Monarchies, 〈 in non-Latin alphabet 〉 , they comprehend, saith he, all the advantages that are in war. And so in Ecphantes, 〈 in non-Latin alphabet 〉 , a King hath a great eminence, or excellence, over the common nature of men: and in Alex. Aphrod. 〈 in non-Latin alphabet 〉 are the faculties of the body wherein beasts exceed men, and so 〈 in non-Latin alphabet 〉 (perhaps it should be read 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 the excellence of the mind of men above beasts. And the notion of which now I speak, though it differ in the object, and matter about which it is conversant, is the same in effect with these, a desiring and usurping that which is not agreeable to his condition, sex, nature, &c. 〈 in non-Latin alphabet 〉 , those things that are not meet, which Alex. Aphrodis. more distinctly expresseth in his Schol. on Arist. de An. 〈 in non-Latin alphabet 〉 , The wicked man allows himself too large a proportion of sweet things, or pleasures. So Asterius Hom. Cont. Avarit. 〈 in non-Latin alphabet 〉 . It is not used only for the mad love of money and other possessions, but in a more general acception, to desire to have more of anything then is due & convenient. So Hierax in his book of justice (of which we have a large fragment in Stobaeus ) makes 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 all one, and then exemplifies it in Milo and Lais: and as 'tis one branch of it in Milo, 〈 in non-Latin alphabet 〉 , to snatch away the estates of those that are weaker then he, so 'tis another 〈 in non-Latin alphabet 〉 to force their wives from them. And so in Lais, as it is one act of it, 〈 in non-Latin alphabet 〉 to require and gain immoderately by her lovers; so it is another, 〈 in non-Latin alphabet 〉 to dissolve the marriages of some women, to get away their husbands from them. And of this we have a Grammatical ground in the Hebrew word, 〈 in non-Latin alphabet 〉 , which signifies both covetousness and lust, and being by the Septuagint often rendered 〈 in non-Latin alphabet 〉 covetousness, is once rendered 〈 in non-Latin alphabet 〉 pollution, Ezek. 33. 31. and to that notion of the word the place agrees, if we compare it with v. 29. Where the cause of their desolation is the abominations committed by them, and those joined with d • filing the neighbors wife v. 26. Thus in an ancient Prayer of Ephraim Syrus appointed for confession, and the sin chiefly insisted on being that of uncleanness (as appears by 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , &c.) he prays, 〈 in non-Latin alphabet 〉 , &c. have mercy on my sins, my iniquities, my unnatural lusts, adulteries, fornications, idle and filthy speakings; where if we may judge by the attendants, the word is used in this sense. Thus I conceive Plato used the word de Rep. l. 9. where speaking of sensual men, he compares them to the beasts, 〈 in non-Latin alphabet 〉 , full fed and lascivious, and far • her adds, 〈 in non-Latin alphabet 〉 , &c. where the 〈 in non-Latin alphabet 〉 must refer to the fullness of lust and flesh together. To these may be added the Gloss of Phavorinus, 〈 in non-Latin alphabet 〉 (for which he cites the Apostle) the hurt of immoderate lusting. And so the word 〈 in non-Latin alphabet 〉 which signifies this very thing and which he expresseth by 〈 in non-Latin alphabet 〉 , voluptuousness, he expresseth also by 〈 in non-Latin alphabet 〉 , an excess which is always very curious, busy, importunate to fet • h in pleasures, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being but little different from one another. Thus 'tis used in the Epistle of Barnabas, p. 231 where giving the reason why hares were forbidden under the Law, to intimate that we should not be 〈 in non-Latin alphabet 〉 like them, he adds, 〈 in non-Latin alphabet 〉 . And in the fragments of Polycarpus 's Epistle speaking of Valens an Elder of Philippi, and his having committed somewhat utterly unworthy of that calling, by his example he admonisheth others to abstain ab avaritia (that sure was in Greek 〈 in non-Latin alphabet 〉 ) from inordinate desires, & sint casti, and that they be chaste, adding that whosoever did not thus abstain 〈 in non-Latin alphabet 〉 , ab idololatria coinquinabitur, & tanquam inter Gentes judicabitur, will be contaminated with Idolatry, and judged as among the Gentiles. And so there is little reason to doubt, but that, when Bede on Mat. 5. 32. speaking of Divorce saith, non hîc intelligitur tantùm fornicatio in stupro, quod in alienis viris aut feminis committitur, sed omnis concupiscentia, vel avaritia, vel idololatria, &c. 'tis not only adultery that is here understood, which is committed on other men's wives, but every concupiscence, or covetousness, or Idolatry, he means by avaritia coveting, unnatural lust, having, no question, translated that note out of some Greek commentator who had used 〈 in non-Latin alphabet 〉 in this sense. And so when Holkot out of Papias observes that the Scriptures call by the name of Fornication, omnem illicitam corruptionem, all unlawful, or interdicted, corruption, ( sicut est Idololatria & avaritia, such are Idolatry and coveting, ) it is evident, that corruptio illicita is the 〈 in non-Latin alphabet 〉 abominable villainy, as 〈 in non-Latin alphabet 〉 signifies (see Note on c. 8. 1.) and idolatry and covetousness, the unnatural sins used by the heathen worshippers, the 〈 in non-Latin alphabet 〉 , which is Idolatry. And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter (that is, of sins) reckons 〈 in non-Latin alphabet 〉 , in all reason it is to be understood of unnatural lusts, so as to agree with uncleanness and Idolatry. Thus in all reason the word is to be taken here, where these four, [ 〈 in non-Latin alphabet 〉 fornication, 〈 in non-Latin alphabet 〉 villainy, 〈 in non-Latin alphabet 〉 naughtiness, and 〈 in non-Latin alphabet 〉 inordinate desire ] are put together, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same notion that Gen. 19. 7, and 9. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are taken, that is, to signify the sin of Sodom there described, and in all probability 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same sense also. So Col. 3. 5. in relation to the Gnostics he bids them mortify fornication, uncleanness, 〈 in non-Latin alphabet 〉 (that is, as the Syriac render it,) passivity, evil concupiscence, and 〈 in non-Latin alphabet 〉 inordinate desire, which is Idolatry. So Eph. 5. 3. Let neither fornication, nor uncleanness, nor 〈 in non-Latin alphabet 〉 , inordinate desire be named among you, putting them in the number of the nefanda, sins not to be named; and so v. 5. Every fornicator, or unclean person, or 〈 in non-Latin alphabet 〉 (not covetous, but inordinate luster ) who is an Idolater: as when Maimonides Mor. Neb. l. 3. c. 38. speaking of the unnatural sins used by the Gentiles, and having named one abominable custom of theirs, propter hoc, saith he, prohibita est incisio arboris in aliam speciem, ut • longemur à causis Idololatriae & fornicationum. To the same sense is 〈 in non-Latin alphabet 〉 1 Thess. 4. 6. as shall there (Note a.) be explained. So 1 Cor. 5. 11. 〈 in non-Latin alphabet 〉 , either fornicator, or inordinate luster, or Idolater, speaking of the Gnostic Christians again; as in Barnabas 's Epistle p. 252. in the bedroll of destroying sins there is 〈 in non-Latin alphabet 〉 , Idolatry, sorcery, magic (in reference to the Gnostics witchcrafts) inordinate lusts, fearlesnesse of God. So the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 2 Pet. 2. 14. by the matter of that whole chapter is confined to this sense, a heart exercised with inordinate lusts, which renders them 〈 in non-Latin alphabet 〉 , children of a curse, sure to be destroyed; and all this makes it reasonable to pitch upon this notion of this word 〈 in non-Latin alphabet 〉 in this place. So when Saint Paul 2 Cor. 7. after an exhortation of coming out from among them, (as out of Sodom ) and of not touching the unclean thing, c. 6. 7. and of cleansing themselves from all filthiness, c. 7. 1. subjoins v. 2. Receive us 〈 in non-Latin alphabet 〉 , we have injured no man, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , we have corrupted no man, and adds 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , it may very fitly be rendered in this sense, of foul unnatural lusts, referring all the three words to their Gnostic false teachers, that debauched those who entertained them, brought them to all 〈 in non-Latin alphabet 〉 wickedness, injustice (which is used for that sin Gen. 6. 5. and here Rom. 1. 18.) 〈 in non-Latin alphabet 〉 corruption, (used for that sin, Gen. 6. 11, 12. and 2 Pet. 2. 12. See note on 2 Pet. 1. b.) and 〈 in non-Latin alphabet 〉 inordinate lusts, in the same sense: not that Saint Paul had any reason to vindicate himself from these sins (no more had he, whatsoever other notion they could be interpreted in) but to intimate the vast difference betwixt him and the Gnostic teachers, or seducers, which had these designs upon them; which the rather appears by his next words, v. 3. I speak not to condemn you, which implies that what he last said, was by way of reproach to their new leaders, though not to the condemning of them to whom he wrote. In the same sense it is that he tells the Thessalonians 1 Thess. 2. 5. that he was not with them 〈 in non-Latin alphabet 〉 . See Note on that place.
[ k] V. 30. Despightfull ] The word 〈 in non-Latin alphabet 〉 may here most probably denote those unnatural lusts also. And so is it manifestly affirmed and defined by Plato, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , when desire draws us irrationally to pleasures, and gets dominion over us, this is named 〈 in non-Latin alphabet 〉 contamely. So Dio in Oeconomico, 〈 in non-Latin alphabet 〉 , by weeping none ever incited the Contumelious, that is, the unlawful lover. So in Phintys's book of the woman's sobriety, the adulterous wife is said 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , to be for pleasures sake guilty of sin and contumely. And so in Nicostratus 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , are adulterous brats. So in Philostratus de vita Apoll. l. 1. c. 11. 〈 in non-Latin alphabet 〉 is presently said to be 〈 in non-Latin alphabet 〉 , wicked in his loves, or lusts, and of him it follows, that he fell in love with Apollonius for his beauty. So in Charondas his Proem to his Laws, speaking of maritall chastity, and prescribing the care of procreation, not of pleasure, he adds, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , using 〈 in non-Latin alphabet 〉 for any inordinate or unlawful act of impurity. And this agree most aptly with many former passages of this chapter, and the character of the Gnostics here set down, who disliked marriage, and used all unlawful liberties and pollutions.
[ l] V. 31. Without understanding ] 〈 in non-Latin alphabet 〉 , saith Phavorinus, the Apostle means those that have no conscience; knowledge and conscience, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being all • ne, and so the want of that is the want of conscience. This, it seems, was the judgment of that learned Grammarian of this place, to which, no doubt, he refers by the word 〈 in non-Latin alphabet 〉 . Hesychius renders it one • y 〈 in non-Latin alphabet 〉 foolish, but so as foolish signifies unreasonable actions, and as 〈 in non-Latin alphabet 〉 Luk. 6. 11. signifies designing malice and mischief against Christ, and as Tit. 3. 3. 〈 in non-Latin alphabet 〉 signifies those that were guil • y of unreasonable practices. And this according to the use of 〈 in non-Latin alphabet 〉 which is sometimes the mind, the understanding, Mar. 12. 33. with which God is to be loved, as well as known, and so the not knowing him thus may be set for the greatest impiety. Of 〈 in non-Latin alphabet 〉 see more in Note on 1 Cor. 1. e.
Ib. Covenant-breakers] 〈 in non-Latin alphabet 〉 . not apt to agree with others, one that stands not to pacts, bargains, saith Phavorinus; and so Hesychius being rightly pointed, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , unfaithful and inconstant.
CHAP. II.
1. THerefore thou art inexcusable, O man, [note a] whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things.]
[Paraphrase] 1. By this it appears how little can be said in excuse of those seducers among you, who judge and condemn the orthodox Christians, as breakers of the Law, only because they are not circumcised, &c. when they who thus condemn them observe not the Law, no not in that very particular, which circumcision peculiarly noted, the abstaining from abominable uncleannesses, but live and go on in those sins, c. 1. 29. and so condemn themselves in judging others.
2. But we are sure that the judgment of God is according to [note b] truth against them which commit such things.]
[Paraphrase] 2. Whereas it is most infallibly certain, and acknowledged by all, that God passes judgment rightly, not sparing a Jew for his outward ceremonies, when he punishes a Gentile that lives as well as he, but punishing sin, rewarding disobedience (if it be not reformed and forsaken) wheresoever he finds it, without any acceptation of persons, or consideration of external performances, or privileges, or advantages in any.
3. 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?]
[Paraphrase] 3. And then how is it possible, that thou shouldest judge the pure Christian to be a breaker of the Law, and thereupon in a damnable estate, only for not being circumcised, and yet deem thyself safe, when thou art guilty of those filthiness which were most eminently prohibited by the Law of circumcision?
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?]
[Paraphrase] 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers, and his forbearing so long to punish thy sinful course, be cast away upon thee, be despised, and not made use of by thee? Dost thou not consider that all this longsuffering of God to thee is purposely designed to bring thee to reformation, and if it work not that effect, will tend to thy heavier ruin?
5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God?]
[Paraphrase] 5. Wilt thou thus go on in obdurate resisting of all God's methods, and be never the better by his deferring these judgments so long, but only to add more weight to thy ruin when it comes?
6. Who will render to every man according to his deeds.]
[Paraphrase] 6. Who shall not consider circumcision or uncircumcision, but punish or reward every man according to his actions.
7. To them who by patient continuance in well doing seek for glory, and honor, and immortality, eternal life:]
[Paraphrase] 7. To them that by constancy of pure Christian performances, and by patient bearing of the persecutions that fall upon them for that profession, go on in pursuit of that reward which Christ hath promised to such, he shall bestow another life upon the loss of this, eternal bliss in the world to come:
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 that doth evil, of the Jew first, and also of the Gentile.
[Paraphrase] 8, 9, 10. But to schismatical factious men, which are as it were born, and composed, and made up of contention (as the Gnostics are) that resist the right way, deny the Christians the liberty of not being circumcised, and themselves live in all unnatural sins, those that do thus renounce the Gospel, and live contrary to the Law, to such all judgments must be expected, desolations and destructions here in a most eminent manner, and eternally misery attending them. And as the Jew shall have had the privilege to be first rewarded for his good performances (as appears by Christ's being first revealed to him, in whom consequently and proportionably he shall have all spiritual grace and crown, if he embrace Christ, and live exactly and constantly according to his directions) so must he also expect to have his punishment and destruction first, and that a sad one at this present by the Roman armies, upon their small rejecting and refusing Christ. The greater his privileges are, the greater also his provocations and his guilt will be. And then the Gnostic also that takes part with the Jew, shall bear him company in the vengeance. As for the Gentiles, as they are put after the Jews only (and not left out) in the mercies of God, particularly in the revealing of Christ, so shall their punishments upon their provocations only come after the punishment of the Jews, not be wholly superseded (and accordingly 'tis to be seen in the predictions of both their ruins, in the Revelation, the Jewish unbelievers and Gnostics are punished first, and then the Gentiles and carnal Christians with them also.)
10. But glory, and honor, and peace to every man that worketh good, to the Jew first, and also to the Gentile.]
11. For there is no respect of persons with God.]
[Paraphrase] 11. For God's rewards and punishments are not confer'd by any uncertain rule of arbitrary favor or displeasure, neither depend they upon any outward privileges or performances, as either having or not having received the Law, being or not being circumcised, but are exactly proportioned according to man's inward qualifications or demeanors.
12. For as many as have sinned without Law, shall also perish without Law: and as many as have sinned in the Law, shall be judged by the Law.]
[Paraphrase] 12. For all those of the Gentile world, who having not received the Mosaical Law of circumcision, have sinned against that knowledge of God which hath otherwise been afforded them, shall be adjudged to perdition, though not by the Law of Moses, (it shall never be laid to their charge that they have not been circumcised) or, though they be punished, yet shall not they have that aggravation of their sin and punishment, which belongs to those which have received the Law of Moses, they shall only be judged for their not observing the Law of nature (see Theophylact ) the Law of Moses being not able to accuse them. And those who having received the Law of Moses, and in it the sign of the covenant, circumcision, do not yet live according to it, (such are these unbelieving Jews, and Judaizing Gnostics) all the benefit that they shall reap by their having received the Law and circumcision, shall be to have that their accuser, by which they may be condemned the deeper, instead of their advocate to plead for them.
13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.]
[Paraphrase] 13. For, to speak to the latter first (see note on Mat. 7. b.) 'tis a dangerous unchristian error, to think that the heating or knowing their duty, the having the Law delivered to them (yea and the seal of the covenant, circumcision in their flesh) without conscientious practice of the duties thereof, shall stand them in any stead: No, 'tis only the living orderly, according to rule and Law, that will render any man acceptable in God's sight.
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] 14. And for the former, 'tis clear, for when the other people of the world, which have not had that revelation of God's will and Law which the Jews had, do without that revelation, by the dictate of their reason, and those natural notions of good and evil implanted in them, (and by those precepts of the Sons of Adam by parents transmitted to children, and so, without any further revelation from heaven, come down unto them) perform the substantial things required in the Law of Moses, and denoted by circumcision and other ceremonies▪ this is an argument and evidence, that these men do to themselves supply the place of Moses's Law.
15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and [note c] their thoughts the mean while accusing, or else excusing one another.]
[Paraphrase] 15. And that obligation to punishment, which is ordinarily caused by the Law, these men demonstrate themselves to have, without help of the Mosaical Law; From whence also it is, that as conscience (which, according to the nature of the word, is a man's knowing that he hath done, or not done, what is by Law commanded) is constantly witness either for, or against them, that they have done, or not done their duty, so the general notions and instincts of good and evil that are in them, without any light from the Mosaical Law, do either accuse them as transgressors of the Law of God, or else plead for them, that they have not culpably done anything against it. From whence it appers to be most just even by their own confession, that they that have sinned without Law, transgressed the Law of nature, should also be punished, though they never heard of this Mosaical Law, (which was the thing affirmed v. 12. from whence to v. 16. all that hath been said is but a parenthesis.)
16. In the day when God shall judge the secrets of men by Jesus Christ according to [note d] my Gospel.]
[Paraphrase] 16. And when I speak of perishing, and judging, v. 12. I speak of that doom which shall involve all both Jews and Gentiles at that great day, when Christ Jesus, being by his Father seated in his regal power, shall at the end of all come forth again to judge the world, not according to outward privileges or performances, but inward qualifications & demeanures, being, as he is, a searcher of hearts: For then shall the Jews be dealt with either in judgment or mercy, as they have lived or not lived according to the rules of the Mosaical Law, and so the Gentiles also according as they have obeyed or not obeyed the Law of Nature. (And this is the very doctrine that hath been taught us by Christ, and by me and others preached to the world.)
17. Behold thou art [note e] called Jew, and restest in the Law, and makest thy boast of God,]
[Paraphrase] 17. And thus shall the process be to the Judaizing Gnostics, in this or the like from; Thou that callest thyself, or sayest thou art a Jew, though indeed thou art not, Thou that dependest on the outward performances of the Law, circumcision, &c. as if justification were to be had by that, and could not be had without it, Thou that boastest that God is thy father, or favourer in a peculiar manner, because thou adherest so faithfully to his Law, even in opposition to Christ's reformations, (see note on Mat. 5. g.)
18. And knowest his will, and [note f] approvest the things that are more excellent, being instructed out of the Law,]
[Paraphrase] 18. Thou that undertakest to know all the mysteries of God's will (and thence art by thyself called a Gnostic or knowing person) and upon examination, to approve, and practice the highest perfections, by the skill which thou hast in the Law of Moses,
19. And art confident, that thou thyself art a guide to the blind, a light of them which are in darkness,]
[Paraphrase] 19. And so by that advantage takest thyself to be a most knowing person, fit to lead all others, and despising the orthodox Christians for blind and ignorant, (see note on Jam. 3. a.)
20. And instructer of the foolish, a teacher of babes, which hast the [note g] from of knowledge and of the truth in the Law;]
[Paraphrase] 20. Assumest great matters to thyself, as having a scheme or abstract of all knowledge and true religion (see note on 2 Pet. 1. c.) by the knowledge and understanding which thou hast, and by the glosses which thou givest of the Law;
21. Thou therefore which teachest another, teachest thou not thyself? 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?]
[Paraphrase] 21, 22. Thou therefore, I say, that pretendest such zeal to, and skill in the Law, that art so strict for legal performances, dost thou commit the same sin thyself (supposing it stealth, &c.) which thou condemnest in others? dost thou that condemnest a Christian for not being circumcised, commit the great sin forbidden in the Law of circumcision? This is, as if he that pretended such a pious respect to the place of God's worship, as not to endure with any patience a false God or idol to be set up in it, should yet so much despise the same place, as to rob it of those things that are consecrated to it: which sure it as absolute a profaning of any holy place, as to set up the most heathen idol in it.
23. Thou that makest thy boast in the Law, through breaking the Law dishonorest thou God?]
[Paraphrase] 23. Thou that gloryest in thy zeal to the Law, dost thou commit the most unlawful practices, and by so doing bring a reproach on all Christian religion?
24. For the name of God is blasphemed among the Gentiles through you, as it is written.]
[Paraphrase] 24. For the unbelieving Gentiles seeing and judging by your evil lives, are aliened from Christianity, have an evil opinion of the profession, and of Christ, whom you worship, and so those Scriptures which mention the dishonor of God's name among the Gentiles, Isa. 52. 5. Ezek. 36. 20, 23. may fitly be accommodated to you.
25. For circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.]
[Paraphrase] 25. For men that thus live 'tis madness to think that circumcision will stand them in any stead: For circumcision is a Sacrament to seal benefits to them who are circumcised, if the condition required of them (that is, the sanctity and purity signified thereby) be performed also; but if not, there is no special advantage comes to them by being circumcised, that is, by thus complying with the Mosaical Law.
26. Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be counted for circumcision?
[Paraphrase] 26. And by the same reason, if those who are not observant of the Law, or circumcised, viz. the Christians of the Gentiles, live those lives of purity and sanctity, which that Sacrament was set to engage men to, they shall be accepted by God as well as if they had been circumcised.
27. And shall not uncircumcision which is by nature, if it fulfill the Law, judge thee, who [note h] by the letter and circumcision dost transgress the Law?]
[Paraphrase] 27. And those that having not been circumcised, nor received the Law of Moses (see note on Mat. 5. g.) but only those natural dictates, and directions, which are common to all men, if they yet do the things commanded in the Law of the Jews, that is, the moral substantial part of it, they shall condemn thee, who being in that legal state, and observing not the sense and meaning, but only the letter of the Law, art outwardly circumcised, but dost not perform that purity which that ceremony was set to signify, and to engage all, that are circumcised, to observe it.
28. For he is not a Jew, that is one outwardly; neither is that circumcision which is outward in the flesh.]
[Paraphrase] 28. For he is not the child of Abraham, such as to whom the promises pertain, who is born of his race or seed, and no more; nor is that the available circumcision, which is external, that mark imprinted on 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] 29. But he is the Jew indeed, the true child of Abraham (who shall be accepted by God) though he be not so by birth, who in the purity of the heart performs those substantial Laws required by God of the Jews, & revealed to them more distinctly then to other Nations, and the available circumcision is that of him, who cuts off all superfluities and pollutions which are spiritually, though not literally, meant by the Law of circumcision, and so becomes pure in heart (see note on Mat. 5. g.) who hath that Law, of which circumcision was the sign and seal, (the law of purity, or abstinence from those unnatural sins, &c.) printed in his spirit, or inner man, his soul, (that is, that practices it:) not he who hath literally obeyed it, and been circumcised outwardly in the flesh, even he whose praise is not of men (who see the outside only, and among whom 'tis counted a great dignity to be a circumcised Jew) but he who so behaves himself (whether he be a Jew or Gentile) that God may accept of him, as a sincere performer of his commands, an obedient servant of his.
Annotations on The Epistle to the Romans. Chap. II.
[ a] V. 1. Whosoever thou art that judgest ] 〈 in non-Latin alphabet 〉 thou that judgest here, and in the end of the verse, and v. 3. is clearly the Gnostic Judaizer, who teaches the observation of the Mosaical Law, and accuses the Orthodox Christians, who are not circumcised, for breakers of the Law; and yet himself runs riotously into those sins, for the abstaining from which, Circumcision was designed and instituted by God. This judging and condemning of the Gentile-Christians was by them taken up from the Jews, who having themselves guilt enough of sins, as well as the Gentiles, would yet discriminate themselves from all others by this or the like character of legal observances, as by that which should justify them, or free them from judgment, under which the Gentiles, which knew not the Mosaical Law, and were not circumcised, were to lie, and be accursed. This was the thing that John the Baptist warns them of, to bring forth meet fruits of repentance, and not to say within themselves, We have Abraham to our father, which they were apt to believe should stand them instead in the absence of all those fruits. This was the great error of that people, consequent to their opinion of their absolute election, whereby they resolved, that 'twas not their just, or pious performances, that were looked on by God, or required to their Justification, but their being Abraham 's seed, within the Covenant, and having the sign of the Covenant in their flesh, which they looked on as engagements (if not allurements and motives) of the favor of God to them, howsoever they lived; by this means making God a 〈 in non-Latin alphabet 〉 , one that chose, or accepted, or favored 〈 in non-Latin alphabet 〉 , persons, that is, men barely considered, with some outward advantages to set them off, without any intuition of their qualifications or demeanors. Which was the thing that is distinctly disclaimed here, ver. 11. and which S. Peter discerned to be so false, by the revealing of the Gospel to the Gentiles, Act. 10. 34. Thus is the word 〈 in non-Latin alphabet 〉 used c. 14. 4. of the Jewish Christian, that abstained from some sorts of meats v. 2. and though he doth that either out of weakness, as that signifies disease, erroneous seduction, or at least out of infirmity and ignorance, as thinking himself bound to it by the Mosaical Law (which he believes still to oblige) and so ought not to be despised, or set at naught by him that understands Christian liberty better, yet doth very ill in judging all others that do not abstain as he doth. For this is the very same error that is here reprehended in the Jews and Gnostics, of judging all others as men out of God's favor, because they do not what they do, or pretend to do, that is, observe not the ritual parts of Moses 's Law. And this being an error which the Jews and Gnostics were so guilty of, (and consequently of this sin attending it, of judging and condemning all but themselves) is particularly marked in the Jews Mat. 7. 1. and beaten down by Christ (as here in the Judaizers by the Apostle) as an irrational sin, the grounds of which were quite contrary to the prime attribute of God, his justice, and rewarding all that diligently seek him, Heb. 11. 6. and every man according to his works here, ver. 6. and justifying the doers, not hearers of the word, v. 13.
[ b] V 2. Truth ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both truth and justice, and is rendered by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and here one of them is put for the other, 〈 in non-Latin alphabet 〉 truth, for 〈 in non-Latin alphabet 〉 justice, so as on the other side, 〈 in non-Latin alphabet 〉 the unjust mammon is opposed to the true riches. See Note on Mat. 23. f.
[ c] V. 15. Their thoughts the mean —] The 〈 in non-Latin alphabet 〉 here are the practical 〈 in non-Latin alphabet 〉 common notions of good and evil, which are among the generality of men, even heathens, without any light from the Mosaical Law, and are called 〈 in non-Latin alphabet 〉 reasonings, because reason, when it comes to a maturity, if it be not precorrupted with false doctrines and prejudices, will be able to conclude that this ought to be done, and not that, and so give us the principles of all Moralactions.
[ d] V. 16. My Gospel ] Paul's preaching everywhere, whither he came, is literally to be styled his 〈 in non-Latin alphabet 〉 or Gospel, & so it seems to signify here. So in the Epistle of Clemens Romanus (contemporary to that Apostle) ad Corinth. after the mention of Blessed Paul's Epistles, he bids them mark 〈 in non-Latin alphabet 〉 , what he hath first written to you (Corinthians) in the beginning of the Gospel, that is, at the time when the Gospel was by him first preached among them.
[ c] V. 17. Called a Jew ] 〈 in non-Latin alphabet 〉 is somewhat more then 〈 in non-Latin alphabet 〉 , it signifies an addition to ones proper name, and so it was here. The Gnostics assumed to themselves the name of Jews, professing to be of that religion, great friends to Moses 's Law; 〈 in non-Latin alphabet 〉 , Rev. 2. 9. they say that they are Jews, when indeed many of them were not such, either by birth, or observation of the Judaical customs, being not themselves circumcised (see Gal. 6. 13. and Note on Rev. 2. e.) and those that were, living (not according, but) quite contrary to the Mosaical Law.
[ f] V. 18. Approvest ] That 〈 in non-Latin alphabet 〉 to prove, or try, signifies so to examine and prove as to approve, appears by some other places, where the word is used. So 1 Cor. 11. 28. Let a man prove, or examine, himself, and so let him eat of that, &c. where 'tis certain that, if upon examination he find himself unworthy, he must not so eat; for if he do, he eats damnation to himself, v. 29. and therefore it must signify the approving himself to God and his own conscience. So Rom. 14. 22. Happy is he who doth not judge, or condemn, himself, 〈 in non-Latin alphabet 〉 (not, in what he examines himself, but) in what, upon deliberation, he so likes, approves, as to think fit to act accordingly; that is, Happy is he that, when he is resolved of the matter of the action, that it is lawful, doth it with such care that he hurt not others, that he hath nothing to blame in himself when he hath done it. So Gal. 6. 4. Let every man 〈 in non-Latin alphabet 〉 prove his own work, that is, so prove, examine his own actions, as to approve them to himself, his own conscience, and to God, and then he shall have glorying, or rejoicing, (that is, he shall be able to comfort himself) 〈 in non-Latin alphabet 〉 toward himself alone, that is, by looking on himself absolutely, and not only in conjunction or comparison with other men, which is meant by 〈 in non-Latin alphabet 〉 , and not towards another, to which belongs the reason rendered in the next verse, For everyone shall bear his own burden. So Eph. 5. 10. walk as children of light, 〈 in non-Latin alphabet 〉 , examining, proving, what is acceptable to the Lord;