Annotations on the New Testament
2. God hath not cast away his people, which he foreknew. Wot yet not what the Scripture saith of Elias? how he [note a] maketh intercession to God against Israel, saying,
[Paraphrase] 2. God hath according to his threats, Deut. 29. 28. cast off the rebellious Israelites; but those whom he did foresee to be such, whom he might according to the rules which in the Gospel he hath prescribed, approve and love, his honest faithful servants that have any kind of probity in them, those sheep that hear his voice he hath not now cast off, or passed any decree against them: Of which kind, though they seem but few, yet are there not so few. In like manner as in the story of Elias, 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people, their murthering God's prophets, and throwing down his altars (then built by pious men of the ten Tribes to serve God with, when they were not permitted to go to Jerusalem, in which case the prohibition of building private altars is by the learned Jews said to have ceased,) and doing it in so universal a style, as if he were the one only pious man left in the land, and that that was the reason that they now plotted and attempted to kill him also.
3. Lord, they have killed thy prophets, and digged down thine altars, and I am left alone, and they seek my life.)
4. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.]
[Paraphrase] 4. To this complaint he receives answer by the voice from heaven, 1 Kin. 19. 12. in these words, I have reserved, or left for myself out of that deluge of sin, wherein the ten Tribes are involved, or, (as the Hebrew may be rendered) I will reserve a remnant of seven thousand men, which have not, or shall not bow the knee to Baal, (as there were some that observed the Law, and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar, Ezek. 9. 4.)
5. Even so then at this present time also there is a remnant according to the election of grace.]
[Paraphrase] 5. So at this season some, though a few in proportion, have been preserved, such as, according to the rules of the Gospel, God hath determined to receive, humble obedient servants of his, which have readily received the faith of Christ (answerable to those v. 4. that bowed not the knee to Baal) and from their former sins did now, on Christ's call, turn to him, and so were capable of that justification brought in by Christ, which consisting in pardon of sins to all penitent believers, and not in rewarding of works, belongs to those which thus return to him. See note on 1 Pet. 2. 6.
6. And if by grace, then it is no more of works; otherwise grace is no more grace:] But if it be of works, then it is no more grace; otherwise work is no more work.
[Paraphrase] 6. And if this means of reserving of them, and of their escaping out of that deluge, were by the mercies of God in Christ and their embracing the Gospel, the only condition required on their part to make them capable of it, then sure is it not by adhering to the Mosaical performances, nor by special merit of their own, imputable to themselves, for then the Gospel were not the Gospel.
7. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.
8. According as it is written, God hath given them the spirit of [note b] slumber; eyes that they should not see, and ears that they should not hear until this day.]
[Paraphrase] 7, 8. The short then is, that the generality of that people have not attained that justification that God will crown, but the election, the remnant (see note on Lu. 13. b. and 1 Pet. 2. c.) that being called by Christ did not neglect to make use of it, these have attained it; but all the rest, that made not use of that grace (resisted Christ when he was preached to them) these have grown obstinately blind, and in them is performed what Isaiah ch. 29. 10. spoke of those who had first hardened their hearts against God, God gave them up to absolute obduration, and blindness, and deafness, and so they continue unto this day.
9. And David saith, Let their table be made a snare, and a trap, and a stumbling-block, and a recompense unto them.
10. Let their eyes be darkened that they may not see, and bow down their back always.]
[Paraphrase] 9, 10. And so what David said prophetically of some in his time, Psal. 69. 22. (by way of retribution to their sins) that the things that were for their good, their very necessary food and refreshment, should turn to their mischief; so doth the preaching of the Gospel now to their obduration. As he said that they should be blinded and go stooping, not able to look up to heaven; the like is now fallen on the Jews, the preaching of the Gospel hath been their obduration, they are the worse, not the better for it, they are blinded, and able to see nothing of heavenly things.
11. I say then, Have they stumbled that they should [note c] fall? God forbid. But rather through their fall salvation is come to the Gentiles, for to provoke them to jealousy.]
[Paraphrase] 11. But here 'tis again objected, that this doctrine of ours concludes us to think that the Jews are utterly cast off, by this their not receiving the Gospel, and that now they are past all hope of recovering. To this I answer again that this is not our doctrine, or duly concluded from it, but this only, that, as by their obstinacy the Gentiles have received an huge advantage, the Gospel preached to them by us, when we were driven away by the Jews; so the Gentiles receiving the Gospel hath been made use of by the infinite wisdom of God, to make the Jews jealous and emulous, and troubled to see themselves so out-stripped by those whom they so contemned, so to make that emulation an instrument to bring them in to Christ also.
12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their [note d] fullness?]
[Paraphrase] 12. And if by thus punishing of their unbelief and obduration, so much advantage have accrued to the Gentiles, and so the multitude of the Jewish unbelievers hath been the means of converting many heathens; how much more shall the addition of the multitude of Jewish believers, if they shall yet repent and come in, be matter of confirmation of the faith to the Gentiles, and a means to bring them all to receive it, to convert the Gentiles over all the world?
13. For I speak to the Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office,]
[Paraphrase] 13. This of the multitude of the converted Gentiles I speak with some reflection on myself, and therein I proclaim the success I have had in preaching to the Gentiles, (many of whom have been converted by me.)
14. If by any means I might provoke to emulation them which are my flesh, and might save some of them.]
[Paraphrase] 14. To this end, that I may work some emulation or jealousy in my brethren the Jews, and bring some of them to repentance and belief in Christ.
15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?]
[Paraphrase] 15. For if the casting off the contumacious Jews be a means of sending and spreading the Gospel to the Gentiles, and so of bringing them into the Church, and obtaining pardon for them upon their repentance, what a miracle of mercy will it be for these Jews now to repent, and to be actually reassumed into God's favor, and to receive the faith of Christ? Even as great a miracle, as fit to work upon the Gentiles (both to make them all believe on Christ, when his crucifiers do so, and rejoice at this happy turn) as if they should see them raised from the dead again.
16. For if the first fruits be holy, the lump is also holy: and if the root be holy, so are the branches.]
[Paraphrase] 16. And sure they are not yet so totally rejected, the whole nation of them, but that God hath still some respect unto them, if more of them will believe, and come in to Christ also, as some have done; for as when the cake of the first of the dough is offered up for a heave-offering, Num. 15. 20. the whole lump or mass of dough is by that means hallowed, so if the Patriarchs, Abraham &c. were persons so favourably looked on by God, then there is no doubt of it, but that the rest of the whole nation, that sprang from them, are so looked on also, if they be believers, and so capable of God's mercy, as Abraham was, or if now they shall return, and repent, and come in to Christ: And therefore in the mean time they ought not to look on themselves with desperation, nor to be looked on with despising and censure by the Gentiles.
17. But if some of the branches be broken off, and thou, being a wild-olivetree, art graffed in amongst them, and with them partakest of the root and fatness of the olive tree,]
[Paraphrase] 17. But on the contrary if God, in his just judgments on the Jews, have broken off some of them, as branches from a tree, and engraffed thee (the Gentiles) as a Cien is wont to be, in that place where the branch was cut off, and so made thee partaker of the juice of the root, and the fatness of the good Olive-tree, that is of Abraham, made thee partaker of the promises to his seed, remission of sins, and justification (see v. 24.)
18. Boast not against the branches: but if thou boast, thou bearest not the root, but the root thee.]
[Paraphrase] 18. Do not thou triumph over them, and for those of them that have received the faith, but stand zealously for their ceremonies of the Mosaical Law, do not thou despise or reject them for that; or, if thou be apt to do so, then for thy humiliation, remember that Abraham, being the root from which the Jews naturally spring, and the Gentiles only graffed in, you being now but branches at most, and not the natural seed of Abraham, must not think higher of yourselves then of Abraham, and that natural seed of his, all Christian Jews, that lineally descend from him, and by being believers partake of his faith also as well as of his flesh. See c. 14. 1.
19. Thou wilt say then, The branches were taken off, that I might be graffed in.]
[Paraphrase] 19. Or if thou that art a Gentile shalt, for the magnifying thyself, and despising the Jew, think fit to pretend that the Jews were rejected on purpose that the Gentiles might be taken in in their stead;
20. Well, because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear.]
[Paraphrase] 20. The answer to such is ready, that if this be true, yet there is little matter of security or boasting for them, for 'twas their pride, and contumacy, and infidelity, that provoked God (v. 21.) to break them off, and 'tis thy faith, by which thou wert received, and still continuest in; and if thou become guilty of the same sins, thou art to expect the like fate with them, and therefore art not to boast of thy condition, (which is quite contrary to the nature of justification by faith, for that is not founded in any merit of thine, but only upon the promise of God through Christ to accept thee upon thy repentance and sincere reformation, and practice of Christian virtues, of which humility and charity are the chief, and those most contrary to boasting over, and despising of other men) but with all humility to work out thine own salvation.
21. For if God spared not the natural branches, take heed lest he also spare not thee.]
[Paraphrase] 21. For if God proceeded with so much severity against his own people the Jews, ye are in reason to expect no less severity to you Gentiles, if ye do not obey the Gospel, and live regularly, according to the dictates of Christ.
22. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness: otherwise thou shalt also be cut off.]
[Paraphrase] 22. Two things then there are in this matter most visisible and remarkable, the abundant kindness of God, and withal his severity; severity on the Jews that stand out contumaciously against the faith of Christ, but infinite mercy on the Gentiles, if they make that use of his mercy afforded them, which is fit, if having received they obey the Gospel, and walk worthy of it, for otherwise they must expect severity also.
23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.]
[Paraphrase] 23. And so likewise nothing can keep the Jews in this state of rejection or excision, but their willful continuing in unbelief, which when they break off, God can, and certainly will, receive them in again.
24. For if thou wert cut out of the Olive tree, which is wild by nature, and wert graffed contrary to nature, into a good Olive tree; how much more shall these, which be the natural branches, be graffed into their own Olive tree?]
[Paraphrase] 24. For if ye Gentiles, which were a kind of wild Olive branch, were taken off from the wildness natural to you, and engraffed into the stock of Abraham, received into the Church, graffed into the stock of a good Olive tree, from which the Jews were cut off, which is not only against the custom (see note on 1 Cor. 11. f.) of the Jews, grounded on Lev. 19. 19. who use not to graff one tree upon another of another kind, but more generally against what could be expected in reason, and against all laws of grafting (for, First, the good Olive being the fattest of trees admitts no engraffing, graffs will not prosper in any fat tree or stock, no Olive graff prospers, unless it be in an hungry stock; Secondly, no graff converts into the nature or quality of the stock, but still reteines its own; and therefore, Thirdly, men always graff a good fruit into a wild, an apple into a crab, &c. they never graff a wild fruit into a good one,) how much more shall the Jews, which are branches of this stock, and of the same kind, branches of that very tree into which you Gentiles are now engraffed, be now, if they shall yet believe, graffed in also, according to that custom of grafting most ordinary among the Jews, to graff one tree upon another of the same kind?
25. For I would not, brethren, that ye should be ignorant of this mystery (lest ye should be wise in your own conceits) that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.]
[Paraphrase] 25. For I shall declare this mystery to you, this great secret of God's providence, (which may keep the Gentiles from being proud, v. 18. 20.) viz. that a great part of the people of the Jews are now at this present become blind, and that that is made use of by God, that, by occasion of that, the Gospel may (by departing a while from them) be preached to and received by the generality of the Gentiles, and they compacted into Christian Churches (and this in very mercy to those Jews, that they by seeing the Gentiles believe might at length be provoked to do so too, by way of emulation, v. 11, and 31.)
26. And so all Israel shall be saved, as it is written, There shall come out of Zion the deliverer, and shall [note e] turn away ungodliness from Jacob.]
[Paraphrase] 26. And so all the true children of Abraham, Jews and heathens both, but particularly the remnant of the Jews, shall come in, and repent, and believe in Christ: and this agreeably to that prophecy, Isa. 59. 20. There shall come to Zion a redeemer, some powerful means shall be used, to bring the Jews to repentance, and reformation of their impieties; or a deliverer to them that turn from iniquities in Jacob, who shall rescue all the penitent believing Jews from the approaching evils.
27. For this is my covenant unto them, when I shall take away their sins.]
[Paraphrase] 27. And so by this means God's covenant shall be made good to them, in bringing them to reformation and amendment, and then accepting and pardoning as many as shall come in, after all this.
28. As concerning the Gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers sakes.]
[Paraphrase] 28. 'It is true indeed, and observable to you Gentiles, that in respect of the present preaching of the Gospel, they are now laid aside as persons utterly rejected, on purpose that ye may receive the benefit of it. The Apostles having preached throughout all their cities, and succeeded so ill among them, are now departed to you Gentiles, and have given them over; but yet for as many of them as any means will bring in, in respect of the promises made to that people for Abraham's sake (see note on 1 Pet. 2. b.) and the special favor of God to them, they are still so far loved by God, that if they will come in, and be capable, they shall be received by him, and to that end this dispensation of mercy and providence, the calling and converting the Gentiles, is now made use of, as the last and only probable means to work on the Jews, v. 11, 14.
29. For the gifts and calling of God are without repentance.]
[Paraphrase] 29. For God's special favors allowed to this people, and his promises made to their fathers are such, as that he will never change, or repent of them, v. 1. and consequently will still make them good to them upon their repentance, and to that end doth, in his providence, use a most excellent way to bring the obdurate Jews to repentance, by showing them the issue of the Gospel among the Gentiles, that that may provoke them by way of emulation, not to fall short of such heathens whom they have so long despised.
30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief;]
[Paraphrase] 30. For as ye Gentiles having gone on in a long course of Idolatry, have now, upon the Jews rejecting the Gospel, had the Gospel preached to you;
31. Even so have these also now not believed, that through your mercy they also might attain mercy.]
[Paraphrase] 31. So the Jews of this age having been con • umacious, and from whose disobedience it is that this mercy hath come to the Gentiles, shall by this very means (this mercy upon you in suffering the Gospel to be preached to you) reap some considerable benefit also; viz. be stir'd by emulation to look after the Gospel, thus believed on by the Gentiles, and count it a shame to them, a people so favored by God, if they be not as wise or pious as the Gentiles, which from their Idolatry they now behold to come in, and believe on God.
32. For God hath concluded them all under unbelief, that he might have mercy upon all.]
[Paraphrase] 32. All this serves to illustrate the grace and mercy of God both to Jews and Gentiles, that both may attain salvation by his grace, without which neither of them can be saved. For God hath permitted the Gentiles first, and now the Jews, and all sorts of men, to wallow in disobedience and contumacy, that by that means he might reduce both. The Gentiles being Idolaters had Christ preached to them, which was occasioned by the Jews rejecting of him, for thereupon the Apostles left them, and preached to the Gentiles: The Jews thus contumacious see the Gentiles believe in Christ, and receive the Holy Ghost, Act. 10. and are in any reason by that means to be stir'd up to emulation, not to be behind them in piety; that so, many of them may come in, and believe on Christ: and so (by this means thus wisely disposed by God) God hath fulfilled his great counsel of goodness toward all, in showing undeserved mercy upon each of them, Jews as well as Gentiles.
33. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!]
[Paraphrase] 33. O the depth of the abundant goodness of God (in bearing the contumacy of the Gentiles first, and then of the Jews) and of his wisdom, in making the desertion of the Jews a means of calling the Gentiles, and of his knowledge, in knowing how (probably) to-work upon the most obstinate Jews, viz. by envy and emulation toward the Gentiles (as also by those heavy calamities that according to Christ's prediction fell upon them, see note e.) how unsearchable are his determinations, and how admirable his ways of bringing them to pass!
34. For who hath known the mind of the Lord, or who hath been his counselor?]
[Paraphrase] 34. According to that of Isa. 40. 13. that his ways are in wisdom so much above ours, that no thoughts of ours are fit in any degree to be taken into counsel with him. It is impossible all the men upon the earth could have foreseen these methods, or ever have thought to have advised them.
35. Or who hath first given to him, and it shall be recompensed to him again?]
[Paraphrase] 35. And the justice is such also, that no man can speak anything against the equality of his proceedings herein: for first, 'tis a matter of mere bounty and goodness, and every man may with his own do what he lists, no man can claim anything that hath not been allowed him, and therefore there can be nothing of injustice objected to him, if others have been more bountifully treated; and yet farther secondly, the Jews themselves thus deserted of God, have their ways of mercy also, if they do observe it.
36. For of him and through him and to him are all things: to whom be glory forever. Amen.]
[Paraphrase] 36. For the whole dispensation of grace, calling, and salvation both of Jews and Gentiles, is to be imputed to God's free undeserved mercy, the mercy of the call is from him, all good is received by him, and the honor of all belongs unto him; and therefore to him be ascribed all the glory of this and all other things forever and ever. Amen.
The sum then of this Chapter being the setting forth the great mercy and wisdom of God toward Jews and Gentiles, but particularly toward the Jews, (who though for their crucifying of Christ, and contumacy against the Spirit in the preaching of the Apostles, they were so far forsaken, as that, leaving them the Apostles departed to the Gentiles, yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles, and so themselves brought to believe also, great multitudes of them) is said to be a great mystery v. 25. and so intimated again v. 33. &c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity, deferring and delaying his execution on his enemies (foretold Mat. 24.) on purpose, that as many Jews as possibly might, should before that be brought in to believe, and so escape their parts in that judgment. This is the plain meaning of what S. Peter expresses by [account the longsuffering of our Lord, deliverance:] to which he saith that Paul had written parallel in many places, and withal tells us that what he had written on that subject, was much mistaken, and wrested to very distant doctrines in those first times, and so hath been ever since, as to that of the Millenaries of both sorts, and some other matters.
Annotations on Chap. XI.
[ a] Ver. 2. Maketh intercession] 〈 in non-Latin alphabet 〉 is to commence an accusation against any man, 1 Mac. 8. 32. and chap. 10. 61, 63. and chap. 11. 31.
[ b] V. 8. Slumber ] The Hebrew 〈 in non-Latin alphabet 〉 signifies to nod, as that is an effect either of sleepiness, or of old age, or again of stupor, lethargy, senselessness, and is accordingly rendered 〈 in non-Latin alphabet 〉 deep sleep, Isa. 29. 10. (from whence this place is cited) so Ps. 60. 3. 〈 in non-Latin alphabet 〉 is the stupefying wine used to be given to them that were to be put to death. And so in Marcus Eremita 〈 in non-Latin alphabet 〉 . p. 948. A. speaking of 〈 in non-Latin alphabet 〉 drinking of wine, he adds, 〈 in non-Latin alphabet 〉 , the pain of stupidity, or intoxication, from it: but otherwhere it signifies not only a deep sleep (deeper then that which is noted by 〈 in non-Latin alphabet 〉 ) and from thence also, stupor, lethargy, among the Rabbin's, but also astonishment, and is by the Septuagint rendered 〈 in non-Latin alphabet 〉 1 Sam. 26. 12. (where yet it should be a deep sleep, and so the Targum reads 〈 in non-Latin alphabet 〉 a strong sleep ) and again a trance or ecstacy, and so Gen. 2. 21. 'tis rendered 〈 in non-Latin alphabet 〉 ecstacy, and so Act. 10. 10. 〈 in non-Latin alphabet 〉 ecstacy is set for a deep sleep or trance, wherein visions are received; Aquilae renders it in Isaiah 〈 in non-Latin alphabet 〉 transportation, Theodotion ecstacy, 〈 in non-Latin alphabet 〉 , Psal 68. 29. the Septuagint have 〈 in non-Latin alphabet 〉 amazement. By all which it appears, that the word in its latitude signifies such a supine habit of mind as is usual in the state of lethargy or stupidity, a state of senselessness, a spirit of stupidity saith the Syriac, however acquired, whether from a sleepy lethargick humor (and so it follows here, Eyes that see not, &c.) or else from a trance. O • which second notion see Note on Act. 10. d. The word, saith Theophylact, properly signifies 〈 in non-Latin alphabet 〉 , being nailed and fastened to anything, and so denotes 〈 in non-Latin alphabet 〉 , an incurableness and immutableness of mind. But this refers to the Attical notion of the word as 'tis rendered compunction, which is not it which the Hellenists understood, or used it in.
[ c] V. 11. Fall ] The Hebrew 〈 in non-Latin alphabet 〉 , which is rendered by 〈 in non-Latin alphabet 〉 to fall, often signifies to lie along in the posture of one that is fallen, and accordingly Exod. 21. 18. is rendered 〈 in non-Latin alphabet 〉 to lie along; and so Verbs are often taken in a sense noting continuance or duration, as to be born of God, is to live a regenerate or new life. And so the Context here inclines it, where it cannot be denied that they did fall, and that that was the effect (he speaks not of the intention or design) of their stumbling. All that can be denied therefore is, that this fall of theirs is to continue forever, and accordingly he adds, that this their stumbling and falling was, if made use of, a very proper means as yet to recover them; for the Gentiles being preached to by this means, might very fitly move the Jews to emulation, and so recover them from their fall: and this God foresaw, and had that, among other reasons, in his wisdom, why he did permit them to deny Christ, and reject the Gospel.
[ d] V. 12. Fulness ] The word 〈 in non-Latin alphabet 〉 fullness is a known famous word, used by the ancients for the whole body of the congregation or Church compacted together, in opposition to Schisms and breaches in it. So in Meletius, 〈 in non-Latin alphabet 〉 , the Governors and priests with all the fullness, that is, Church, that bears the name of Christ. So in Dionysius Alexandrinus, 〈 in non-Latin alphabet 〉 , all the fullness of the congregation of Israel, from Exod. 12. where the Septuagint read 〈 in non-Latin alphabet 〉 multitude. So in S. Basils Liturgy, p. 43. d. 〈 in non-Latin alphabet 〉 , preserve the fullness of the Church. And accordingly being admitted into the Church is by S. Basil, Ep. 197. ad Diodorus. and the fathers expressed by 〈 in non-Latin alphabet 〉 to be received into the Ecclesiastic fullness; either according to the Hebrew idiom, which uses 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to be filled ) for collecting and congregating, or perhaps according as Mat. 9. 16. 〈 in non-Latin alphabet 〉 is the piece that being put into the garment, the garment, which was before torn, is made whole again. In this sense, I conceive, the word is here to be taken, for the Jews being added to the Church, their coming in, or being gathered, and laying hold on the faith (being provoked thereto by seeing the Gentiles believe) and so filling up the vacuity, as it were, which was formerly in the Church, by their standing out impenitently. That this should now still belong to any (yet future) return of the Jews in a visible remarkable manner, is no way necessary, the circumstances of the Context applying it to those first times, wherein the Epistle was written: and therefore Origen against Celsus, speaking of the Jews, saith distinctly, 〈 in non-Latin alphabet 〉 , We affirm confidently that they shall not be restored. And S. Chrysostom, in his discourse against the Jews, denies that they shall ever be returned to their country; and cites Josephus for that opinion, that their 〈 in non-Latin alphabet 〉 or desolation shall be perpetual. And so Caesarius, Gregory Naziarz • n's brother, being asked of the 〈 in non-Latin alphabet 〉 revocation of the Jews about the end of the world, answers resolutely, 〈 in non-Latin alphabet 〉 , &c. I will never be persuaded that the Jews shall be recalled, nor indeed doth the Apostle • each any such thing in the words that are well and truly delivered by him, but not rightly understood or applied by others. And all this seems to have foundation in the express words of Daniel, ch. 9. 27 he shall make it desolate even to the consummation. And the Jewish writing called Seder-Olam affirms the same, viz. that after their second ejection out of Canaan, the Jews shall never return thither again. Others indeed have seen of another opinion, that there shall be a visible calling of the Jews, and some of the ancients have joined thereto the thousand years reign of Christ upon the earth, and pretended Apostolical tradition for it, but have not by the Church of God been judged to have any just plea to it, undoubtedly cannot deduce it from this place, any farther then this, that if they shall repent and believe in Christ, they shall yet be received into mercy. And as 〈 in non-Latin alphabet 〉 the Jews fullness is their coming in to the faith, or the Church of Christ, so likewise 〈 in non-Latin alphabet 〉 the fullness of the Gentiles, v. 25. is the Gentiles coming in to the Church, receiving the faith, they then becoming one part of the body of the visible Church, as the Jews another. See Note on Lu. 21. c. And so Eph. 1. 23. the Church, as the body of Christ, is called 〈 in non-Latin alphabet 〉 his fullness in the same kind as 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the Churches greatness and body, is used by Ignatius in Epist. ad Smyrnenses, of 〈◊〉 restoring the assemblies of the Church, by a calm • which had befallen the Christians in Syria.
[ e] V. 26. Turn away ungodliness ] The Hebrew, Isa. 59. 20. read 〈 in non-Latin alphabet 〉 , that is, and to them that turn, or even to them, the being often Expletive, or noting Apposition. Instead of this the Septuagint read, it seems, 〈 in non-Latin alphabet 〉 , and so render it 〈 in non-Latin alphabet 〉 , and shall turn iniquities from Jacob; and S. Paul, as his manner is, cites the words of their translation, wherein they have a sense very commodious, and most agreeable to the Context here, that many of the Jews shall by God's grace, and wise methods used toward them, be reformed and converted. But beside this, it will be most reasonable to enlarge them also, and interpret them according to the original notation of the Hebrew, that God will take care for the delivering of them that thus return and repent. As for the truth of that which is here concluded from this citation, that as yet many more Jews should repent, and receive the Gospel, that hath been demonstrated by the event, 1. when the Jews saw Christ's predictions Mat. 24. manifestly fulfilled in the Roman armies sitting down before the city; for then many turned Christians, and went out of the city, and were delivered from the following evils: and 2 d lie, after that, when the Temple and the city were destroyed, and they brought in subjection by the Romans, then many were humbled and turned Christians: and 3 d lie, after that also, in Justin Martyr's days, 〈 in non-Latin alphabet 〉 , Every day there were some that came in to be Christ's disciples, which is the cause of the sealing so many of every tribe, Revel. 7. 4. (see Notes on that Chap. c. d. e.) answerable to Ezech. 9. 4. and is the meaning of their escaping here.
CHAP. XII.
1. I Beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your [note a] reasonable service.]
[Paraphrase] 1. Seeing then the Gospel, without any addition of legal performances, is the only way to salvation (which is the thing on the proying of which all the former part of the Epistle was spent) and that the Gospel is the spiritualizing and perfecting of the Law, (which he shows by going ethically through the several parts of it, the ritual or ceremonial in this chapter, the judicial chap. 13. 1. the moral v. 8. &c.) I do therefore exhort you, brethren, by the bowels or exceeding great mercies of God, that (instead of the impure Gnostic practices that are so rise among you, and which pretend to be grounded on their mystical understanding of the Law and scriptures of the Old Testament,) you preserve yourselves in all purity and holiness, and so offer up unto God (as a kind of heave-offering) your bodies (the work-houses and shops of action and practice) a living sacrifice (in opposition to their dead ones under the Law) an holy pure one (in opposition to those external, carnal, legal ones, which had no kind of intrinsical goodness in them, but only as they were commanded them for a time by God) acceptable to God (whereas the other were not so, whensoever they were not joined with holy life, nor are now any longer so, having been abolished by Christ) your rational worship of him, (in opposition to that wherein the irrational creatures, the cattle, &c. were offered up to God in his worship.)
2. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God.]
[Paraphrase] 2. And suffer not yourselves to be ensnared with the filthy sensual practices of the Gnostics of this age, that by joining with the Jews against the orthodox Christians, avoid persecution themselves, and bring it upon others, and by that means seduce many; but by undertaking the Christian faith, and that renovation of mind and actions, wherein repentance (required of you at your baptism) consists, let your Christianity appear in the new form and shape of your lives, that ye may be able to discern and approve and practice (see note on ch. 2. f.) what 'tis that God now commands us Christians, even those Evangelical commands of his, which are good (as all the Judaical law cannot be said to be, there being many things permitted for the hardness of their hearts, which must not be permitted now) and well pleasing (as now their ceremonial performances, sacrifice, &c. are not, nor ever were, but when joined with good lives) and perfect (as even the moral part, as it was understood by the Jews, was not, till it was enlarged, or at least interpreted by Christ Mat. 5. and as the practices of the Gnostics certainly are not, which yet pretend to the highest perfection.)
3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.]
[Paraphrase] 3. For I, in respect of that Apostolical authority which, by the favor and commission of Christ, is given unto me, take upon me to admonish every person among you, that be do not exalt himself above that which belongs to him, (as the Gnostics do, who pretend to such heights of knowledge and perfection, as to despise the Governors of the Church (see Jude 8. d.) and consequently run into such extravagances) but every man in sobriety to possess the graces which God hath given him, to the benefit of the Church, and not the despising of others, especially those that are placed over him by Christ.
4. For as we have many members in one body, and all members have not the same office;]
[Paraphrase] 4. For as in the body of man, where there are many members, they have not all offices or 〈◊〉 of the same esteem or dignity, which some have;
5. So we being many, are one body in Christ, and everyone members one of another.]
[Paraphrase] 5. So all we Christians make up one body, of which Christ is the head, and are fellow-members in respect of one another, but yet have several functions and offices in his Church.
6. Having then gifts differing according to the grace that is given to us, whether prophesy, let us prophesy according to the proportion of faith:]
[Paraphrase] 6. And having such peculiar functions to which we are designed, differing one from another, according to our several designations, let us exercise them to the edification of one another: If a man be designed to the office of expounding the Scripture, let him take care that he do it according to that form of faith, or wholesome doctrine, by which every man, which is sent out to preach the Gospel, is appointed to regulate his preaching, according to those heads and principles of faith and good life, which are known among you:
7. Or ministry, let us wait on our ministering: or he that teacheth, on teaching:]
[Paraphrase] 7. If to the office of a Deacon, one designed to do some inferior services in the Church, let him set himself to the discharge of that: the Doctor, or he that teacheth the doctrine of the Gospal where it is already planted, let him busy himself about that:
8. Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity: he that ruleth, with diligence: he that showeth mercy, with cheerfulness.]
[Paraphrase] 8. He that, when the doctrine of the Gospel is taught and planted, is appointed to preach to them the practical use of it, and exhort them to live accordingly, let him employ himself thus: he that distributes his goods, or perhaps the goods of the Church, to the poor, let him do it liberally: he that is to govern in the Church, let him be very careful and diligent in government: he that gives alms (which is the duty of every private Christian that is able) let him do it merrily, not fearing or doubting that he shall impoverish himself or his posterity by that means.
9. Let love be without dissimulation. Abhor that which is evil, cleave to that which is good.]
[Paraphrase] 9. Let your love of God appear to be sincere, and such as will abide the trial, Ephes. 1. 4. Lu. 1. 6. and so also your love to one another let it be unfeigned, detesting and flying from every impious practice, such as are observable among the Gnostics, and for the true Christian course both toward God and men, cleave fast and zealously to it.
10. Be kindly affectioned one to another in brotherly love, in honor preferring one another.]
[Paraphrase] 10. Made up of nothing but perfect, kindness to one another, contrary to the envying, &c. ch. 1. 29. in the Gnostics; humble, contrary to their fastidiousnesse and pride, ch. 1. 30.
11. Not slothful in business; fervent in spirit; [note b] serving the Lord;]
[Paraphrase] 11. Industrious and nimble to do anything that belongs to your calling, and having that earnest affection to God's service that shall inflame and set you most ardently about it and accordingly doing those things that in respect of the circumstances of time and place, wherein now you are, may most tend to the honor of God, and building up of the Church.
12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;]
[Paraphrase] 12. In the midst of those afflictions that now fall upon you, rejoicing in respect of that bliss which we hope for in another world, and consequently never renouncing the faith (as the Gnostics profess to do) in time of persecution, but persevering constant to the end, and in order to that observing your set times of prayer with all zeal and importunity.
13. Distributing to the necessity of saints; given to hospitality.]
[Paraphrase] 13. Showing liberality to all that want, as earnest in it as in anything that brings in most advantage to yourselves, or instead of pursuing others v. 14. doing them as much kindness as you can.
14. Bless them which persecute you; bless, and curse not.]
[Paraphrase] 14. Repay nothing to contumelies, but friendly and kind usage.
15. [note c] Rejoice with them that do rejoice, and weep with them that weep.]
[Paraphrase] 15. Comply with the condition and state of other men, affected with all the good and evil that belongs to them.
16. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.]
[Paraphrase] 16. Very affectionate and compassionate in your kindness one to another, pretending not to mysterious knowledge, as the Gnostics do, but behaving yourselves as the modestest sort of Christians do, not persuading or concoeiting yourselves that you are wiser then the rest of your brethren.
17. Recompense to no man evil for evil. Provide things honest in the sight of all men.]
[Paraphrase] 17. Never acting any revenges upon them which you think have done you injuries; taking care beforehand that whatsoever you do, it be that which is fit for you to do before the heathens, and which may not disgrace the Christian profession before them, or aliene them from it, by seeing your lives and actions vile.
18. If it be possible, as much as lieth in you, live peaceably with all men.]
[Paraphrase] 18. And particularly (as far as lieth in you, and is possible for you by all actions of meekness and charity to procure) living peaceably among them.
19. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord.]
[Paraphrase] 19. To that end (as ver. 17. so again) not taking the matter of avenging the injuries done to you into your own hands, but referting it to the punishment of God, or the magistrate under him, to whom, as he himself saith Deut. 32. 25. it belongs to punish offenses.
20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire upon his head.]
[Paraphrase] 20. It being the Christian's duty, and his only prudent method of overcoming enemies, to do them all acts of kindness and charity, whereby thou shalt melt them at length, be they never so hard-hearted (as when an artificer that deals in metals cannot melt any metal by putting fire under it, he pours live coals on the top of it, and by that means melts anything that is hardest to melt. This figure must be made use of to interpret this place, which if it were literally understood, might seem to command that foul crime of wishing mischief, saith S. Augustine de Doct. Christ. l. 3. c. 6.)
21. Be not overcome of evil, but overcome evil with good.]
[Paraphrase] 21. Let not another man's injustice to thee bring thee to that vileness of doing the like to him, for then hath he conquered the most divine precious part of thee, enslaved thy soul to so vile a sin; but let thy way be (that which of all others is most likely to thrive) by doing good to him, by fair words and deeds to overcome him.
Annotations on Chap. XII.
[ a] V. 1. Reasonable service ] What notion of 〈 in non-Latin alphabet 〉 , which we have rendered rational service, is here to be fastened on, is not easy to determine. It may possibly be such a • will be agreeable to the notion of 〈 in non-Latin alphabet 〉 the word, as it signifies Christ, and then 'tis the Christian service. It may be as 〈 in non-Latin alphabet 〉 signifies the word or scripture, and then 'twill be that worship which is prescribed us in the Scripture; and so the Syriac seems to understand it, setting down for 〈 in non-Latin alphabet 〉 secundùmos verbi, according to the mouth of the word, that is, such as the word prescribes. It may be also as 〈 in non-Latin alphabet 〉 word is opposed to 〈 in non-Latin alphabet 〉 law, and then twill be the Evangelical worship. And once more, it may note such a worship of God as is most agreeable to reason, and such as a rational man will resolve to be most agreeable to so excellent and pure a Deity. But the circumstances of the place, and opposition to the sacrifices of the Law, the beasts that were offered there, seem to restrain it to the vulgar and ordinary notion of 〈 in non-Latin alphabet 〉 rational, in opposition to the irrational sacrifices under the Law, as 〈 in non-Latin alphabet 〉 living, before, to the dead bodies among them. Thus is the Table of Christ called by Theodores 〈 in non-Latin alphabet 〉 rationals missa, Serm. 6. de Provid. that is, the table, or altar, where we offer up ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto God, instead of those tables or altars on which the beasts were offered. Thus in Hermes in P •• andro, in the Hynne or 〈 in non-Latin alphabet 〉 which closes the book, this prayer is to be found, 〈 in non-Latin alphabet 〉 , receive these rational sacrifices. Thus, I conceive, may 〈 in non-Latin alphabet 〉 rational milk 1. Pet. 2. 2. be rendered also, not that milk of cattl, which men's bodies are wont to be fed with, but this rational milk by which men's souls are improved, to wit instruction, or Christian doctrine. And thus the ancient Latin translation hath rendered it in both places.
[ b] V. 11. Serving the Lord ] The authority of those copy, is great which read 〈 in non-Latin alphabet 〉 in this place, serving the time, or the season, which being written short thus, 〈 in non-Latin alphabet 〉 , might easily be mistaken for 〈 in non-Latin alphabet 〉 . One argument that it is here to be retained is Ignatius 's Epistle to Polycarp, where he joins two precepts together, 〈 in non-Latin alphabet 〉 , Become more diligent then thou art, observe, or consider, the seasons, or times: that is, the times being times of great corruption first, and then of persecution also (both mentioned in the former part of the period, 〈 in non-Latin alphabet 〉 , let not the heterodox, or false teachers, move thee, or terrify thee, 〈 in non-Latin alphabet 〉 , stand firm, and 〈 in non-Latin alphabet 〉 , we must beyond all persevere and endure all for God's sake ) he must not be slothful, but very diligent to defend his flock against all false infusions, and sustain them constant in sufferings. And this is exactly agreeable and parallel to this exhortation here thus set, and may well seem an imitation of it. In respect of diligence, not slothful; zealous in spirit, serving the time, or season, which was in like manner a season of great corruption from the Gnostics, and of persecution also from the Jews, with whom these Gnostics comply'd, and stir'd them up against the Orthodox Christians. See Note on Eph. 5. d.
[ c] V. 15. Rejoice with them that do —] This verse seems to refer to the two gates of the Temple, one called the gate of the Bridegrooms, and the other, of the mourners, into which two sorts of men all kinds of persons are divided: under the first are contained all those that continue unblemished members of the Church, under no kind of censure; under the other are the excommunicate of any the lowest kind, those under Nidui, which though they might come into the Temple, yet were to come in at that door of mourners, with some difference upon them, & discrimination from other men, that they that saw them might pray for them in this form, Qui inhabitat domum hanc consoletur te, indatque animo tuo ut obtemperes. He that dwells in this house comfort thee, and give thee a heart to obey. See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men, to be very much afflicted, which 2 Cor. 12. 21. is called 〈 in non-Latin alphabet 〉 mourning, or bewailing such as are (for their faults) justly fallen under the censures of the Church, and to do the utmost we can toward their recovery; and on the other side to rejoice at the spiritual good and proficiency of all others.
CHAP. XIII.
1. LEt every soul be subject unto the [note a] higher powers: for there is no power but of God. The powers that be are ordained of God.]
[Paraphrase] 1. Then for the judicial laws, that great supreme one ought to be taken into special care of all Christians, that of obedience to the supreme powers rightly established and constituted, although they be not Jews but Romans. Nothing in Christianity ought to be pretended or made use of, to give any man immunity from obedience, which from all subjects, of what quality soever; Apostles, teachers, &c. is due to those to whom allegiance belongs, (contrary to the Gnostics doctrine and practice Jude 8.) but on the contrary, every person under government, of what tank soever he be, is to yield subjection to the supreme governor legally placed in that kingdom, as to him which hath commission from God, as every supreme magistrate must be resolved to have, though he be an heathen.
2. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves [note b] damnation.]
[Paraphrase] 2. From which divine commission it is directly consequent, that he that makes any violent resistance or opposition to the supreme magistrate, opposes that violence to God's commission, and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy, the wrath and judgment of God belongs to him.
3. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same.]
[Paraphrase] 3. And certainly if thou hast not some wicked purposes in thine heart, thou wilt never be tempted to do this, for they that do not design any ill, have little reason to be afraid of magistrates; or consequently to desire to prevent their ill usage of them by taking up arms against them. For though it be possible Governors may be tyrants, yet this possible fear is not in any reason to move any to certain sin; but on the other side everyone is to look on the magistrate as God's officer, and to trust himself in God's protection, and count that Princes do not use to punish men for doing well, but for doing ill, for seditions, conspiracies, &c. and therefore if thou wouldst make a prudent provision for thyself, if thou dost desire to be secure from being punished by the magistrate, do not offend against his laws, and thou shalt, in all probability, receive nothing but reward for it from him.
4. For he is the minister of God to thee for good: but if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that doth evil.]
[Paraphrase] 4. For that is as considerable a part of the magistrate's office (to which he is designed by God, and for which thou art to count thyself happy in him, to assist, and not resist him) that God hath set him over thee, to secure and defend thee, and help thee to a peaceable possession of all God's other benefits, which are all worth nothing to thee, if thou mayest not enjoy them peaceably. And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates, and not to cast off their yoke on every remoter fear of it, but to take the possible dangers and certain benefits together, and from thence to conclude, that 'tis for the subjects good, that Princes are s • over them. And generally 'tis our own fault if there be anything formidable in them. In that case indeed the Magistrate hath a sword put in his hands by God, and 'tis his office to be God's executioner of punishment on malefactors, and he is obliged to do so by conscience toward God, whose officer and commissioner he is.
5. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.]
[Paraphrase] 5. And consequently our obedience is due to him, not only for fear of punishment from the magistrate, for 'tis possible a cunning o • a prosperous offender or rebel may avoid that, but in obedience to the constitution of God, whose officer he is, and to the command of honoring and paying subjection, &c. to him.
6. For, for this cause pay you tribute also: for they are God's ministers attending continually upon this very thing.]
[Paraphrase] 6. For this is the distinct reason why tributes and customs are paid to Kings, viz. because they are commissioners sent from God; who having full power over all we have, as the free donor of all, may assign his commissioners what proportion he please, and that a liberal one, as he did the double portion to the elder brother; and this but very reasonable, seeing, in the discharge of their office, they spend themselves with an unwearied patience and constancy, attending on it, as the hardest and heaviest task that any man in a kingdom undergoes, and is therefore in proportion the most richly to be rewarded of any.
7. Render therefore to all their dues: tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honor, to whom honor.]
[Paraphrase] 7. This therefore lays all obligation on you to render to Princes (as a debt due from subjects) all extraordinary or ordinary payments, as also that reverence and honor which by the Law of God belongs to them, as well as obedience and diligent subjection, v. 1.
8. Owe no man anything, but to love one another: for he that loveth another hath fulfilled the Law.]
[Paraphrase] 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man, inferior or superior, that is, either of justice to ordinary men, or subjection to those whom God hath set over you: One debt only ye must owe all (and yet pay that too, as oft as occasions are presented) that of charity, which must be so pai'd that it be always owing; and if this be discharged as Christ requires, not only to friends, but to all, even those that have behaved themselves as enemies to us, the persecuting heathen Emperors, &c. this is that perfection of the Law which Christ requires, Mat. 9. 48.
9. For this, Thou shalt not commit adultery, Thou shalt not kill. Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.]
[Paraphrase] 9. For all the six commandments of the second table, the five here named, and the sixth that hath all this while been insisted on, that of Honor thy parents, Kings, &c. v. 1. all these, I say, are but parts of that great duty of charity, or loving thy neighbor, &c. so strictly now commanded by Christ, and so far from being now evacuated or abrogated, that it is rather heightened in each branch, and improved by the Gospel, and consequently every of those six, and particularly that of duty to Kings, is still required under Christianity, let the Gnostics advocates, and patrons of liberty (or rather licentiousness) under that pretenc • • each what they please to the contrary.
10. Love worketh no ill to his neighbor, therefore love is the fulfilling of the Law.]
[Paraphrase] 10. That charity that is required of us Christians, is so far from depriving any other of his right, that it gives rules of all abundance of mercy and goodness to all, for in that consists that perfection of the Law which Christ requires, Mat. 5. see note on Mat. 12. e.
11. And that knowing the time, that now it is high time to awake out of cep: for now is our [note c] salvation nearer then when we believed.]
[Paraphrase] 11. And that exhortation to keep close to all Christ's precepts, to discharge to all, men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be pressed, because of the particularity of time, which should make us watchful to the performance of all duties, the time of our deliverance, or escaping, by Christ promised, and by us so long expected (see note on Mat. 10. 9. and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3.) being now • igher at hand (which may encourage us to be diligent and persevere to the end) then it was when we first received the faith.
12. The night is far spent, [note d] the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.]
[Paraphrase] 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnostics among you, is now well over, and the more joyful lightsome state of quiet and calm is now, as the day; approaching, (see 2 Pet. 1. 19. 1. Joh. 2. 8.) which is a mighty obligation to us to perform the deeds or the day, all actions of Christian purity, casting off the doctrines and practices of the Gnostics, and all the corruptions crept in among you.
13. Let us walk honestly as in the day; not in [note e] rioting and drunkenness, not in chambering and wantonness, not in strife and envying.]
[Paraphrase] 13. And particularly let chastity and all manner of purity, contrary to the night-works or deeds of darkness and secrecy, be most carefully preserved in all kinds; and think it not tolerable to go on (as they would have you, and tell you it may lawfully be done by you) either in revellings and pursuits of lusts, or in sins of luxury and excess, apt to hinder your watchfulness (see Lu. 21. 34.) or in venery, men with women in unlawful embraces, or in lasciviousness against the laws and differences of sexes (see note on 1 Pet. 4. d.) or any of those other sins so familiar among the Gnostics, or finally in factions, divisions, contentions, hating and persecuting your fellow Christians, as the Gnostics and Judaizers do.
14. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfill the lusts thereof. ]
[Paraphrase] 14. But set yourselves to the practice of all Christian purity, and do not entertain yourselves with carnal, sensual designs, such as the divinity of the Gnostics is too full of, which tends to the advancing of lusts of all kinds, and nothing else.
Annotations on Chap. XIII.
[ a] V. 1. Higher powers ] What 〈 in non-Latin alphabet 〉 power here signifies will appear sufficiently by the 〈 in non-Latin alphabet 〉 , for the Rulers, &c. v. 3. for the 〈 in non-Latin alphabet 〉 for being a rational or causal particle, applies the speech to that which had gone before, and so expresses the 〈 in non-Latin alphabet 〉 powers v. 1. to be the 〈 in non-Latin alphabet 〉 rulers, v. 3. and so again the annexing of 〈 in non-Latin alphabet 〉 power v. 3. doth confirm the same. Nor indeed can the power, abstracted from the person of the magistrate, be able to do what is here said of 〈 in non-Latin alphabet 〉 , viz. commend, or encourage v. 3. avenge and punish v. 4. And the matter is clear, for v. 3. 〈 in non-Latin alphabet 〉 , the powers being feared, is all one with 〈 in non-Latin alphabet 〉 the rulers are a fear, or terror, in the beginning of the verse, and v. 4. immediately upon the mention of the power, and the praise which they that do well shall have 〈 in non-Latin alphabet 〉 v. 3. from the power, it is added, 〈 in non-Latin alphabet 〉 , For he (that must needs be the person of the magistrate) is a minister of God to thee for good; and, He bears not the sword in vain, or, for no end, for he is the minister of God, an avenger of wrath, &c. Thus is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 used Lu. 12. 11. when the disciples are said to be brought before principalities and powers, that is, without question, princes and men in authority, and so are 〈 in non-Latin alphabet 〉 dominions 2 Pet. 2. 10. all that are in authority; and so in this Epist. c. 8. 38. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 principalities and powers, are certainly persons (heathen magistrates) who persecute Christians; and so Ephes. 3. 11. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are persons to whom somewhat was to be made known. And so Col. 1. 16, & 2. 15, 22. where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are joined with Angels, and all said to be made subject to Christ. And that it may not seem strange that the word 〈 in non-Latin alphabet 〉 power should be set to note a person, it will be worth observing, not only that the Latin, magistratus, which signifies magistracy, signifies the person of the magistrate also, and is most commonly so used, not for the power, but for the person invested with that power; but which is punctually for the point in hand, that the Latin Potestas, which is directly answerable to the Greek 〈 in non-Latin alphabet 〉 , signifies a ruler or Governor in good and ancient authors, as in Juvenal Sat. 10. speaking of the unfortunate end of Sejanus, after all his greatness, he asks,
[ b] V. 2. Damnation ] The word 〈 in non-Latin alphabet 〉 , according to 'tis literal importance, signifies judgment, and no more, and is applied to human judgments sometimes, either going to law, contentiones in foro, 1 Cor. 6. 7. or else sentences of temporal punishments on malefactors. So Lu. 23. 40. where one thief saith to the other, 〈 in non-Latin alphabet 〉 , thou art in the same judgment, or sentence of death, capital punishment, called 〈 in non-Latin alphabet 〉 c. 24. 20. judgment of death temporal. Otherwhere it as clearly signifies divine, and that eternal punishment; as Act. 24. 25. 〈 in non-Latin alphabet 〉 , judgment to come, that is, certainly at the end of the world, at the day of doom; and so Rom. 2. 2. 〈 in non-Latin alphabet 〉 the judgment of God, and so again v. 3. which v. 5. is explained to be wrath, or punishment, against the day of wrath; so Heb. 6. 2. 〈 in non-Latin alphabet 〉 eternal judgment joined with the resurrection of the dead. So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈 in non-Latin alphabet 〉 more abundant judgment, which they should receive in another world (when this world affords none) for their Hypocrisies; and Rom. 3. 8. 〈 in non-Latin alphabet 〉 , whose judgment (or punishment eternal) is just; and 2 Pet. 2. 3. 〈 in non-Latin alphabet 〉 , whose judgment, that is, destruction, (temporal here by the hand of God, preparatory and prooemial to) eternal lingreth not, as appears by the next words, whose destruction sleepeth not. So 1 Tim. 3. 6. 〈 in non-Latin alphabet 〉 the condemnation of the devil, that sentence that befell Lucifer for his pride presently after his creation, and so may befall the novice lifted up with pride there. And therefore Hesychius, from the more general usage, renders it, 〈 in non-Latin alphabet 〉 , God's retribution, or payment, or rendering according to works, which is sure his eternal punishment. Three places there are, which belong certainly to this sense, which yet have been questioned by some men, and denied to do so. First this in this place, They that resist, that is, by force or violence oppose the supreme power, 〈 in non-Latin alphabet 〉 , shall receive judgment to themselves. That this signifies temporal punishment, which the magistrate may inflict, and no more, they think appears by the following words, for rulers are a terror to evil works. But if that argument were of force, it would conclude also, that no more but temporal punishment belonged to any other crime which was punishable by the magistrate; for of him it is said, that he is 〈 in non-Latin alphabet 〉 , the minister, or officer, of God, his executioner for wrath, that is, punishment temporal, to him indefinitely that doth evil, that is, every visible malefactor. And so if this would conclude for the resister or rebel, it would also be privilege or protection to all other sins, which the magistrate is wont to punish, the chief, the murderer, &c. he that were hanged should not for that be damned, whatever his crime were. And 2 dly , if that resister should escape the hand of justice here, by flight, &c. or if he should prosper in his rebellion, so that the magistrate should not be able to punish him, or yet farther, so as to get into the throne, what judgment or punishment is that man likely to receive, if the 〈 in non-Latin alphabet 〉 or judgment here signify none but the magistrates wrath or punishment? 3 dly , 'It is here v. 5. concluded from hence, Wherefore ye must be subject, not only for wrath, but also for conscience sake: where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈 in non-Latin alphabet 〉 , then could it not be true, much less concluded from hence, that men must be subject not only for wrath. Certainly he that resists is not subject ( 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 , and both directly contrary to 〈 in non-Latin alphabet 〉 , being subject, v. 3, 5.) and therefore if we must be subject, not only for wrath, as that signifies temporal punishment, then he that resists shall receive more then wrath, as that signifies temporal punishment, viz. 〈 in non-Latin alphabet 〉 eternal judgment, or condemnation, which must be the importance of 〈 in non-Latin alphabet 〉 , but also for conscience sake, viz. that if he do it not, it will be sin to him, wound his conscience, and so bind over to that punishment that belongs to an accusing conscience, or the breach of that divine law (which is the rule of conscience) the command of obedience v. 1. to a damning sin, if it be not timely repented of. The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily, eateth and drinketh 〈 in non-Latin alphabet 〉 judgment to himself. That it doth not there signify damnation is attempted to be proved by 3. arguments: 1. by that which follows v. 30. For this cause many are weak and sickly among you, and many sleep; which belonging only to temporal punishment, is conceived to be the periphrasis of 〈 in non-Latin alphabet 〉 judgment precedent, and consequently that that is so also. 2 dly , Because the Apostle speaks there of any one single act of this sin, which being not an habit or custom, the objectors conceive not to be actually damning under the second covenant. 3 dly , Because v. 32. 'tis said, When we are judged, we are chastened of the Lord, that we should not be condemned, &c. To the first of these the answer is clear, 1. that sickness and death, though they be temporal punishments, are yet divine, inflicted by the hand of God, not of the magistrate, and 'tis acknowledged that it doth seldom signify eternal punishment, exclusively to God's temporal punishments, but eternal, and sometimes temporal too (as was said of 2 Pet. 2. 3.) or eternal if he repent not, and perhaps temporal if he do, or to bring him to repentance: 2 dly , that these temporal do not exclude eternal punishments; they may be sick, and die, and be damned also, or else some being reformed by these temporal chastisements, others may be damned also that do not reform; and that this is just with God, and the meaning of 〈 in non-Latin alphabet 〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily, shall be guilty of the body and blood of the Lord, that is, shall be thought guilty of the greatest violation of Christ, to profane and tread under feet his body and blood. To the second, it need not here be disputed whether one act of mortal or willful sin bring damnation, it being as much to the present purpose, that customary or frequent sinning doth; for whatever mercy may belong to him that commits only one act, yet, if he that customarily or frequently doth it, incur damnation, this will be the Apostles meaning by 〈 in non-Latin alphabet 〉 there, who speaks indefinitely of the sin (as when he saith, the drunkard or adulterer shall not inherit the kingdom of God, ) and descends not to that minuter consideration, what 'tis that contracts the guilt of that sin. As for the third objection, 'tis an evident confirmation of this rendering; for if those that were sick, &c. were chastened of the Lord, that they should not be condemned, then sure if they had not been so chastened, or not reformed by that chastening, they should have been condemned with the world, which is no argument that eternal judgments are not due to them on their impenitence, but an evident intimation that they are. The third place thus doubted of (and brought to countenance the former interpretations of these two) is 1 Pet. 4. 17. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , It is the season of judgments beginning from the house of God, where that that befalls the house of God cannot be condemnation. To which I answer by granting the objection, and consequently that 〈 in non-Latin alphabet 〉 in its latitude must not there be applied to the house of God, but only one part of it. For of 〈 in non-Latin alphabet 〉 in that verse there are specified two parts, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the first part, and the end or last part of it. The first part of God's revenge on sin may be in this life, and befall the godly, who hath sin to be punished also, and so 〈 in non-Latin alphabet 〉 hardly escapes v. 18. or (as that phrase is in the original Prov. 11. 31.) is recompensed on the earth; but the second sadder part is 〈 in non-Latin alphabet 〉 of the contumacious, that obey not the Gospel of Christ, and it seizeth on them here, and sweeps them away, and then continues to them eternally: and so still 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , God's punishment and retribution to sin, where ever it is, both here and in another world.
[ c] V. 7. Salvation ] What 〈 in non-Latin alphabet 〉 salvation or deliverance here signifies (somewhat different from the notion of it ch. 10. a.) may be guessed by what hath been oft mentioned of the word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the Gospels, Mat. 10. h. Lu. 13. b. &c. the deliverance of the believing Jews or Christians out of persecutions, which (after the example of Christ ) befell them in the first age, and from which they were delivered partly by the great act of vengeance from Christ upon the Jews the crucifiers of him, and persecutors of his followers (see Lu. 21. 28.) and partly by their departing generally out of Judea, before that destruction befell the Jews (see Rev. 7. d. e.) and partly by the Halcyonian days, which under Vespasian were allowed the Christians after this time in all places. The approaching of this is everywhere used, as an antidote or cordial consideration, to arm them in time of affliction; and so here the considering that this is now nearer then when they first embraced the faith, and that therefore now 'twere unreasonable to fall off, and lose all their past faith and sufferings, when now a little while more will land them safe at their expected haven, the deliverance so promised. This probably is the meaning of the phrase, 1 Pet. 1. 5. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , deliverance ready to be revealed in the last time, and perhaps 〈 in non-Latin alphabet 〉 v. 9. the saving of their lives, (antecedent to that of their souls) the delivering them from those imminent dangers that the Christians were under from the Jews, till that their destruction, (for that that is the meaning of 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 Mat. 16. 15. Mar. 8. 35. Luk. 9. 24. saving, or finding, his life; see those places, and Note on 2 Pet. 1. e.) That 'tis there to be thus understood may be probable by v. 10. where, saith he, the prophets inquired concerning this 〈 in non-Latin alphabet 〉 sal •• tion, or deliverance, what time it was likely to come v. 11. which seems to confine it to some eminent event or passage in this world, and that, it seems, now ready to fall out in that present age, v. 12. So. 2 Pet. 3. 15. where he bids them count the longanimity of God (that is, his sparing or deferring the punishment of the Jews so long) 〈 in non-Latin alphabet 〉 deliverance, viz. that the Jews might come in to the faith, and all the believing Jews might have time to go out of Jerusalem (see Note on Mat. 24. g.) and so be rescued out of that common destruction. To this, I conceive, belong these words in the Epistle of Barnabas p. 227. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , In his (that is, Christ's ) kingdom there shall be evil and foul days, in which we shall be saved, or escape; and that which follows, 〈 in non-Latin alphabet 〉 , to us there shall be light some, but to them dark black events. This is set down most plainly 2 Pet. 2. 6, 7, 9. by the example of Sodom and Lot; Sodom destroyed, and Lot and his family preserved: and so also of the old world, v. 5. when Noah and seven more were preserved, where 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 . And 'tis observable that this very word 〈 in non-Latin alphabet 〉 is used in this story in Genesis, when the Angel bids Lot esc •• and fly for his life, or save and deliver his life, 〈 in non-Latin alphabet 〉 . And because this is the prime matter of S. Jude 's Epistle, as well as of that of S. Peter 's to the dispersed Jews, that also may probably be the meaning of 〈 in non-Latin alphabet 〉 , common salvation, or deliverance, Jude 3. that deliverance that the believers should generally meet with. This use of this word, how agreeable it is to the Scripture style, may yet farther appear by the notion of a Savior in the Old Testament, for a deliverer, such as Joshua was said to be, of whom there is a notable place to this purpose, Ecclesiasticus 40. 1. Jesus, &c. according to his name, was made great 〈 in non-Latin alphabet 〉 , for the saving, or delivering, the elect of God, and taking vengeance on the enemies, &c. And so Obad. 21. the Savior's shall come to judge the mount of Esan, the kingdom, &c and so all those others, of whom 'tis said in general, Thou hast sent us Savior's, that is, the Judges which were sent or raised up by God to fight the battles of God's people against their enemies; in which two respects, first of avenging them on their enemies, secondly, of delivering them, those two titles of Judges and Savior's are bestowed on them. And agreeable to this, this act of Christ's so remarkable on the Jews is called both the kingdom of God, and 〈 in non-Latin alphabet 〉 deliverance, or salvation: kingdom in both respects, as a King is an avenger and protector both; and deliverance in the second only. Other like words we find to the same sense. See Note on Act. 3. b.
[ d] V. 12. The day is at hand ] 〈 in non-Latin alphabet 〉 the day draweth nigh is all one with 〈 in non-Latin alphabet 〉 the day approaching Heb. 10. 25. and shall there be explained, which that it may belong to the destruction of the Jews, and whatever inseparable attendants of that, may appear Ezech. 7. 10. Behold the day, behold it is come, the morning is gone forth; which is clearly the approaching of this day (and so other of the phrases, used in the New Testament for that destruction, are to be met with in that chapter, An end, the end, &c. v. 2, 3, 6.) and yet more perfectly v. 12. The time is come, the day draweth near, and these spoken clearly (as that whole Chap.) of the final destruction of that whole people. The approach of which being here mentioned, as a motive to encourage the Christian Jews to hold out, and not to fall off to the G • osticks impure courses (who, by helping them to escape persecutions, corrupted and inveigled many) this phrase is here by way of accommodation applied to that time, as a time of light, unfit for the works of darkness. See Heb. 10. a. and Lu. 21. 34.
[ e] V. 13. Rioting ] What 〈 in non-Latin alphabet 〉 signifies, is not so commonly observed. Theophylact defines it, 〈 in non-Latin alphabet 〉 , songs with drunkenness and contumely. In which definition, as the word 〈 in non-Latin alphabet 〉 contumely is oft used in an impure sense, to denote unlawful loves and pursuits, so in all probability doth it therere, for the night-amorous revels are they that are peculiarly signified by 〈 in non-Latin alphabet 〉 . So Wisd. 14. 23. where speaking of the Heathens 〈 in non-Latin alphabet 〉 secret mysteries, he joins with them 〈 in non-Latin alphabet 〉 mad revels, and as the effects thereof adds, 〈 in non-Latin alphabet 〉 , they keep neither lives nor marriages pure. So 2 Mac. 6. 4. when he saith the Temple was filled 〈 in non-Latin alphabet 〉 , he adds 〈 in non-Latin alphabet 〉 , dallying with harlots, 〈 in non-Latin alphabet 〉 —And he that doth this, is in Theocritus 〈 in non-Latin alphabet 〉 . So say the Scholiasts on that Poet, 〈 in non-Latin alphabet 〉 , the word is used for those that go by night to their sweethearts. This they used to do with torches and fiddles, singing amorous ballads at the doors of their beloved, (from thence called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ) a pattern of which is set down in Plautus Curcul. Act. 1. Scen. 2.
To this belongs that of Aristophanes in Pluto,
CHAP. XIV.
1. HIM that is weak in the faith, receive ye; but not to doubtful [note a] disputations.]
[Paraphrase] 1. And for the preserving of that Christian charity among all, mentioned solemnly c. 13. 8, 9, 10. I shall enlarge to give these rules. Great dissensions and divisions are already gotten into the Church of Jewish believers (not only against the Gentiles, but) among themselves, some Jewish converts discerning their Christian liberty and freedom from the Judaical yoke, others conceiving themselves still to be under that obligation. The latter of these is zealous for the Mosaical Law, and observances of circumcision and meats, &c. and condemns all others as breakers of God's Law, that do not observe all these. On the other side they that are instructed in the knowledge of their Christian liberty, seeing others stand on such things as these, that had never any real goodness or virtue in them, and now are abrogated by Christ, are apt to despise and contemn them that continue under that yoke, and resolving to maintain that liberty which they have purchased by Christ, freedom from such obligations, are apt to separate from the Judaizers, ch. 2. 18. and so betwixt one and the other, the communion is likely to be broken. To both these therefore I apply myself at this time. Those of you that do not think yourselves obliged to keep the Law, do not ye reject the scrupulous or erroneous Judaizer, that thinks himself bound to observe those Laws, of obstaining from many meats, &c. but receive him to your Communion: yet not so, that he thereby think himself encouraged or authorized to quarrel with other men's resolutions for the directing their own lives, what is lawful or unlawful for them, and to condemn others that do not think themselves so obliged.
2. For one believeth that he may eat all things; another who is weak, eateth herbs.]
[Paraphrase] 2. He that is sufficiently instructed in his liberty, makes no scruple of eating anything, thinks not himself obliged to be circumcised, &c. makes use of his Christian liberty to that purpose: but the Judaizer being not sufficiently instructed in the nature of the liberty allowed him by Christ, and remaining in that error concerning the obligingnesse of the Mosaical Law, abstaineth from all flesh perhaps, (for so some did, saith Theophylact, that they might not be taken notice of to abstain peculiarly from swine's flesh) or else from some sorts of meats, as unclean and forbidden.
3. Let not him that exteth, despise him that eateth not: and let not him which eateth not judge him that eateth; for God hath received him.]
[Paraphrase] 3. Now to begin with the latter first (see note on Mat. 7. b.) The Jewish believer, that discerns his liberty and eateth all meats indifferently, must not despise the scrupulous erroneous, which is also a Jewish believer: And on the other side the scrupulous Judaizer must not reject and cast out of his communion that other, who being instructed in the nature of his Christian liberty doth not think himself obliged to abstain from all those meats, from which a Jew under Moses religiously and Judaically abstains; for God hath admitted him into the Church, (without laying that yoke upon him,) as a servant into his family, and he is not to be excluded by the Judaizer for such things as these.
4. Who art thou that judgest another man's servant? to his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.]
[Paraphrase] 4. What commission hast thou, O Jewish Christian, to judge God's servant, received and owned by him, v. 3. to exclude him out of the Church? (see ch. 2. 1. and note a.) To his own Lord he stands or falls, that is, he, by his (not thy) sentence or judgment, is either cleared (judged to have done nothing amiss) or condemned. But he certainly shall be cleared, for God is able to clear him, if he please, and he certainly will, having, by receiving him into his family, given him this liberty.
5. One man [note b] esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.]
[Paraphrase] 5. The Judaizing Christian observeth some special days appointed by Moses his Law, the Sabbath or other Jewish festivals; but the other which is no Judaizer, but knows his own liberty, makes not that difference of days that Moses requires: and in such things every man must act by his own, not by another man's judgment or conscience (see note on Lu. 1. a.) what he is verily persuaded he ought to do, (and therefore unity and charity ought not to be broken by you for such things.)
6. He that regardeth a day, regardeth it unto the Lord: and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks.
7. For none of us liveth to himself, and no man dieth to himself.]
[Paraphrase] 6, 7. He that makes a difference betwixt days, thinks it is God's will he should do so; and he that doth not make that difference, thinks it God's pleasure now under Christ that he should not make any difference. He that makes no difference of meats, thinks it acceptable to God that he should do so, and in testimony that he thinks so, constantly blesseth God, when he eats, for giving him that food, to the eating of which he conceives God hath also given him liberty; and the Jewish Christian thinks it obligation of conscience to abstain, and for that command of restraint, and for the grace of doing such an act of self-denial, he giveth God thanks also. And this sure is well done on both sides; for no man of us is to do what he himself likes best, but what he thinks is most acceptable to God.
8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.]
[Paraphrase] 8. For our life and death are very unconsiderable, but as by them we may serve God; and therefore much more all other things.
9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.]
[Paraphrase] 9. And all the fruit of Christ's death, and suffering, and resurrection, which accrues to him, is only this, that he may have power and dominion over us all, to command or give what liberty he pleaseth.
10. But why dost thou judge thy brother? or why dost thou set at naught thy brother? we shall all stand before the judgment-seat of Christ.]
[Paraphrase] 10. But why dost thou that observest the Law, condemn thy fellow Christian? or exclude him from thy communion, because he uses his Christian liberty, &c. or thou that usest thy liberty, why dost thou think it a piece of senseless stupidity in the Jew to abstain, and thereupon despise v. 3. and vilify him, which is also a kind of judging him? whereas indeed neither of you is to be the judge of the other, but Christ of you both, (see note a. on Jam. 3.) being by his Father sent and commissionated to that office.
11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12. So then everyone of us shall give account of himself to God.]
[Paraphrase] 11, 12. According to that of the Prophet, Isa. 45. 23. I have sworn by myself that unto me every knee shall bow; which being a Prediction of somewhat then future, was to have a completion in Christ incarnate (see Phil. 2. 9, 10, 11.) who is now constituted the one supreme judge of all, to whose judicature everyone must submit and give account for his own actions, and consequently 'tis most unreasonable that any man, but he to whom Christ this supreme judge hath delegated and committed that power, the Apostles and Governors of the Church, endowed with the power of the Keys and Censures, should thus censure, and reject others from their communion.
13. Let us not therefore judge one another anymore: but judge this rather, that no man put a stumbling-block, or an occasion to fall, in his brothers way.]
[Paraphrase] 13. And therefore let this fault be mended by you, do not any longer censure and separate from one another's communion, for such things as these; only be careful that you do not scandalize any Christian brother, that is, put in his way a stumbling-block to hinder his coming to Christianity, or a gall-trap in his progress to wound him and make him go back, as the Judaizer is in danger to do, when he sees those liberty, used among Christians which he deems utterly unlawful.
14. I know and am persuaded by the Lord Jesus, that there is nothing unclean of itself; but to him that esteemeth anything unclean, to him it is unclean.]
[Paraphrase] 14. I am confident, and make no question, but that Christ hath so removed that yoke of the Mosaical law, that to a Christian Jew no kind of meat is unlawful to be eaten; but yet for all that, it is unlawful to him that esteems it to be still prohibited: the persuasion of its being forbidden him is, as long as he is so persuaded, sufficient to make it to him unlawful to use that liberty, which otherwise were lawful.
15. But if thy brother be [note c] grieved with thy meat, now walkest thou not charitably: destroy not him with thy meat for whom Christ died.]
[Paraphrase] 15. But if for a matter of this nature, his not daring to eat what thou eatest, thou despise and cast off thy fellow Christian that knows not his liberty, and by so doing discourage or aliene him from going on in Christianity, v. 13. sure this is contrary to the rule of Christian charity, of drawing all to piety, and driving none away, Mat 18. 6. and it will be a great fault in thee, for so light a thing as meat is, to drive from Christianity, and consequently to destroy him for the saving of whom Christ was content to lay down his life, see v. 20.
16. Let not your good be evil spoken of.]
[Paraphrase] 16. Ye may use your Christian liberty, but shall not do well so to use it, as that it may tend to others hurt, for that will be the defaming of that which is in itself indifferent or innocent.
17. For the kingdom of God is not meat and drink, but righteousness, and peace, and [note d] joy in the holy Ghost.]
[Paraphrase] 17. For Christianity consists not in such external matters, eating or not eating such of such meats, but in the practice of Christian virtues; such are mercifulness and peaceableness and delight to do good one to another, to build up and advance one another in piety, not dividing and hating, and excommunicating one another, v. 19. or delight to do good, or that joy which results from unanimity, saith Theophylact.
18. For he that in these things serveth Christ, is acceptable to God, and approved of men.]
[Paraphrase] 18. These indeed are acts of obedience to Christ, that are sure to be accepted by God (without Judaical performances) and to be of good report among all men.
19. Let us therefore follow after the things that make for peace, and things wherewith one may edify another.]
[Paraphrase] 19. And therefore let us most zealously attend to those things which may thus preserve peace between all sorts of Christians though of different persuasions, Judaizers or those that are instructed in their liberty, and which tend to the drawing men to Christianity, not aliening them from it.
20. For meat destroy not the work of God: all things indeed are pure; but it is evil for that man who eateth with offense.]
[Paraphrase] 20. Do not thou for so unconsiderable a matter as eating is, or because another will not, or dares not make use of that Christian liberty which thou dost most innocently use, disturb that peace, that unity, which God hath wrought among believers of different persuasions about indifferent things. 'It is true a man may eat anything simply considered; but if by eating he aliene others from the Gospel, by despising and avoiding them v. 3. that dare not do so, this is a sin in him.
21. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak.]
[Paraphrase] 21. 'It is not charitable to make use of any part of Christian liberty, when by thy so doing any other man is kept from receiving the faith, and so falls by some occasion of thine, or is galled, and discouraged, and driven from the profession, (as the Jewish believer is by seeing others cast off the Mosaical yoke, whom they think obliged by it) or any way wounded, or hurt, that is, brought to any kind of sin (see note on 1 Cor. 8. b.)
22. Hast thou faith? Have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.]
[Paraphrase] 22. If thou hast a clear understanding of thy Christian liberty, it is well for thee, and thou mayst use it betwixt God and thyself, but not always before men, as when it may be in danger to hurt them, and when 'tis not necessary to reveal thy practice in such matters. He is an happy man that, when he knows a thing lawful, doth so manage the practice of it, the use of his liberty, that he hath therein no reason to accuse or condemn himself: see note on c. 2. f.
23. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith, [note e] is sin.]
[Paraphrase] 23. And indeed for the scrupulous Judaizer there is little reason he should be so ill used for his not daring to eat, when he thinks himself otherwise obliged; for it were a damning su • e, for which his own conscience already condemns him, should he eat, or do any indifferent thing, as long as he thinks in conscience that it is not so, because it is contrary to persuasion or assurance of the lawfulness of his action: and whosoever doth anything without that persuasion (called faith here, and knowledge 1 Cor. 8 7.) so far at least as to judge that which he doth lawful for him, he certainly sins in so doing.
Annotations on Chap. XIV.
[ a] V. 1. Disputations ] 〈 in non-Latin alphabet 〉 here seems to signify the arguings, or reasonings, and consequently resolutions of men concerning themselves, to the managing their whole course of life, what is lawful or unlawful for them, and particularly here (as the Context enforceth it) the reasonings and resolutions of those, that from the liberty of disusing the Mosaical Law given by Christ, conclude the lawfulness of eating anything, v. 2. A fuller instance or example of this no • ion of the word I have not met with, then in Epicurus 's his Epistle to Idomeneus, speaking of the torments he was then under ready to die, as great as were imaginable, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , The joy that he had in his mind, upon the remembrance of the reasonings which he had in his life-time, stood in battle array against all those torments of the strangury, &c. what those 〈 in non-Latin alphabet 〉 or reasonings of Epicurus were, appears in his Epistle to Menaeceus in Diog. Laert. wherein, as in an apology for himself, and a declaration of the truth of his opinions, he confesses 'tis not eating or drinking, or any other of the sensualities of the world put together that beget a pleasant life, 〈 in non-Latin alphabet 〉 , but a sober discourse, or reasoning, and such as searches out the causes of all choice or aversation, and drives away those false opinions, from which the greatest perturbation, that seizeth on our mind, doth proceed. This 〈 in non-Latin alphabet 〉 , &c. this sober reasoning what are the true causes of choice and aversation, that is, what is to be chosen or rejected upon true rational grounds, done or not done, was Epicurus 's 〈 in non-Latin alphabet 〉 , the remembrance of which brought him so much inward pleasure in the midst of his torments. This S. Ambrose (reciting part of that Epistle of his) renders sobria disputatio, a sober disputing, & by and by repeating the same again, continens vita, a continent life, and in another place, sobrietas mentis, sobriety of mind. And Cicero Tusc. Quaest. l. 5. mentioning his cheerfulness at his death, translates this 〈 in non-Latin alphabet 〉 , Inventorum suorum memoria & recordatio, the remembrance of the moral rules which he invented. So that the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifies there, (and so most probably here also) that reasoning of men's hearts by which they resolve and determine what they may and may not do, and accordingly regulate the actions of their lives; that special act of their judicium practicum, which hath the governing of their practice, and consequently 〈 in non-Latin alphabet 〉 is, the judging, or condemning, of other men's courses. Which practice was not to be approved of, or encouraged in the Judaizer on one side, as on the other side he that made use of his Christian liberty was not to reject, but receive him to his communion, though he were erroneously and unnecessarily scrupulous in point of the Mosaical observances. And so this first verse is the breviate of the whole chapter, which is all on these two heads, that the Jewish Christian that understood his own liberty must not despise and reject the Judaizing scrupulous believer, and that the Judaizer must not judge or condemn the other. See v. 3. &c. and c., 2. 1. Note a.
[ b] V. 5. Esteemeth] What 〈 in non-Latin alphabet 〉 here signifies, must be resolved by the special, not vulgar use of the word among authors. It is used sometimes for approving, giving the suffrage in a competition; so S. Chrysostom useth together 〈 in non-Latin alphabet 〉 , he gives his suffrage, and his sentence, or judgment, to this. So in Xenophon, 〈 in non-Latin alphabet 〉 l. 8. 〈 in non-Latin alphabet 〉 , he hated them that did not adjudge the victory to him. So Aristotle l. 1. de An. c. 11. 〈 in non-Latin alphabet 〉 , every of the elements but the earth, had some Philosopher or other that gave his suffrage to it, that it was the soul, or princip • l of all things. So Plato in Philcho, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , if we prefer any before it. So when of Epicurus 'tis said, 〈 in non-Latin alphabet 〉 he defends, or gives his vote to, pleasure that it is the summum bonum. And in the Epigram,
[ c] V. 15. Grieved ] 〈 in non-Latin alphabet 〉 here signifies to be grieved, as that notes being wounded or galled in his course, and by that means driven off from the profession of Christianity. That it signifies so, appears by the Context, comparing this verse with v. 13. where the brothers having a scandal, that is, gall-trap (see Note on Mat. 11. c.) put in his way, is all one with the 〈 in non-Latin alphabet 〉 being grieved here, answerable to both which together is, 〈 in non-Latin alphabet 〉 , is scandalized (or galled ) and made weak, or sick, or faint, or wounded, v. 21. For it is to be observed that 〈 in non-Latin alphabet 〉 grief or sorrow is oft taken for the cause of sorrow, disease, or wound, or gall, as 〈 in non-Latin alphabet 〉 , Ecclus. 30. 12. is one that causeth grief to the soul; and as 〈 in non-Latin alphabet 〉 mourning is by Hesychius rended 〈 in non-Latin alphabet 〉 calamity, which is the cause of mourning; and as 〈 in non-Latin alphabet 〉 fear signifies (the cause of fear) danger; according to an Hebraism observable in these writers, where for want of the conjugation Hiphil which in Hebrew signifies to cause to do any thing, the Greek language is fain to use the Active to do. So the Hebrew 〈 in non-Latin alphabet 〉 , which signifies infirm or sick, Lam. 1. 22. is by the Greek rendered 〈 in non-Latin alphabet 〉 , where we read, is faint, as Isa. 1. 15. 〈 in non-Latin alphabet 〉 the whole heart is faint, that is, very sick, which is the cause of grief; and therefore the same word is in other places rendered 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Deut. 7. 15. pain or disease. So 〈 in non-Latin alphabet 〉 , which signifies destruction, and is frequently rendered 〈 in non-Latin alphabet 〉 , is Prov. 31 6. rendered 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 men in sorrow, for which our English have, ready to perish, agreeably to which S. Paul here joins (as the interpretation of grieving the brother ) destroying him. This is far distant from that notion which is ordinarily had of this phrase, as if it signified sorrow or trouble or grief for the other man, or rather anger or displeasure against him; which being (in this matter) without cause (for 'tis said ver. 14. that that which the brother ears is not unclean in its self, and therefore he may lawfully eat it in that respect) is wholly to be charged on him that is so causelessly displeased or angry, and would not devolve that guilt of scandal on him that eats, that here lies on him by the brothers being grieved or wounded.
[ d] V. 17. Joy ] That 〈 in non-Latin alphabet 〉 joy, Gal. 5. 22. signifies not the natural passion, but the Christian virtue, and that again most probably that which is exercised toward our brethren, appears by the 〈 in non-Latin alphabet 〉 charity before and 〈 in non-Latin alphabet 〉 peace &c. after it, and therefore it must be understood in that notion which shall be agreeable thereto, either to signify the rejoicing at any good that befalls another, but especially at the virtuous actions performed by him (which 1 Cor. 13. 6. is rejoicing in the truth, that is, integrity and sincerity of another, opposite to his 〈 in non-Latin alphabet 〉 doing amiss precedent) or else the desire or delight of doing good to others, which as a thing very pleasant to him that hath it, and as the cause of joy to them that receive benefit from it, may perhaps be called joy. And though the former of these notions is the more easy and prompt, yet that this latter is the more proper to that place may appear probable, by comparing it with the like phrase here, 〈 in non-Latin alphabet 〉 , joy in the holy Ghost, which is here also joined with righteousness and peace, (and all of them, by the matter in hand, the care of not offending the weak brother, appear to be branches of duty to the neighbor) and seems contrary to the grieving and wounding the brother, v. 15. that is, the betraying him to any sin; and is expounded v. 19. by 〈 in non-Latin alphabet 〉 , pursuing those things that belong to edification toward one another, that is, building up in piety, bettering one another, which is here joined with pursuing 〈 in non-Latin alphabet 〉 the things that belong to peace (as there the joy is with peace itself) and ch. 15. 2. by 〈 in non-Latin alphabet 〉 , pleasing the neighbor to his good for edification, that is, gratifying or causing joy and pleasure to him in improving his spiritual weal, and so 1 Cor. 10. the not giving scandal to others, v. 32. is exemplified by his pleasing of all men in all things, not seeking his own profit, but the profit of many, v. 33. and so not to seek his own but that which is another's, v. 24. as it is said of charity that it seeketh not her own, 1 Cor. 13. 5. that is, takes care of others safety, not only of her own, doth nothing that may scandalize another, and rather then do so, abstains from that which the man himself approves of. By all which it seems probable that 〈 in non-Latin alphabet 〉 joy, and joy in the holy Ghost, that grace of the Christian, flowing from the sanctifying Spirit of God, or which is according to the will of God, a holy Christian joy (as rejoicing in the Lord, Phil. 4. is rejoicing in those things (afflictions there) which God would have us rejoice in) is the seeking and advancing the spiritual weal and good of others, as the grieving of them is the contrary, the wounding of their consciences, and occasioning their sin. 'It is true, the joy of the holy Ghost 1 Thess. 1. 6. is the rejoicing in afflictions, contrary to the joy of the world, and so rejoicing in hope, Rom. 12. 12. but that hinders not but these phrases, being otherwise inclined by the Context, may signify otherwise.
[ e] V. 23. Is sin ] In this place, 'tis certain the ancient Copyes generally added that Benediction which we now find, ch. 16. 25. 〈 in non-Latin alphabet 〉 , &c. Now to him that is able to stablish you according to my Gospel, and so on to the end. Thus we find it in S. Chrysostom and Theophylact, &c. And from thence the Posthumous notes under Grottus 's name infer that the Apostle first designed to end his Epistle there. But there is no ground for such conjectural inference. 'It is certain, Doxologies may be seasona • le in other places, and not only by way of conclusion; and so we find in the like style, 〈 in non-Latin alphabet 〉 , Now to him that is able, &c. Eph. 3. 20, 21. in the middle of the Epistle; and so incidently 〈 in non-Latin alphabet 〉 , to whom be glory, Gal. 1. 5. and more solemnly, 〈 in non-Latin alphabet 〉 , Now to the incorruptible King of Ages &c. 1 Tim. 1. 17. almost in the beginning. And it is S. Chrysostom's Note, 〈 in non-Latin alphabet 〉 , It is customary with S. Paul to conclude an exhortation with pray • rs and praises. And Theophylact, 〈 in non-Latin alphabet 〉 , After an exh • rtation he always useth to pray. The petitory part of this Doxology is contained in the 〈 in non-Latin alphabet 〉 , which is a praying that God who alone is able, will stablish them; and this so proper to the whole business of the precedent chapter, that it cannot without great injustice be taken from it: and therefore without examining the reason of its removal (for which we have only probable conjecture) it is all reason that it should be fetched back from ch. 10. 25. and placed here, as it ought to be.
CHAP. XV.
1. WE then that are strong ought to bear the infirmities of the weak, and not to please ourselves.]
[Paraphrase] 1. They that know the nature and extent of Christian liberty, ought to help and relieve those that do not understand it, to be watchful to keep them from falling into sin, and not please themselves too much in reflection on their own strength and knowledge, and neglect or despise others that have not so much.
2. Let everyone of us please his neighbor for his good to edification.
For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me.]
[Paraphrase] 2, 3. Let us rather do what good we can to the edification of other men, after Christ's example, who did not consider the pleasing of himself, but had the same common concernments, with the Father, that whatsoever befell God, fell on him, was as tender of God's honor, as if it were done to himself. Psal. 69. 9. see Joh. 2. 17.
4. For whatsoever things were written aforetime, were written for our learning; that we through patience and comfort of the Scriptures might have hope.]
[Paraphrase] 4. And if ye think or pretend that those words spoken by the Psalmist belong not to you, ye must know, that generally such sayings in the Old Testament were meant to be our instructions and documents; and one principal use of them is, that by the examples which we find there of the patience of pious men, and of God's relieving and comforting those that want relief, we might be confident that God will relieve us also in due time.
5. Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus,]
[Paraphrase] 5. And that God, for whom we ought to suffer, and who will give you that relief, give you also the grace of unity and charity, such as Christ commanded and expects from you,
6. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.]
[Paraphrase] 6. That ye may join unanimously, Jews and Gentiles, into one, and assembling together worship and serve the Lord, who is both the God and Father of our Lord Jesus Christ, (Eph. 1. 3, 17.) in all unity of affections and form of words.
7. Wherefore receive ye one another, as Christ also received us to the glory of God.]
[Paraphrase] 7. Wherefore in all humility of condescension and kindness, embrace and succor one another, help them up when they are fallen, instead of despising and driving them from your communion, after the example of Christ's usage toward men, who came from heaven, and kid down his life to relieve us, and there is nothing by which God is more glorified then this.
8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:]
[Paraphrase] 8. And that ye may not think fit to despise the Jewish believers, let me tell you, that Christ came to them, was by God constituted a means or instrument of good to the Jews in preaching to them the truth of God, calling them to repentance, and so exhibiting and making good to them the promises made of old to that people beyond all others.
9. And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.]
[Paraphrase] 9. And on the other side, that the Jew may not condemn and reject the Gentile Christian, or him that makes use of his lawful liberty, let him know, that God hath been most wonderfully merciful to the Gentiles, and made Christ also an instrument of this mercy to them, after that the Jews had rejected him, and so hath given them occasion to magnify his name, according to that of Psal. 18. 49. I will praise thee, and sing unto thee among the Gentiles, signifying thereby, that the Gentiles have cause to give thanks and praise him.
10. And again he saith, Rejoice ye Gentiles, with his people.]
[Paraphrase] 10. And so Deut. 32. 43. the Gentiles are bid to join with the Jews in rejoicing and praising God.
11. And again, Praise the Lord all ye Gentiles, and laud him all ye people.]
[Paraphrase] 11. And so Psal. 117. 1. all the nations and all the people of the world are called upon to praise God.
12. And again Isaiah saith, There shall be a root of Jesse, and he that shall rise to a reign over the Gentiles, in him shall the Gentiles trust.]
[Paraphrase] 12. And Isaiah prophesying of Christ, ch. 11. 10. that should come from David's family (under the type of Hezekiah a king of Judah lineally descending from David) saith that he shall be for a standard to the Gentiles, to whom they may and shall come, and trust and rely on him.
13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Ghost.]
[Paraphrase] 13. Now that God, in whom all our trust is reposed, and from whom all good things are to be received, bestow on you that cheerful quiet (instead of the contentions that have been among you) and that union and concord in the Christian faith, (or without any receding from it) that thereby ye may have that hope, (which the Gospel bestows on you on condition of charity, &c.) increased unto you into all abundance, through the working of the holy Ghost in you.
14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.]
[Paraphrase] 14. And though I doubt not but ye, that are full of virtue and charity, and perfectly know what your Christian duty is, are also without my help able to advise one another to do what I now say, that is, to abstain from contemning and condemning one another.
15. Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God,]
[Paraphrase] 15. Yet I have thought good to write freely to you, to stir you up to the practice of that which you know already, this being a branch of my office and authority Apostolical, as well as that of making known the Gospel;
16. That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost.]
[Paraphrase] 16. That office, I say, to which I was sent by Christ Act. 9. 15. to preach the Gospel to the Gentiles as well as the Jews, that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him, sanctified, not as other sacrifices, by any priest on earth, but even by the holy Ghost, that is, that they might be brought to obey the Gospel.
17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.]
[Paraphrase] 17. And for my success herein I have ground or matter of great rejoicing, not in myself, but in order to God the author of this success.
18. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed,]
[Paraphrase] 18. And herein I shall not need to be so vain as to mention anything that can be questionable, wherein, as an instrument in Christ's bands, I have wrought, and had this success to my work, in bringing the Gentiles to receive and obey the Gospel; A work which hath been done by miracles, and preaching,
19. Through mighty signs and wonders by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ.]
[Paraphrase] 19. Proving and manifesting my commission, and the truth of what I should say by greater evidences then any prophet of old, by doing all kinds of miracles, as also by speaking of strange languages, 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem, and taking a circuit through Phoenicia, and Syria, and Arabia, Act. 19. 20. &c. I have discharged this my office, and preached the Gospel to the Macedonians which join upon Illyricum.
20. Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation;]
[Paraphrase] 20. By which course it appears that I have not only been careful not to preach where some other had been before me, upon which it might be said that I did only superstruct where others had laid the foundation, but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ,
21. But as it is written, To whom he was not spoken of, they shall see; and they that have not beard, shall understand.]
[Paraphrase] 21. To fulfil that glorious prophecy Is. 52. 15. that they should be brought borne to God, that were never preached to before, as the events of Jeremiah's prophecies should be made good to them to whom the prophecies had not come.
22. For which cause also I have been much hindered from coming to you.]
[Paraphrase] 22. By this means of preaching to some new people or other, I have been hindered unexpectedly from coming to you, when I have several times designed it.
23. But now having no more place in these parts, and having a great desire these many years to come unto you.]
[Paraphrase] 23. But now having no more occasion to detain me in these parts, that I yet foresee, and having for many years had an earnest desire to visit you,
24. Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. ]
[Paraphrase] 24. In my journey to Spain I am resolved to do it, taking you in my passage, and expecting that you will accompany me some part of my way thither, after I have stayed a while, and satisfied myself with the pleasure of being among you.
25. But now I go unto Jerusalem, to minister unto the saints.]
[Paraphrase] 25. But now I am a going to Judea to distribute to the poor Christians there the collection that hath been made for them
26. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor saints which are at Jerusalem.]
[Paraphrase] 26. By the Christians of Macedonia and Achaia.
27. It hath pleased them verily and their debtors they are: for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.]
[Paraphrase] 27. This they have done, and 'twas but due from them: for considering that these Gentile provinces have been beholden in an higher respect to the Jews, have received the Gospel from them, as indeed from Judea it was that 'twas first preached to Macedonia and Achaia, 'tis but reasonable they should make them those poor returns, contribution to their wants.
28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.]
[Paraphrase] 28. When therefore this business is dispatched, and I have delivered to them safely this fruit of the Gentiles liberality, I intend then to begin my journey to Spain, and take you in my way thither.
29. And I am sure that when I come unto you, I shall come in the fullness of the blessing of the Gospel of Christ]
[Paraphrase] 29. And I am confident, when I come, I shall give you such evidences of the great mercy and glorious dispensations of God, and the good successes which I have had, that you will be much confirmed in the Christian faith by my coming and telling you what I have been able to do, and consequently that I shall bring as much blessedness to you, and because of as much Christian joy as is possible.
30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me,]
[Paraphrase] 30. And now I beseech you for our Lord Christ Jesus sake, and upon that obligation of Christian love, which he requires, and his Spirit works in your hearts, that you will with great earnestness and intention join your prayers with mine to beseech God,
32. That I may be delivered from them that do not believe in Judea, and that my service which I have for Jerusalem, may be accepted of the saints,]
[Paraphrase] 31. That I may be delivered from that danger which I foresee in Judea, from some refractary men, that though they have received the faith, are violently bent against me, as an opposer of the Mosaical Law, and that the relief which I bring to the poor Christians at Jerusalem and Judea, may be taken by them in good part, though it come from those Gentile provinces.
32. That I may come unto you with joy by the will of God, and may with you be refreshed.]
[Paraphrase] 32. This would be a means to make me come cheerfully to you, if it please God to grant it to our prayers, and to have a cheerful being with you.
33. Now the God of peace be with you all. Amen.]
[Paraphrase] 33. And the God of all unity and concord bless you, and preserve unity among you all. Amen:
Annotations on Chap. XV.
[ a] V. 12. Reign over the Gentiles ] That which is out of the Hebrew rightly rendered, for an ensign, is by the Greek translators rendered 〈 in non-Latin alphabet 〉 to bear rule, or dominion; because it being the office of the King to defend, and by arms to protect the people, and the power of war being, as the power of the sword, a branch of imperial authority, and that no way competible to any, but either to the supreme 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ch. 13. 1, 2. power or prince, or to him that is sent by him, that is, hath commission from him, this being for an ensign is all one in effect with ruling, and one is but a phrase to express the other, and the Apostle, according to his manner, maketh use of the Greek translation, not of the Original.
CHAP. XVI.
1. I Commend unto you Phoebe our sister, which is a [note a] servant of the Church which is at Cenchrea,]
[Paraphrase] 1. I pray take special notice of the bearer hereof, Phoebe, a pious person, who relieveth those Christians which be in want at Cenchrea,
2. That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.]
[Paraphrase] 2. And entertain her Christianly, as she is wont to do others, and give her your best assistance in the dispatching the business which she hath at Rome, for she hath been very liberal to divers Christians, and particularly hath assisted me in an eminent manner.
3. Greet Priscilla and Aquila my helpers in Christ Jesus,]
[Paraphrase] 3. Mention my love to Priscilla, who though a woman, hath joined with Aquila a man, to promote the Gospel of Christ, and done their best to bring many to the faith,
4. (Who have for my life laid down their own necks, unto whom not only I give thanks, but also all the Churches of the Gentiles.)]
[Paraphrase] 4. (And have ventured their lives to save mine, for which cause I am not only bound to thank them, but all the Churches of the Gentiles, who were obliged by them.)
5. Likewise greet the Church which is in their house. Salute my well beloved Epaenetus, who is the first fruits of Achaia unto Christ.]
[Paraphrase] 5. And all the Christians that belong to their family (see note on 1 Cor. 16. c.) My love to Epoenetus, the first convert I had in all Achaia.
6. Greet Mary, who [bestowed much labor] on us.
[Paraphrase] 6. See note a.
7. Salute Andronicus and Junia my kinsmen, and my fellow-prisoners, [who are of note among the [note b] Apostles,] who also were in Christ before me.
[Paraphrase] 7. who are, either known men, of great estimation with other Apostles, as well as me; or else themselves Apostolical men.
8. Greet Amplias my beloved in the Lord.
9. Salute Urban our helper in Christ, and Stachys my beloved.
10. Salute Apelles [approved in Christ.] Salute them which are of Aristobulus household.
[Paraphrase] 10. who hath showed himself a faithful sincere Christian,
11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, [that are in the Lord.]
[Paraphrase] 11. that have received the faith.
12. Salute Tryphaena and Tryphosa, who [labor in the Lord.] Salute the beloved Persis, which labored much in the Lord.
[Paraphrase] 12. do good offices in the Church, see note a.
13. Salute Rusus [ chosen in the Lord, and his mother and mine.]
[Paraphrase] 13. a choice person, a sincure Christian, and his mother, which is to me as a mother also.
14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the [brethren] which are with them.
[Paraphrase] 14. Christians
15. Salute Philologus and Julia, Nereus, and his sister, & Olympias, and all the [saints] which are with them.
[Paraphrase] 15. Christians
16. Salute one another [with an [note c] holy kiss.] The Churches of Christ salute you.
[Paraphrase] 16. with that Apostolical form of benediction 2 Thess. 3. 17, 18. of which a kiss was wont to be the ceremony.
17. Now I beseech you, brethren, mark them which cause divisions and offenses, contrary to the doctrine which ye have learned, and avoid them.]
[Paraphrase] 17. Now of this I warn you, brethren, to watch diligently, and (as out of a watch-tower men are wont to observe the enemy approaching, so) to observe and take notice of them which teach new doctrines, either contrary or different from what we have taught you, and so break the pe •• e of the Church, and discourage or drive away others from the faith; from such heretical teachers ye are to separate, that others may not be deceived by taking them for men as orthodox as any. See note on 1. Cor. 5. g.
18. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.]
[Paraphrase] 18. Such are the Gnostics, who instead of serving of Christ, serve their own lusts and interests, and by plausible pretences and undertakings, corrupt and seduce those who are of a temper ready to follow and obey, and so become easy and seducible, contrary to wise, ver. 19.
19. For your obedience is come abroad unto all men. I am glad therefore on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil.]
[Paraphrase] 19. As for you, your purity of faith is generally taken notice of; and therefore I do not speak to you as to those that are thus corrupt already, but rejoicing that as yet you are immaculate, I exhort you to be watchful, and not so simple as to be cheated into heresies, but only so as to keep yourselves innocent.
20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.]
[Paraphrase] 20. And to encourage you to continue your watch, let me tell you, that it is not now many years to that coming of Christ so oft spoken of in the Scripture, that spiritual, not corporal or personal, coming of his, 2 Thess. 2. 1, 2, 3. wherein he shall not only work his revenge on his crucifiers, and your persecutors the Jews, (after which time there shall be an eminent discernible tranquility for the Christians for some space, see Mat. 24. 13. and Rom, 13. 11.) but wherein he shall also cast out the oracles of the Gentiles, and make their delusions appear, and plant the Gospel, and root out Idolatry over the whole Gentile world, Phil. 2. 11. The abundant goodness and mercy of Jesus Christ continue with you. Amen.
21. Timothy my work-fellow, and Lucius and Jason and Sosipater my kinsmen, salute you.
22. I Tertius, who wrote this Epistle, salute you in the Lord.
23. Gaius [mine host, and of the whole Church] saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
[Paraphrase] 23. one that hath used great liberality to me and all the Christians.
24. The grace of our Lord Jesus Christ be with you all. Amen.
25. Now to him that is of power to establish you according to my Gospel, and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began,
26. But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith,]
[Paraphrase] 25, 26. Now to him that is able to keep you from falling into any noxious error, and to establish you in the constant practice of all that I have preached to you, the same that was the preaching or doctrine of Jesus Christ himself, when he was here on earth, according to that which we now see revealed, and discern to be that which was foretold in the Old Testament, but not till now taken notice of by men, viz. that the Gentiles should have the Gospel preached to them, which secret, and all other Christian truths, which have been in the purpose of God from all eternity, are now made known or revealed to the Gentiles, that they might believe the Gospel;
27. To God only wise be glory through Jesus Christ forever. Amen.]
[Paraphrase] 27. To him, I say, who is the only wise disposer of all this, and who hath managed all by his son Jesus Christ's assuming of our nature, &c. be all honor and praise through the same Jesus Christ our Lord. Amen.
Written to the Romans from Corinthus, and sent by Phoebe, servant of the Church at Cenchrea.
Annotations on Chap. XVI.
[ a] V. 1. Servant of the Church ] What 〈 in non-Latin alphabet 〉 , to minister, signifies in the New Testament hath formerly been noted at large (see Lu. 8. a.) viz. to relieve the poor, either out of the stock of the Church, as administrators and dispensers of others liberality and alms, or, as hospitable charitable persons, out of their own substance. So the women that administered to Christ 〈 in non-Latin alphabet 〉 out of their own estates, and so Phoebe here, who is therefore called 〈 in non-Latin alphabet 〉 , a reliever, or patroness, of many, see Lu. 8. a. and of Paul himself, ver. 2. and in all probability is the 〈 in non-Latin alphabet 〉 1 Cor. 9. 5. the sister, or believing Christian woman, which either did, or, if Paul would have accepted it, would have helped him and Barnabas to eat and drink, ver. 4. without laboring with their hands v. 6. Such as she accompanying the Apostles in their journeys to preach the Gospel (as of her it appears by S. Paul 's sending this Epistle from Corinth to Rome by her, as 'tis in the subscription) and furnishing them with all things, which they wanted, from whence they are said 〈 in non-Latin alphabet 〉 to labor in the Lord v. 6, and 12. whereupon saith the Scholiast, that the Apostles carried about with them some matrons of good report 〈 in non-Latin alphabet 〉 , that made provision for their necessary uses, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that the Apostles being free from those cares might be at leisure for preaching only; and Theophylact, 〈 in non-Latin alphabet 〉 , rich women followed the Apostles, and provided them necessaries, and eased them of all that care, &c. See note on 1 Tim. 5. a.
[ b] V. 7. Apostles ] 〈 in non-Latin alphabet 〉 Apostle signifies primarily that office whereunto the Twelve were set apart by Christ immediately, and so that of S. Paul and Barnabas, sent immediately by appointment of the holy Ghost, Act. 13. 2. Secondarily it belongs to some others after, that received the like Commission from the Twelve, or from S. Paul; thus is James the Bishop of Jerusalem often called an Apostle. And so saith Theodoret of those first times, that those which were after called Bishops, were then called Apostles. So, saith he, Epaphroditus is called Apostle of the Philippians, Phil. 2. 5. because he was their Bishop. So Clemens Romanus is by Clemens Alexandrinus, Strom. l. 4. called 〈 in non-Latin alphabet 〉 , Clemens the Apostle. So Ignatius is by S. Chrysostom called 〈 in non-Latin alphabet 〉 Apostle and Bishop. So of Timothy, 〈 in non-Latin alphabet 〉 the Apostle Timothy was made Bishop of Ephesus, saith an anonymous writer in Photios. So that Thaddaeus, that was sent by Thomas to the King of Edessa, is styled in Eusebius l. 1. c. 〈 in non-Latin alphabet 〉 , the Apostle Thaddaeus. So Mark in Epiphanius, Haer. 51. and in Eusebius l. 2. c. 〈 in non-Latin alphabet 〉 . So Luke also by Epiphanius Haer. 51. And if it be he which is mentioned 2 Cor. 8. 18. in the style of who is praised for the Gospel, or for preaching through all the Churches (as Ignatius affirms, Ep. to the Ephes. and though Baronius affirm it to be Silas and Theodoret, Barnabas, yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerome on 2 Cor. 8. and from him others have generally conceived to be he, being a constant companion of S. Paul in all his travails, as far as the book of the Acts reaches, and therefore i • said by Eusebius to have written the Gospel from other men's testimonies, but the Acts 〈 in non-Latin alphabet 〉 from his own sight ) and not only so, but, as it follows v. 19. ordained by the Churches 〈 in non-Latin alphabet 〉 Paul 's fellow-travailer; then there will be little question, but that title might belong to him, & that he was one of those which are called there v. 23. 〈 in non-Latin alphabet 〉 , Apostles of the Churches. Whether this sense do belong to the word in this place, it will be yet uncertain, because though it be granted that in those other places the secondary Apostles were certainly meant (and beside this there is no other unnamed, but those which confessedly belong to the twelve Apostles, &c.) yet 'tis possible that these here, Andronicus and Junias, may not be called Apostles, but only 〈 in non-Latin alphabet 〉 noted, known men 〈 in non-Latin alphabet 〉 among the Apostles, that is, among the twelve Apostles, as well they might be, having been Christians more anciently then S. Paul, and so converted either by the Apostles probably, or by Christ himself. 'It is true after all this, that in the Constitutions of the Emperors we find Apostoli Synagogarum, Apostles of the Synagogues, whose office it was among the Jews to gather up the dues of the Patriarch that lived in Palastine. And proportionably to those the word Apostles might signify no more then messengers of the Churches, sent about Ecclesiastic affairs, such as are in Ignatius his Epistles called 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 sacred or divine officers or messengers. But, it appears not, that in any place of the New Testament the word is used in this sense. See Note on Luke 6. c. and on Joh. 20. 21.
[ c] V. 16. Holy Kiss ] The close of all the Christians prayers was wont to be in form of Benediction, and that Benediction the wishing all charity and unity among them (after the example of the love of God toward them) in the known form, The grace, or charity, of our Lord Jesus Christ, and the love of God, and the communication, or bounty, of the holy Ghost, be with, or among you, always, that is, be continued among you, as it is from every person of the Trinity toward you. And this being the form of dismissing the assembly, it was ceremoniously observed among them to part with the kissing one another. So saith Justin Martyr Apol. 2. describing the Church-meetings, 〈 in non-Latin alphabet 〉 , when we make an end of prayers, we salute one another with a kiss, which is therefore called the kiss of peace: and Tertullian de Orat. Osculum pacis est signaculum orationis, the kiss of peace is the seal of pr • yer. This therefore is here called the holy kiss, and S. Paul 's bidding them salute one another with it, is in effect all one as his pronouncing that benediction which was wont to be attended with it.
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 〉 ,